파괴인성은 균열의 개시와 전파에 대한 재료 고유의 상수로서 파괴역학에서 가장 중요한 재료상수 중의 하나이다. 콘크리트의 모드 I 파괴인성 측정에 대하여 RILEM 기술 위원회 89-FMT는 2-파라메타 모델에 근거한 3점 휨 시험법을 제시하였다. 그러나 혼합모드에 대한 시험법은 아직까지 표준으로 제안된 방법이 없는 실정이며, 또한 RILEM에서 제안한 3점 휨 시험법은 실험법이 복잡하다. 따라서 본 연구에서는 굵은골재의 최대치수가 각각 20mm, 40mm이고, 동일한 설계기준강도를 가지는 콘크리트로써 다양한 크기의 브라질리언 디스크를 제작하였다. 그리고 브라질리언 디스크의 모드 I 파괴인성을 RILEM 3점 휨 시험결과와 비교하였다. 비교 결과, 굵은골재의 최대치수에 따른 브라질리언 디스크의 적정 크기(두께, 직경) 및 노치 길이 비를 제시하였다. 또한 모드 I 시험으로부터 결정된 치수의 브라질리언 디스크로 혼합모드 시험을 수행한 결과 디스크 시편은 혼합모드 파괴의 연구 및 시험에 유용함을 알 수 있었다. 모드 I 및 혼합모드 시험에서 브라질리언 디스크의 응력확대계수는 유한요소해석(FEA)으로 구하였으며 FEA의 결과를 검증하기 위하여 5개항 근사법(Five terms approximation)에 의한 결과와 비교하였다.

휨철근 대체재로 FRP Bar를 사용한 콘크리트 보에 대하여 휨보강근비의 변화에 따른 콘크리트의 전단강도를 일련의 콘크리트 보 실험을 통하여 조사하였다. 실험 결과, 콘크리트의 전단강도는 RC보의 경우보다는 낮은 값으로 나타났지만, 휨보강근비가 증가함에 따라 전단강도도 증가하는 것으로 분석되었다. 문헌에 제안된 식과 실험결과의 회귀분석을 이용하여 FRP Bar의 종류 및 휨보강근비를 고려한 전단강도보정계수를 제안하였다.

RC 구조물에 대하여 FRP로 보수· 수식 이미지보강 작업시, 주변 온도에 따른 일정기간의 양생을 필요로 하며 또한 양생과정 중 외부의 진동원으로 부터 유해한 작용을 받는 것을 피하는 것이 바람직하다. 따라서 본 연구에서는 탄소섬유쉬트(CFS)로 보강되는 RC구조물에 대하여, CFS양생과정 중 작용하는 반복하중이 보강성능에 미치는 영향을 일련의 보 실험을 통하여 분석하였다. 실험결과 CFS 1겹 보강의 경우에는 CFS부착 후 24시간. 2겹 보강의 경우에는 12시간동안 외부로부터의 반복하중을 차단하는 것이 필요한 것으로 판단되었다.

The purpose of this study is to increase effects of horticultural therapy for elder for utilizing space in facitilies for elders. This study was conducted during June, 2002 through April, 2004 for the investigation within institutions for the elderly. The institutions for this study were 47 daycare center and short/long term institutions for the elderly in 6 metropolitan cities. The content of this study was concentrated on the utilization of space facilities for the passive and active application of space for horticultural therapy. For the passive application of environment, flower beds, plant distribution state, statues that within rest areas, nametag of plant were investigated. Ninety-six % of the daycare institutions and 100% of the short/long term institutions had only a few hidden flower beds combined with parking facilities and sidewalks, i.e. there was no therapeutic environment for the passive application of horticultural therapy. In distribution of plant, most of the plant within in the meager space were pines, boxwoods, and rhododendrons. In rest areas, About 4% of the facilities had stateus but none had nametag of plants. To investigate the active therapeutic environment of the facilities, round paths, raisedbeds, the accessibility of preparation gardens, rooftops, and balconies were investigated. Through this investigation it was found that 19% of institutions possesed round paths, none had raisedbed, and 27% of institutions had preparation garden. By the results of this investigation, It was found that the space usage of current facilities are very low, in terms of both efficiency and effectiveness.

This paper explores automatons in T. S. Eliot's city looking in particular at its cultural homogeneity and lifelessness. Eliot defines tradition as the whole matrix of communal life and experience throughout generations. Individual ways of feeling and acting are constructed within the tradition of a community entailing unconscious communality and cultural diversity. Therefore Eliot's ideal community aims for a decentralization under the central direction, which leads to resistance against abstract individualism and capitalistic totalitarianism. Eliot envisions modern metropolis as the seat where cultural diversity and organic participatory are absorbed into money economy. The centripetal power of capitalism renders the present mechanical, lifeless and disenchanted. What appears in urban centers is the individuals not with intimate contact but with the cold comfort of machine connections.

This article explores the coexistence and interaction with the Other in T. S. Eliot looking in particular at different cultures’ relationship. This study escapes the usual label that Eliot tends toward one-sided emphasis on a rapprochement with England, Europe, and their traditions. Eliot begins with the epistemological argument that we can’t find anything original or ultimate. He accepts “finite centres” or “points of view” instead of the “self” and defines the unified self as an “ideal construction.” “A point of view” is conscious of the fragmentary world and identfies it with whole universe. Eliot holds that “a point of view” depends upon and interacts with other points of view and interprets experiences. In the relation of cultural community to each other, Eliot asserts that each community is based on its own tradition. Tradition can exist only through its application to particular situations by its participants who appropriate and implement the tradition, according to their particular situational interests and needs. It embodies and maintains the common meaning and “identical reference” of various finite centres. Since tradition is the cooperative consensus of various viewpoints, it follows that each cultural community is conscious of a point of view, which negates the wholly cognized and calls for taking cognizance mutually. Each community never achieves a purely unprejudiced God's eye-view which is alleged the only true understanding. Eliot focuses on the condition where a community resists assimilation into other communities and embodies incommensurable difference in diverse communities. He believes that a greater uniformity of culture seems likely to result from the pressure of one civilization, which brings about a lower grade of culture altogether. Cultural communities, while remaining distinct, should be able to mix freely. Eliot advocates each community has its own distinguishable tradition, which should also harmonise with, and enrich, the cultures of the others. He shows the desire to escape the limitations of a point of view and extend the reference through interaction with the Other.