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.

『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.

Full-bridge MMC HVDC 시스템에서의 고장 전류 차단을 고려한 초전도 한류기 적용 타당성 평가

이호윤(Ho-Yun Lee),만수르 아쉬프(Mansoor Asif),박규훈(Kyu-Hoon Park),문현민(Hyun-Min Mun),이방욱(Bang-Wook Lee) 대한전기학회 2019 대한전기학회 학술대회 논문집 Vol.2019 No.7

전통 고분구조물의 내구성저하에 따른 거동특성평가

이호윤 ( Lee Ho Yun ),이하나 ( Lee Ha Na ),한병호 ( Han Byeong Ho ),최병호 ( Choi Byeong Ho ),김호수 ( Kim Ho Soo ) 한국구조물진단유지관리공학회 2014 한국구조물진단유지관리공학회 학술발표회 논문집 Vol.18 No.1

러시아 순양함 드미트리 돈스코이호와 고종

이호윤 ( Ho Yun Lee ),유해수 ( Hai Soo Yoo ) 서울대학교 러시아연구소 2015 러시아연구 Vol.25 No.1

Dmitrii Donskoi, the Russian battleship, fought in the battle of Tsushima and sunk at the offshore of Ulleungdo around 6:40 AM, May 29, 1905 as a result of the fierce battle during the Russo-Japanese War. Japan``s increasing threats of invasion to Korea since the Eulmi Incident in 1985 and China``s growing influence on Korea``s domestic affairs resulted in King Gojong``s signing of the agreement on military cooperation between Korea and Russia in 1905. In 1888, the captain of the Donskoi cruiser made his first long voyage to the Far Eastern Asia. He was granted an audience with King Gojong so that they could sign the agreement. The captain deployed Russian military to Seoul not only to guard the Russian legation but also to escort King Gojong when he carried out the royal refuge to the Russian legation after the Eulmi Incident. This paper deals with the relations between the Donskoi cruiser and King Gojong.

아라이 하쿠세키와 아메노모리 호슈 -조선으로부터의 시선-

이호윤 ( Ho Yun Lee ) 동아대학교 석당학술원 2009 석당논총 Vol.0 No.45

In contrast to the perception of most modern Japanese diplomats, Amenomori Hoshu is generally thought of as an honest diplomat in early modern history. Studies on Amenomori also reflect this personification of the honest diplomat, and Amenomori Hoshu`s account in Kourinteisei emboldens this even further. That is, in Korinteisei he writes that this honesty is conceived when two parties interact mutually with faith and without deception or aggression. When one country fails to interact with the other, pure honesty fails to materialize. Arai Hakuseki, considered as a rival to Amenomori Hoshu in his role as representative of amicable relations between early modern Japan and Korea, came to believe that Amenomori actually interfered with these congenial interactions. Moreover, early modern accounts from Korea praise Arai Hakuseki and levy criticism on Amenomori Hoshu. From a contemporary perspective, however, Amenomori Hoshu`s honesty is not seen as something derivative of Machiavellian politics but rather he is seen as an atypical figure in a time when most early modern intellectuals in Japan and Korea portrayed each other with contempt and as barbaric. It becomes even more difficult to comprehend early modern diplomacy when we take into account Amenomori Hoshu, in his role outside of the nation-state, as a symbol of honesty, amity, and equality. In a sense, he was instrumental in concealing the tense and adversarial relationships that had grown between Japan and Korea ever sense Toyotomi Hideyoshi`s invasions in the late 1500s. This article uses primary sources pertaining to Amenomori Hoshu and Arai Hakuseki`s work in diplomacy to examine their role in international relations and to shed light on one part of early modern Japanese and Korean intellectual exchange.

18세기 조선의 청조인식-『노가재연행일기』를 중심으로

이호윤 ( Lee Ho-yun ) 동아대학교 석당학술원 2018 석당논총 Vol.0 No.72

In the 17^th century, the substitution of the Qing Dynasty for the Ming Dynasty was the incidentin which the Ming Dynasty that was ‘the Mainland China’s Splendid Civilization’ was destroyed by the Qing Dynasty that was ‘the barbarian intruder’and the Mainland China’s Splendid Civilization became extinct in the world of which the center was thought to be the mainland China by intellectuals in China and some Asian countries, and Joseon that surrendered to the armed force of the Qing Dynasty was included in the order of tribute to an dinstallation by the Qing Dynasty, however ideologically the theory of ‘Qing= barbarian intruder’ and ‘Joseon = the Mainland China’s Splendid Civilization’ began. But after the fall of the Ming Dynasty, on the contrary the Qing Dynasty showed heyday without hesitation, Confucian scholars in Joseon had to newly interpret the zenith of the prosperity of ‘the barbarian intruder’. In that situation, in Joseon two ideologies appeared, one ideological flow was the ‘Joseon’s Splendid Civilization Principle’ and another was the ‘Learning from the North’ that Joseon needed to learn the Qing’s advanced products of civilization. However, Kim Changeop visited the Qing Dynasty in person in the earlier period of the 18th century and wrote the traveler's journal 『NoGaJaeYeonHaengIlgi』, and in his awareness of the Qing Dynasty, ‘Joseon’s Splendid Civilization Principle’ coexisted with ‘Learning from the North’ that acknowledged the Qing Dynasty’s advanced products of civilization, while the two ideologies crossed each other. Kim Changeop, a direct descendant of Kim Sangheon who advocated the theory of the rejection of peace at the time of the Manchu war of 1636 to have spent a long time in captivity in the Qing Dynasty, boasted of the superiority of Joseon’s ‘Manners, Music and the Products of Civilization’ to his heart's content while he had affirmative awareness of the Qing Dynasty’s practical products of civilization instead of ‘the Opinion to take Revenge on the Qing’. Therefore, the ‘Learning from the North’ is thought not to be the ideology that appeared suddenly but is thought to have appeared gradually as the interchange with the Qing Dynasty by visit of envoy to Qing and the experience in and the awareness of advanced products of civilization accumulated.

일본 주자학과 큐코사(吸江寺) - 존왕론의 탄생과 굴절-

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

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 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.

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.