경유 대체 합성연료로서 OME 혼합 사용시 예상되는 기본 연소 특성 변화 및 생성물 예측

송화섭,송화섭 한국연소학회 2022 한국연소학회지 Vol.27 No.4

Ignition delay times and counterflow diffusion flame products are predicted by blending oxymethylene ether-2 (OME-2) into a surrogate diesel. OME-2 is one of a promising e-diesel blendstock which is synthesized from carbon dioxide and hydrogen, thereby reducing net carbon emission from a carbon life-cycle perspective. Results show that OME-2 is more reactive in engine-relevant conditions and the formation of particulate matter from a diffusion flame could be suppressed, thanks to its higher oxygen content. However, potentially harmful intermediates, e.g., formaldehyde and methyl formate, could be formed in large quantity with the use of OME-2, therefore novel combustion strategy and proper exhaust after-treatment system shall be essential for its practical use.

高敞 禪雲寺 黔丹禪師의 文化史的 考察

송화섭 전북사학회 2018 전북사학 Vol.0 No.54

고창 선운사는 黔丹禪師가 백제 위덕왕 24년(577)에 창건한 것으로 알려졌으나 정확한 기록은 없다. 그리고 검단선사가 상징적 인물인지 실존인물인지가 불분명하였다. 검단선사는 선승(禪僧)으로서 선종불교 수용 이후의 승려로 보아야 한다. 한국의 선종은 통일신라시대 9산선문과 함께 시작된다. 선운산 도량에는 新羅僧 義雲和尙이 창건하였다는 懺堂寺가 있다. 의운화상과 참당사는 통일신라시대 우전국의 왕이 타고 왔다는 돌배(石舟) 설화와 관련이 있다. 그 시점은 750년경으로 추정된다. 禪雲寺는 참당사 이후에 창건된 것으로 보이지만 정확한 창건연대는 알 수 없다. 선운사 창건주로 알려진 검단선사는 통일신라시대 선승으로 추정된다. 이수광은 『芝峯類說』에서 검단선사는 眞鑑國師 慧昭(774~850)라고 밝혔다. 진감국사는 804년에 당나라에 들어가 구법 활동과 수행을 한후 830년 귀국한다. 진감국사는 주로 華北지방에서 求法 활동을 하였으며, 귀국도 중국 산동성 밀주 교마포에서 출발하여 줄포만 검당포로 귀국한 것으로 보인다. 검당포에는 검단선사가 산적들에게 煮鹽 기술을 가르쳤다는 전설이 전해오고, 그 자염 기술은 지금까지 주민들에게 전수되어오고 있다. 진감국사는 선농일치의 교화관을 가진 선종 승려로서 산동성에서 목격한 자염생산 기술을 귀국하여 전수시켰고, 자염을 선운사에 보은염으로 바쳐 敎化와 報施行을 실천한 禪僧이었다. Gochang Seonunsa Temple is known to have been founded by the Buddhist Monk Geomdan (黔丹禪師) in the 24th year (577) of King Wideok in Baekje Dynasty. However, there are no exact records. It is also unclear whether the Buddhist Monk Geomdan was a symbolic person or a real person. However, The Buddhist Monk Geomdan was a Zen monk (禪僧), and he should be regarded as a monk after the acceptance of Zen sect Buddhism. The Zen Buddhism in Korea started with 9-sect Zen (九山禪門) in unified Silla period. In the precinct of the Seonunsa Temple, there is Chamdangsa (懺堂寺) temple presumed to have been founded by Uiunhwasang (義雲和尙), a Silla monk (新羅僧). Uiunhwasang and Chamdangsa Temple are related with the story of Stone Ship (石舟) that the Khotanese King took to come to Korea in the unified Silla period at around 757 A.D. The Seonunsa Temple is presumed to have been founded after the Chamdangsa Temple but the exact year of its foundation is not known. The Buddhist Monk Geomdan (黔丹禪師), who is known to be the founder of the Seonunsa Temple, is presumed to be a monk in the unified Silla period. In his book 『Jibong Yuseol』, Lee Su-gwang argued that the Buddhist Monk Geomdan is the monk Jingamguksa (眞鑑國師) Hyeso (慧昭)(774~850). The monk Jingamguksa (眞鑑國師) Hyeso (慧昭) went to the Tang territory in 804 and came back to Korea in 830 after Buddhist law practice and asceticism activities. It seems that The Jingamguksa (眞鑑國師) Hyeso (慧昭) conducted his Buddhist law practice activities mainly in Hawbuk region and returned to Korea via Julpo Bay Geomdangpo after starting his journey from Gyomapo, Milju, Shandong, China. The legend has it that the Buddhist Monk Geomdan (黔丹禪師) taught the bandits the Jayum (salt-making) (煮鹽) technique (seawater boiling method), and the technique is still passed down to local residents. The Jingamguksa (眞鑑國師) was a Zen monk (禪僧) with a Buddhist idea of united Zen and Agriculture, and he taught a salt-making technique that he learned in Shandong Province, China, when he returned to Korea. He also offered the salt he produced to the Seonunsa temple for gratitude salt (報恩鹽), practicing enlightenment and Buddhist alms at the same time.

Learning-based catheter and guidewire-driven autonomous vascular intervention robotic system for reduced repulsive force

송화섭,이병주,Won Jong Yun,우재홍 한국CDE학회 2022 Journal of computational design and engineering Vol.9 No.5

Manual vascular interventional radiology (VIR) procedures have been performed under radiation exposure conditions, and many commercial master–slave VIR robot systems have recently been developed to overcome this issue. However, master–slave VIR robot systems still have limitations. The operator must reside near the master device and control the slave robot using only the master device. In addition, the operator must simultaneously process the recognition of the surgical tool from the X-ray image while operating the master device. To overcome the limitations of master–slave VIR robot systems, we propose an autonomous VIR robot system with a deep learning algorithm that excludes the master device. The proposed autonomous VIR robot with a deep learning algorithm drives surgical tools to the target blood vessel location while simultaneously performing surgical tool recognition. The proposed autonomous VIR robot system detects the location of the surgical tool based on a supervised learning algorithm, and controls the surgical tools based on a reinforcement-learning algorithm. Experiments are conducted using two types of vascular phantoms to verify the effectiveness of the proposed autonomous VIR robot system. The experimental results of the vascular phantom show a comparison between the master–slave VIR robot system and the proposed autonomous VIR robot system in terms of the repulsive force, task completion time, and success rate during the operation. The proposed autonomous VIR robot system is shown to exhibit a significant reduction in repulsive force and a 96% success ratio based on a vascular phantom.

학교장의 리더십 IQ-대구·경북지역 초·중·고등학교 교장을 중심으로-

송화섭 한국교육행정학회 1997 敎育行政學硏究 Vol.15 No.3

한국 물맞이문화의 불교민속의례적 성격

송화섭 한신대학교 종교와문화연구소 2019 종교문화연구 Vol.- No.32

Mulmaji (물맞이, which literally means “drenching oneself in water”) refers to the Korean bathing rituals performed on Dano (May 5 on the lunar calendar) and Yudu (June 15 on the lunar calendar). Mulmaji is a type of baptism called “ablution” in many religious orders. Baptism is a ritual found in many religions, and its purpose is to cleanse the mind and body of the baptized. Indeed, bathing was widely used as a means to bring peace to people’s bodies and minds, and to cure skin diseases. The Ganges in India still attracts countless people who seek to get rid of their worldly anguishes by bathing in its waters. Mulmaji rituals seem to have been popularized in the late Silla period and the Goryeo period, along with the spread of esoteric Buddhist rituals after the Korean Peninsula adopted Buddhism. Esoteric Buddhism has strong mystic and shamanistic rituals. When the bathing ritual arrived in the peninsula, it came with the rooster god worship from Southeast Asia, which is reflected in Silla’s founding myths in many forms. These myths contain esoteric Buddhist elements, among which three stand out: oviparous myths, rooster-dragon worship, and bathing rituals. The bathing rituals from the Indo-Pacific region came to the Korean Peninsula and became the Mulmaji rituals practiced on Dano and Yudu. Joseon, which succeeded Goryeo, promoted Confucianism and repressed Buddhism, which turned Goryeo’s esoteric Buddhist rituals into folk rituals. By the same token, the Mulmaji rituals came to be passed down as folk religious rituals aimed at praying for peace and healing. In this sense, the folk rituals practiced during the Joseon period are esoteric Buddhist rituals. Dano Mulmaji practiced in Deokjin, Jeonju, Korea, represents an archetype that shows how the esoteric Buddhist rituals of Mulmaji have been passed down in the country. 물맞이문화는 하절기 5월단오(음5.5)와 6월유두(음6.15)에 목욕하는 의식을 말한다. 물맞이는 세례식(洗禮式)이며, 종교 교단에서는 세정식(洗淨式, ablution)이라고 한다. 종교 교단에서 세례는 보편화된 예식이다. 물맞이는 육체와 정신을 정화시키는 의례적 행위이다. 목욕은 물로서 육체와 영혼을 평안하게 하고 피부병을 치유(治癒)하는 수단으로 활용되었다. 밀교의례로서 물맞이는 신라말 고려시대 밀교가 확산되면서 대중화된 민속불교의례였다. 밀교는 신비적, 주술적인 성격이 강하다. 물맞이는 신라 건국신화에 처음 등장한다. 신라 시조신화의 밀교적 요소는 난생신화(卵生神話), 계룡숭배(鷄龍崇拜), 목욕의식(沐浴儀式)이 핵심적 요소이다. 인도-태평양의 불교민속의례로서 세례식이 여름철 세시풍속의례로 정착한 것이다. 고려시대 불교민속의례는 조선시대 숭유억불정책으로 민속신앙화하는 과정을 밟았고, 단오물맞이와 유두물맞이는 질병 치유와 액막이 관행으로 민간신앙의례로 전승되었다. 전주 덕진 단오물맞이는 고려시대 민속불교의례로서 지속적으로 전승해왔다.

변산반도 당신도(堂神圖) 연구

송화섭 동아시아고대학회 2010 동아시아고대학 Vol.0 No.23

堂神圖는 마을의 신당에 봉안된 神의 畵像을 말한다. 해안 도서 지역의 당신도는 豊漁 및 航路安全과 관련된 당신도가 많다. 변산반도는 서해상 해상교통의 요충지에 위치한다. 서해의 해상항로는 중국 주산군도에서 올라오는 사단항로와 산동반도에서 내려오는 횡단항로가 있다. 바닷길을 따라 사신을 보내고 문물교역이 이뤄졌다. 변산반도에는 백제가 중국 및 일본과 해상교류를 하였음을 보여주는 죽막동 제사 유적이 있다. 죽막동 해양 제사 유물은 백제시대 유물부터 조선시대 유물까지 출토되고 있으며, 이러한 제사 유물은 항해 안전을 위하여 海神에게 제사를 지낸 祭器 또는 奉獻物이 대부분을 차지한다. 변산반도는 백제시대 수도가 서해와 수로로 연결된 한성과 공주, 부여에 위치하여 중국, 일본과 해상교통을 통한 문물교류가 활발하던 당시 해상교통의 항해 안전을 위한(비는) 기도처였다. 바다에서 항해자들은 항해 안전을 위하여 항해보호신에게 제사를 지내는 관행이 있다. 변산반도에는 해상교통의 요충지로서 항해 안전을 기원하는 해신당의 분포 비율이 높고, 다양한 해신들이 당신(堂神)으로 봉안되어 있다. 서해안의 堂祭는 堂神에 대한 제사가 중심이라는 뜻을 담고 있다. 그래서 해안 도서지역의 동제는 항해신과 풍어신에게 제사를 지내는 二重構造를 보여준다. 부안 위도의 경우, 당제는 원당제와 용왕굿이 거행된다. 원당제는 항해보호신들이 중심이다. 당제는 항해신에게 먼저 제사를 지낸뒤에 용왕에게 풍어제를 지내는 형식을 취한다. 그래서 해신당은 항해안전과 관련하는 다양한 해신들이 배향되어 있다. 변산반도의 해신당은 격포 수성당, 위도의 대리 원당, 식도리 원당, 진리의 영신당이 있는데 이들 신당에는 항해안전과 관련하는 당신도가 봉안되어 있고, 특히 女神들이 많다. 여신이 당신으로 다양하게 등장하는 것은 중국 동해안의 해신당에 봉안된 항해신과 해안지역 관음도량의 영향을 받은 것으로 보인다. 변산반도의 당신도는 주로 중국 절강지역에서 사단항로를 타고 올라오는 항해자들과 산동반도에서 횡단항로를 항해하던 사람들의 자취가 깊게 스며있는 당신도가 주류를 이룬다. Dangsindo is a picture of a god on the wall of a private village temple. Dangsindos in the village temples in coast areas were for catching a lot of fish and safety of the sea routes. Byeonsan Peninsula was a hub of sea transportation. The sea routes of West Sea were Sadan sea route from Jusangundo, China and Hoingdan sea route from Sandongbando, China. There are remains in Jukmakdong in Buan, which shows that there were trades between Baekje and China or Japan. The remains which are wares and offerings for rituals for gods of the sea are from Baekje Dynasty and Chosun Dynasty. Byeonsan Peninsula located in between Hansung, Gongju and Buyoe during Baekje Dynasty was a praying place for the safety of sea transportation when Baekje had trades with China and Japan. Sailors have rituals for gods of the sea for their safety. Byeonsan Peninsula as a hub of sea transportation had temples for the safety of the sailors and various gods of the sea were enshrined in there. The Dangjae (rituals) in the west coast are mainly for gods of the sea for the safety of the sailors and catching a lot of fish. For example, Dangjae in Weedo, Buan has Wondangjae and Yongwanggut. Wondangjae is for gods who take care of the safety of the sailors and it is performed first then a service for Yongwang (dragon of the sea) is conducted praying for catching a lot of fish. Therefore various gods of the sea are enshrined in the temples (Haesindang) in the west coast. The Haesindang in Byeonsan Peninsula such as Suseongdang in Gyeokpo and Daeri Wondang, Sikdori Wondang and Jinri Yongsandang in Weedo had Dansindos of gods of sea, especially goddesses who take care of the safety of sailors. It looks like that the goddesses are from the temples in the east coast of China and the Buddhist Goddess of Mercy in the coast area. The Dansindos in Byeonsan Peninsula are mainly from Jeolgang area in China through Sadan sea route and Sandongbando through Hoingdan sea route.

한국의 윷판암각화와 불교신앙

송화섭 한국암각화학회 2004 한국암각화연구 Vol.5 No.-

In whole world, yut-board is only found in korea. Recently in China Jib-an city`s Goguryeo Old-tomb, yut-board is found, too. Yut-board has 29 spots, these spots form round-model and cross-model. 29 constellation presumed being organized polar star and 28 constellation. 28constellation confirm Goguryeo ancient tomb`s constellation, these are our characteristic astronomical chart. Yut-board is astronomical chart that arrange constellation by solar calendar. Yut-board is appeard in three kingdoms era. According to cosmic dual force-five element, Yut-board form 28 constellation that is arranged by polar star as a center. These fact is analogized by Jib-an city Goguryeo kingdom tomb and iksan miruksaji. In ancient tomb ruins and temple ruins, there are 28 constellation. From this point of view, Yut-board has worth to look around by the future life. After death, to pray for rebirth in paradise, people paint 28constellation in ancient tomb ceiling. In contrast, in yut-board petroglyph people hope to realize paradise to actual world. In actual world, paradise is supposed richness and fecundity. So yut-board develop agriculture belief. and this type of yut-board petroglyph is found in national wide monutain and valley.

동아시아 태평양의 두 고래이야기: 捕鯨과 鯨神 -한반도 남해안을 중심으로-

송화섭 국립목포대학교 도서문화연구원 2017 島嶼文化 Vol.0 No.50

The Korean Peninsula lies at the crossroad of two different whale cultures in the East Asian Pacific. The southeastern coast of Korea is aligned with the culture of whaling(捕鯨文化圈), while the southwest is aligned with the culture of deification(鯨神文化圈). The culture of whaling is centered on the maritime ecology of hunting large whales for livelihood, while the culture of deification reveres smaller whales as the guardians of the sea. The whaling culture is formed around the movement route of larger whales in the region, starting from the Bering Sea, the Sea of Okhotsk, and the Kamchatka Peninsula to the Oyashio Current on the southeastern coast of the Korean Peninsula. An example of a historic site that belongs to the whaling culture are the Bangudae Petroglyphs of Ulsan. In this perspective, the existence of the Bangudae Petroglyphs indicates that the southeastern coast of the Korean Peninsula can be included in the maritime hunting groups of North Asia. The culture of deification along the southwestern coast of the Korean Peninsula is located within the habitat of South Pacific dolphins. The habitat is related to the movement and stranding of the said dolphins along the Kuroshio Current. Many examples of cultural practices, such as whale shrines and whale graveyards, can be found along the southern coast of Vietnam. The myth of a dolphin saving people from maritime disasters, a common element of the culture of deification in the South Pacific, has also been passed down in Heuksando Island, while a painting of a person riding a dolphin can be found in Wido Island. The culture of deification is centered on the myth of a dolphin saving an entire crew from a shipwreck in a stormy sea. This commonality in the central myth of the culture and the habitat of the dolphins indicates that the culture of deification can be found from the southern coasts of Indochina to the southwestern coast of the Korean Peninsula. The coexistence of the two cultures of whaling and deification at the southern coast of the Korean Peninsula is surmised to be due to the geographical characteristics of the Korean Peninsula. Examples of two maritime cultures located in close proximity are rare and help interpret the unique maritime culture of the Korean Peninsula.

新羅末 密敎의 擇地法과 솟대의 기원

송화섭 한국역사민속학회 2002 역사민속학 Vol.15 No.-

한국 암각화연구의 현황과 과제

송화섭 한국암각화학회 1999 한국암각화연구 Vol.1 No.-