누적이동평균(1,1) 모형에서 공정 변화시점의 추정

이호윤,이재헌,Lee, Ho-Yun,Lee, Jae-Heon 한국데이터정보과학회 2009 한국데이터정보과학회지 Vol.20 No.2

생산 공정에서 관리도를 통하여 이상원인을 탐지하는 경우 이상상태의 신호가 발생하면 교정활동을 통하여 이를 규명하고 제거한 후 다시 공정을 가동시키는 것이 일반적이다. 이때 이상원인이 발생한 시점인 공정의 변화시점을 알 수 있다면 보다 빠르고 정확하게 이상원인을 규명하고 이를 제거할 수 있을 것이다. 이 논문에서는 누적이동평균(1,1) 모형, 즉 IMA(1,1) 모형을 따르는 공정에서 관리도를 사용하여 모수들의 변화를 탐지하는 경우 공정의 변화시점에 대한 MLE를 제안하고, 제안된 추정량의 효율에 대하여 연구하였다.

전류제한 메커니즘을 적용한 HVDC 차단기의 성능 개선 방안에 대한 연구

이호윤(Ho-Yun Lee),이종건(Jong-Geon Lee),움아르 아미르 칸(Umer Amir Khan),박규훈(Kyu-Hoon Park),이방욱(Bang-Wook Lee) 대한전기학회 2016 대한전기학회 학술대회 논문집 Vol.2016 No.7

전압형 HVDC 시스템의 XLPE 케이블에 대한 과전압 해석 연구

이호윤(Ho-Yun Lee),만수르아시프(Mansoor Asif),박규훈(Kyu-Hoon Park),이방욱(Bang-Wook Lee) 대한전기학회 2017 대한전기학회 학술대회 논문집 Vol.2017 No.7

HVDC 그리드 적용을 위한 초전도 한류기 타당성 연구

이호윤(Ho-Yun Lee),Mansoor Asif,박규훈(Kyu-Hoon Park),이방욱(Bang-Wook Lee) 대한전기학회 2018 대한전기학회 학술대회 논문집 Vol.2018 No.-

『하곡선생조천기(荷谷先生朝天記)』와 중국인식

이호윤(Lee, Ho-yun) 고려대학교 아세아문제연구소 2016 亞細亞硏究 Vol.59 No.3

『하곡선생조천기』는 하곡 허봉(荷谷許篈, 1551∼1588)이 선조(宣祖) 7년(1574년)에 명조(明朝) 제14대 황제 신종(神宗)의 생일을 축하하기 위한 성절사행(聖節使行)에 서장관(書狀官)으로 참가하여 기록한 사행일기이다. 이 사행에서 허봉은 24세의 젊은 나이로 서장관이란 큰 직책을 수행하였는데 이러한 직책과 그의 학문적 능력에서 나오는 자신감으로 명사(明士)와 활발한 학문적 논쟁을 펼쳤다. 허봉 일행이 명조에 사행한 명목적 이유는 신종 황제 생일 축하였지만 당시 조선의 현안 문제였던 종계변무(宗系辨誣)와 함께 문묘종사(文廟從祀)에도 큰 관심이 있었다. 종계변무는 이성계가 고려말의 이인임의 자손이라는 『명태조실록』과 『대명회전(大明會典)』의 잘못된 기록을 시정하려던 것이고, 문묘종사문제는 문묘에 배향하는 유현(儒賢)에 대한 시비인데 도통의 정통성에 관한 문제로 조선조에 있어서는 중요한 정치문제이자 교학 문제였다. 이러한 배경 하에서 허봉은 명조의 생원(生員) 하성시(賀盛時), 국자감생(國子監生) 섭본(葉本) 등과 논쟁을 벌여 양명학의 이단성과 왕양명(王陽明)의 문묘종사에 대해서는 부당성을 강조하였고, 거인(擧人) 왕지부(王之府), 국자감에서 만난 양수중(楊守中) 등 명조의 주자학자와는 강한 연대감을 보였다. 허봉은 사행 중 상중(喪中)에 술을 마시고, 고기를 먹는 요동, 심양 지방의 풍습과 사인(舍人) 무리들의 무례한 행동을 보고 명조가 ‘이름은 중국이나 사실은 오랑캐와 같다(名為中國, 而其実無異於達子焉)’고 기록하고 있다. 이렇듯 ‘예악문물(禮樂文物)’의 유무로 화이(華夷)를 구별한 허봉은 유교와 예악문물과 성현(聖賢)의 본향이라고 여겼던 명조에서 사학(邪學)이라고 여긴 양명학이 번창하고 있는 것에 더하여 도교신앙과 불교신앙이 크게 유행하고 있는 것을 접하고서는 ‘명조=중화’ 인식에 회의를 하게 된다. 근세 유가 지식인의 ‘화이관’은 고정된 것이 아니었다. 즉 예의가 있으면 소인도 군자가 될 수 있지만, 예의를 잃으면 군자도 소인으로 전락하는 것과 마찬가지로 ‘예악문물’이 존재하는 곳이 ‘華’이며 존재하지 않으면 ‘夷’로서 평가했던 것이다. 『Hagok Seonsaeng Jocheongi』is the envoy’s diary recorded by Hagok Heo bong (1551~1588) when he participated in the envoy’s imperial holiday trip to celebrate the birthday of the 14th Emperor Shinjong of the Ming Dynasty as a recording officer in the 7th year (year 1574) of King Seonjo. In this trip, Heo bong discharged the great duties of a recording officer at the young age of 24 and had lively academic discussions with Ming’s scholars based on the confidence of his position and his academic ability. In addition to celebrating the birth of Emperor Shinjong,the envoys were also interested in the Jonggyebyeonmu (clarifying falsehoods in the royal descent of the Joseon Dynasty) and the Munmyojongsa (memorial rites at Confucian shrines) which were pending issues in Joseon at that time. The Jonggyebyeonmu intended to correct the errors in 『The History of Ming Taejo』 and 『The Daemyeonghoijeon』 that Yi Seong-gye was a descendent of Lee In-im during the last period of Goryeo, and the problem of the Munmyojongsa (memorial rites at Confucian shrines) was the right and wrong about the great Confucian scholars whose mortuary tablets were put in the Confucian shrine and it was the problem of legitimacy of dotong and the important political problem and education and scholarship problem in the Joseon Dynasty. In this background, Heo Bong argued with the scholar Ha Seong-si and the Gukjagam scholar Seop Bon of the Ming Dynasty and emphasized the heresy of the philosophy of Wang Yangming and the iniquity of Munmyojongsa (memorial rites at Confucian shrines) for Wang Yangming, and showed astrong feeling of solidarity with scholars of the doctrines of Chu-tzu in the Ming Dynasty, Geoin Wang Ji-bu and Yang Su-jung whom he met at the Gukjagam. Heo Bong saw the custom of Yodong and Shenyang province where people drank alcoholic beverages and ate meat whilemourning for the dead and the rude behavior of the officials during the trip ofthe envoys, wrote,“The Ming Dynasty has the name Jungguk, but in fact they are like barbarians (名為中國, 而其実無異於達子焉)”. As such, Heo Bong, who discerned the civilized from barbariansby observing whether ‘etiquette, music and the products of civilization’ existed or not, knew that the philosophy of Wang Yangming, which was regarded as evil learning, was flourishing and in addition to that Taoism and Buddhism were largely popular in the Ming Dynasty,which he regarded as the home of Confucianism, ‘etiquette, music and the products of civilization’ and the sages, and was skeptical that ‘Ming Dynasty = Junghwa’. The “view of the civilized and barbarian’ of the pre-modern Confucian intellectual did not predetermine the civilized and barbarian. Namely, with etiquette a petty person can become a gentleman, but if he is rude, a gentleman can fall to a petty person, he evaluated that the place where ‘etiquette, music and the products of civilization’ exist was ‘Hwa’ and the place where they did not exist was ‘the barbarian’. In this article, such a glimpse of the specific appearance of exchange of thought in East Asia in the 16th century was investigated through the record of Heo Bong who visited Ming in person.

일본 주자학과 큐코사(吸江寺) - 존왕론의 탄생과 굴절-

이호윤 ( Lee Ho-yun ) 한국일본근대학회 2017 일본근대학연구 Vol.0 No.56

큐코사는 일본 주자학 남학파의 발상지이며 존왕론을 주창한 주자학자 야마자키 안사이(山崎闇齋)의 사상이 형성된 곳이다. 남학파는 조선전기 조선과 활발한 교류한 일본 야마쿠치(山口)지역의 실력자 오오우치(大內)가문의 가신 미나미무라 바이켄(南村梅軒)이 시코쿠 고치(高知)지역으로 이주하여 주자학을 강의하는 것으로 시작되었다. 야마자키 안사이는 이퇴계(李退溪)의 주자해석에 감명을 받아 승려의 신분을 버리고 주자학자로 거듭났으며 대의명분(大義名分), 절의(節義) 중시와 왕권을 존중하여 존왕사상가로 불리운다. 야마자키 안사이의 이러한 존왕사상은 `막말유신기`에 막부를 타도하고 왕정복고를 주장하는 젊은 무사들이 적극적으로 받아들였으며 메이지일본이 탄생하게 된다. 메이지 원년(1868) 7월 신불분리령(神佛分離令)이 공포되고 절과 불상을 파괴하는 `폐불훼석(廢佛毁釋)` 운동이 전개된다. 폐불훼석의 광풍 속에 일본 주자학 남학파의 발상지인 큐코사도 세상에서 자취를 감추게 되었다. 그런데 이러한 폐불훼석 운동을 주도한 이들은 다름 아닌 `존왕사상`의 영향을 받은 이들이었는데 결과적으로 야마자키 안사이가 조선 유학의 영향을 받아 존왕론을 형성한 공간이 결국 극단적인 존왕론자 들에 의해 파괴된 것이다. 큐코사는 일본주자학의 발상지로서의 의미도 있지만 도덕론인 유교가, 국수주의 국가주의로 변질되었을 때 어떤 비극적 결과를 초래하는지를 알려주는 교훈의 현장으로서의 의미도 있는 곳이기도 하다. Kyukoji Temple is the cradle of the Southern school of the Japanese doctrines of Chu-tzu and is the place where the thought of the doctrines of Chu-tzu scholar Yamazaki Ansai (山崎闇齋) who advocated the theory of the respect for king was formed. The Southern school of the Japanese doctrines of Chu-tzu was initiated with Minamimura Biken (南村梅軒) who was a vassal of the family of the powerful person Ouchi in Japan`s Yamaguchi area that actively exchanged with Joseon in the former half period of Joseon moving to Shikoku Kochi area and giving the lectures on the doctrines of Chu-tzu. Yamazaki Ansai was deeply touched by Yi Toe-gye (李退溪)`s interpretation of the doctrines of Chu-tzu and was born again as a scholar of the doctrines of Chu-tzu deserting the status of Buddhist monk, and as he placed emphasis on justification (大義名分) and integrity and fidelity (節義) and respected the royal authority, he is called a theorist of the respect for king. Such a theory of the respect for king of Yamazaki Ansai was actively accepted by the young samurais who overthrew Japan´s feudal government and insisted on the royal restoration in the last period of Japan´s feudal government and in the period Restauration Meiji, and then Meiji Japan was born. In July in the first year (1868) of Meiji, the decree for separation of gods from Buddhas was announced and `Haibutsukisyaku (廢佛毁釋)` movement that destructed Buddhist temples and the statues of the Buddha was developed. In the gale of Haibutsukisyaku, the cradle of the Southern school of the Japanese doctrines of Chu-tzu, Kyukoji Temple disappeared in the world. By the way the people who took the lead of such Haibutsukisyaku movement were none but those who were influenced by the `the thought of the respect for king`, after all the space where Yamazaki Ansai formed the theory of the respect for king being influenced by the Joseon Confucianism was destructed by the drastic theorist of the respect for king. Kyukoji Temple is significant as the cradle of the Japanese doctrines of Chu-tzu but it is also significant as the scene of lesson which tells that what tragic result the ethic Confucianism brought about when it was degenerated into ultranationalism and/or statism.

일제강점기 조선의 실업야구와 전일본도시대항야구대회

이호윤 ( Lee Ho-yun ) 한국일어일문학회 2023 日語日文學硏究 Vol.124 No.0

1873年、日本に野球が伝来した後、日本では官庁・企業・銀行などを中心に野球団の創設と共に各種大会が開催され実業野球が始まった。そして、実業野球は日本帝国の「外地」でも実施された。日本帝国の植民地であった朝鮮では、1910年代実業野球チームが創設され始め、京城日報社、朝鮮公論社、朝鮮新聞社、西鮮新聞社、釜山日報社などのマスコミが野球大会を開催し、1910年代後半には野球が大衆的な人気を集めた。1920年代には全朝鮮野球争覇戦や全朝鮮選抜野球大会のような新聞社が主催した実業野球大会が開催された。特に1927年には日本帝国の実業野球の最強チームを決める全日本都市対抗野球大会の創設により、全日本都市対抗野球大会の朝鮮予選大会が朝鮮全域で開催された。京城では朝鮮最高の実力を誇っていた野球チームが所属した京城実業野球連盟が1927年に発足し、春季·秋季リーグ戦が始まり、京城実業野球連盟所属チームが朝鮮代表として東京で開かれた全日本都市対抗野球大会の本大会に参加し優勝をもした。そして、京城実業野球連盟所属チームの選手の中には朝鮮人選手も所属していた。植民地期に構築された実業野球システムや大会で活躍した朝鮮人野球人は、朝鮮の解放後韓国野球の土台を築き実業野球を再建した。以後、実業野球は韓国成人野球を率い、そして、1982年に発足した韓国プロ野球リーグの土台となった。 After baseball was introduced to Japan in 1873, a baseball team was founded in Japan, various competitions were held, and baseball as a business began. In Joseon, a colony of the Japanese Empire, the Japanese began to establish a business baseball team in the 1910s, and the media held baseball competitions, and baseball began to gain popularity in the late 1910s. In the 1920s, a baseball tournament hosted by the media was held in Joseon, and in 1927, the Joseon qualifying tournament for the Japanese Intercity Baseball Tournament was held in all parts of Joseon. In particular, in Gyeongseong, the Gyeongseong Business Baseball Federation, which belonged to the best baseball teams in Joseon, was launched in 1927 and the spring and autumn leagues began, and baseball teams from the Gyeongseong Business Baseball Federation won the finals of the Japanese Intercity Baseball Tournament in Tokyo. Most of the players in the Gyeongseong Business Baseball Federation League were from middle school and university, and among them were Korean players. The Joseon Baseball Association was established by the Korean baseball players who played in the business baseball system and competitions established and implemented in Japanese colonial era by rebuilding business baseball by laying the foundation for Korean baseball after liberation. In addition, the Korean Intercity Baseball Tournament was held, and the Korea Business Baseball League began with the establishment of the Hansung Industrial Baseball Federation, leading to the Korean adult baseball league, and laying the foundation for the Korean professional baseball league which launched in 1982.

근세 류큐사절ㆍ조선사절의 일본ㆍ중국 파견과 교류

이호윤 ( Lee Ho-yun ) 한국일본근대학회 2021 일본근대학연구 Vol.- No.72

조선과 류큐는 중국과 일본에 직접 사절단을 대규모로 파견하여 동아시아교류네트워크의 중심적 역할을 담당하고 있었다. 일본에 파견된 조선사절은 일본 관료 및 지식인들을 통해 간접적으로 류큐에 대한 정보를 얻었으며 북경에 파견된 조선사절은 황제가 주최하는 조례, 향연 등에 참석하며 한시창화, 의례연습 등으로 류큐사절과 교류하며 류큐에 관한 정보를 얻었다. 류큐사절은 북경에서 조선을 비롯한 외국사신과 접촉하여 외국정보를 수집하였고 이렇게 수집한 정보를 사츠마에 전달하여 일본에 자신들의 존재감을 과시하였다. 조선사절과 류큐사절 파견으로 동아시아에는 교류네트워크가 형성되었고 이들이 얻은 지적 정보가 북경, 한성, 에도, 나하를 거점으로 동아시아 지역에 전파될 수 있었다. 또한 조선사절과 류큐사절의 북경에서의 교류는 근세 한일교류사의 무대가 한반도와 일본열도에 국한된 것이 아니라 중국대륙을 포함한동아시아적 규모로 전개되었다는 것을 보여주는 것으로 이러한 점을 종합적으로 검토한다면 류큐사절과 조선사절의 중국ㆍ일본 파견과 교류를 통한 한일양국의 지적 영향을 규명할 수 있을 것으로 여겨진다. Joseon Dynasty and the Ryukyu dispatched large-scale missions directly to China and Japan, playing a central role in the East Asian Exchange Network. Joseon envoys dispatched to Japan indirectly obtained information about the Ryukyus through Japanese officials and intellectuals, while Joseon envoys to Beijing attended ordinances and feasts organized by the emperor and obtained information about the Ryukyus in interactions with the Ryukyu envoys through poetry creation and ritual practices. The Ryukyu envoys contacted Joseon and other foreign envoys in Beijing to collect foreign information, and delivered the collected information to Satsuma to show off their presence in Japan. With the dispatch of the Joseon and Ryukyu envoys, an exchange network and information network were formed in East Asia, and the information they obtained could be spread to East Asia through the bases of Beijing (北京), Hanseong (漢城), Edo (江戸), and Naha (那覇). In addition, the exchange between the Joseon and Ryukyu envoys in Beijing means that the stage of Korean-Japanese exchange history in modern times was not limited to the Korean peninsula and the Japanese archipelago, but was developed on an East Asian scale including mainland China. Through this, it is believed that a new perspective will be provided on the history of Korea-Japan exchanges and East Asian exchanges.

진공 압력 및 하전 된 막을 이용한 엑소좀 추출

이호윤(Hoyoon Lee),김진현(Jinhyun Kim),박찬희(Chanhee Park),최진아(Jinah Choi),신세현(Sehyun Shin) 대한기계학회 2018 대한기계학회 춘추학술대회 Vol.2018 No.12

일제강점기 전경성 야구팀 결성과 제7회 전일본도시대항야구대회

이호윤 ( Lee Ho-yun ) 한국일본근대학회 2023 일본근대학연구 Vol.- No.79

Japanese Intercity Baseball Tournament, which began in 1927, was established to determine the strongest business baseball team in the Japanese Empire, and preliminary rounds were also held in Joseon. The Joseon preliminary round was held throughout the Joseon, including the Gyeongseong area, and representatives of the Gyeongseong area were selected as the spring league match of the Gyeongseong Business Baseball Federation established in 1927. The Gyeongseong Business Baseball Federation first organized the All Gyeongseong Baseball Team in 1929 due to an emergency situation called the cancellation of the Gyeongseong Provincial Team, which became the representative of Joseon. In 1932, in order to make up for the poor performance of the team belonging to the Gyeongseong Business Baseball Federation, the All Gyeongseong Baseball Team was play regularly. And in 1933, the year after the Gyeongseong Business Baseball Federation permanentized its participation in the All Gyeongseong Baseball Team , the All Gyeongseong Baseball Team advanced to the finals by producing a great match every game. In this paper, the history of the time was reconstructed by focusing on the formation process of the All Gyeongseong Baseball Team, the Joseon preliminary round of Japanese Intercity Baseball Tournament, the Japanese Main Line, and the journey of the All Gyeongseong Baseball Team in 1933.