KJC Korea
Journal Central

Central to this paper is a hypothesis that 'Kuryo(句麗)' the core part of name 'Kokuryo(高句麗)' is derived from the name 'Kuyi(九夷)' which means nine kinds of Yi(夷) tribes. In a previous article 'A Study on the Word 'Dongshi(東尸)', the Origin of the Name 'Dongyi(東夷)' in the Oracle Bone Inscriptions of the Yin Dynasty', I proved that the name 'Dongshi(東尸)' in Yin Oracle Bone Inscriptions was the origin of 'Dongyi(東夷)‘. In another previous article 'A Study on relation of 'JiuWu(九巫)' of the Oracle Bone Inscriptions and 'JiuYi(九夷)' of the "ZhuShuJiNian(竹書紀年)"etc.', I also verified that the 'Dongyi(東夷)' was sometimes called 'Kuyi(九夷)' which meant 'Yi(夷)' consisted of nine kinds of tribes. This record reveals the possibility that the 'Dongyi(東夷)' also consisted of nine tribes. In this context, I argue that 'Kuryo(句麗)', the core part of name 'Kokuryo(高句麗)' was originated from 'Kuyi(九夷)'. To prove the phonetic relationship between 'Kuryo(句麗)' and 'Kuyi(九夷)', this paper conforms that the initial of 'Ku(句)' and the initial of 'Ku(九)' have same reconstructed consonant *k-, so 'Ku(句)' of 'Kuryo(句麗)' and 'Ku(九)' of 'Kuyi(九夷)' can be converted due to the phonetic loan phenomenon 'Jiajie(假借)'. In rhyme field, 'Ku(句)' and 'Ku(九)' also can be exchanged because of same final, same main vowel. As for 'Yi(夷)' and 'Ryo(麗)' two characters also can be exchanged because not only are their initials close but their finals belong to same rhyme group.

This paper introduces a quantitative analysis of nasal variation in the district of Kundulun, Baotou. By analyzing the phonological variation and its constraints in this community, we explore the process of linguistic localization. Our research results show that nasal variation in this district has been localized gradually. Reducing influence of original dialects of immigrants’ hometown helps developing the specific regional dialect in this district.

The purpose of this paper is to compare simplification rules and the resulting figure between Korean & Chinese simpler form of Chinese characters. At first We take a look at the history of the shape of a Chinese character`s simplification, to generate simplification rules. We introduce main opinions about the time when the traditional Chinese characters appear in Korean documentary records. and we induce the simplification rules based on simpler form now widely used. According to the analysis of this paper Korean & Chinese simpler form of Chinese characters appear the same pattern in general, that is to say often used characters which the number of strokes is large are mainly simplified. However, to Koreans Chinese characters are borrowed letters anyway, and it is not easy to reflect the changing pronunciations, so the simplification of the shape is mainly used. Through the comparative studies of the simpler form and simplification rules we ultimately need to seek the smooth communication within the Sinosphere by the unification of the Korea, China and Japan`s Chinese characters.

This paper aims to illustrate the similarities and differenties of the idioms between Korean and Chinese. And provide a way of teaching idioms as a foreign language.

This study attempts to investigate the double object structures of expressive ‘give’ in modern Chinese and Korean. First, based on the meaning of‘give’, we set the mark ‘给/주다’ after the verbs, and check legality of the sentences in the two languages. Second, we transform the double object’s position in sentences by using Chinese preposition or Korean postposition : ‘把/을’， ‘给/에게’ and ‘向/에게’. We present four related sentence structures such as: ‘{V}+(给) +IO+DO’ and ‘IO에게+DO를+{V}+(주다)’; ‘把+DO+{V}+(给)+IO’ and ‘DO를+IO에게+{V}+(주다)’; ‘{V}+DO+[给]+IO’ and ‘DO를+{V} + IO에게+[주다]’; ‘[给/向]+IO+{V}+DO’ and ‘IO에게+DO를+{V}’. And according to the transformation, we make comparison between the two languages.

A Korean word “jom,” followed by an adjective, verb, or predicate, is used to represent a low degree or a little amount of something, a short period of time, or to suggest smoothly or obtain consent. It involves four concepts referring to a small quantity: Firstly, the absolute level of the quality which an adjective means is poor. Secondly, as a result of comparison, one appears to be lower than others. Thirdly, the absolute number of verb’s patient is small. Lastly, the intensity of manner of speech is weak. Otherwise, however, in some cases ‘jom’ can be used to enforce and demonstrate the manner. The range of meaning that Korean word“jom”takes correspond with three Chinese words, ‘有点儿’,‘（一）点儿’，and ‘一下.’ Although all the traits of Chinese words which refer to ‘a small quantity’ are synthesized, they are somehow different from the whole meaning of ‘jom.’ The reasons are here. ① The position of ‘jom’ in a sentence can be diversified. ② ‘Jom’ can appear more than once or consecutively in one sentence. ③ ‘Jom’ can be present in negative imperative sentences, but both ‘一点儿’and ‘一下儿’ can not. ④ ‘Jom’ can be used independently in the conversation. ⑤ When ‘jom’ contains a sense of premise, it can be equivalent to the Chinese word, ‘一点儿.’

This paper studies how 就, a conjunctive marker, which forms cohesion in the Chinese source text was translated into Korean by comparing the Chinese Bible as a source text and its Korean translation. The result of the study demonstrates that 就 used in the Gospel of Mark was translated into a variety of Korean conjunctive markers. In particular, explicit conjunctive markers were found in many cases due to the characteristics of Korean language which heavily relies on conjunctive endings and conjunctions. Unlike Korean, Chinese is an ideographic language which does not use much of conjunction, therefore, translating Chinese into Korean tends to add conjunctions for clearer meaning. Of course, there were some non-explicit cases where 就 was not translated but such cases were limited. However, non-translation does not mean that the information that a text intends to convey or the content of a proposition was altered or lost. In Korean text, 就 was translated as temporal, additive, adversative and continuative conjunctions, most of which were additive.

The research of this study involves Chinese Korean living in eight areas:Yanji, Dunhua, Tumen, Helong, Antu, Huichun, Longjing, Wangqing, etc, aims tostudy the current situation of their language.Yanbian city which owns unique ethnic cultures reflects the language use of Chinese Korean. The research demonstrates that the bilinguals also grasp a foreign language that play a key role in their language acquisition and school education, meanwhile they also have active attitude to Chinese and foreign languages. Korean as their mother tongue is mainly used in famlies;Chinese plays more social role than Korean. Intergen -eration relationship also has important effect, i.e., the use of Chinese and code-mixing is more popular in younger people, and they use Korean more due to the interaction with their parents.Language acquistion and contact may result in code-mixing which exists in every aspects in our living. Thelanguage transferring in Yanbian area is interactive, i.e., Chinese Korean is to learn Chinese in primary school while Han people grasp Korean in daily life. The language used in News media in Yanbian is Korean, which is conducted as the national policy by government and was highly praised. The national relationship in Yanbian is in good harmony. People here regard lanuage as symbol of national identity, even mix the view of language and the view of nationality. Their attitude is solidate on marriage and mother tongue.The co-existence of bilingual and code-mixing in Yanbian area is due to the national contact and national policies. People here have deep feelings to their mother tongue and optimistic to the development of Chinese Korean.

The purpose of this study is to classify syntactic features and pragmatic functions in rhetorical questions and to provide learners who study Chinese as a second language with more accurate utilization guidelines in learning rhetorical question patterns. Rhetorical questions mean sentence patterns conveying the opposite meaning of what character symbols indicate. While it is a kind of question sentence, it does not ask for information but is intended to convey a speaker's attitude or opinion. The scope of this study includes only wh-questions in rhetorical questions. This study started from the belief that even if rhetorical questions use question patterns they have their own syntactic structure. Furthermore, this study focuses on the discussion that the pragmatic functions of rhetorical questions can be more segmented, not limited to emphatic meaning. This study is indented to analyze the syntactic features of rhetorical questions with them classified into lexical factors and intended destruction of syntactic rules. Also, various pragmatic functions in rhetorical questions are classified into function as modality markedness and anaphora and analyzed to newly classify pragmatic functions.

The article approaches the subject of Xia—novels in the 20th Century from the process and substance of its entering into the literature history. According to the study on the course and proportion of Xia—novels’ being recorded in the works of literature history, the author concludes that the domain of Xia—novels in the literature history fell into some certain patterns, and didn’t reflect all the dimensions of Xia—novels, which was the result of transforming under the literary system of some certain periods. Finally, the author puts forward several ideas about how to reproduce the domain of Xia—novels authentically.

Wine is the thing which can forget our concern in our life. Tao Yuan Ming(陶淵明) and Yi Hwang(李滉) were representative of the poetry of Chosun and China. They also wrote the poem of drinking poems. Though Yi Hwang wrote his poem by way of the pattern of the same rhyme as Tao Yuan Ming's poem, there is some difference between their works. I recognized that they had the same subject through their drinking poems. First, they expressed their feeling of transiency in the life. Why did they feel the transiency of their life? It was very difficult for them to serve as public officers. They can't also endure the wicked manner of other people. When they were in a public career, they always hoped to return to the country where we can avoid our worry. Second, even if they had no enough money, they wanted to enjoy themselves in the country. They wanted to seclude in the country to overcome poverty, to avoid the disorder world and to give up the public officer. Third, they also wrote a wise men's life which they respected .Especially, Tao Yuan Ming wanted to follow secluded men's nobility because he expected to live like them. Yi Hwang emphasized more academic and virtuous aspects than those of Tao Yuan Ming. Yi Hwang was one of the best scholar of Confucianism of Chosun. So he wanted to follow wise man's behavior.

『Chang Rang Si Hwa (滄浪詩話)』 : an essay on poetry composed by Um Woo (嚴羽) in end of the Song Dynasty made a huge repercussion in the history of poetics in China. Through the work, Um Woo intended to reflect and criticize the literary men's trends of those days; which were ignoring the nature of poetry being bound by Jeong Go (典故) : an authentic precedent and Su Sa (修辭) : a figure of speech. In this study, I researched the poems created by Lee Baek (李白) and Du Bo (杜甫) in consideration of 'Sik (識)' and 'Byeol Jae · Byeol Chwi (別材·別趣)': knowledge or understanding and special quality · special style, respectively, of which concepts Um Woo presented in 『Chang Rang Si Hwa (滄浪詩話)』 · 「Si Byeon (詩辨)」. What Um Woo presented in the section of 「Si Byeon (詩辨)」 can be summarized to two opinions. First, he told that the nature of gusto of poetry was ‘Si Do Jae Myo Oh (詩道在妙悟)’ : the principles of writing a poem lie in being enlighten, and embodied it as 'I Seon Yu Si (以禪喩詩)': learning poetry through Zen, in which Zen (禪) and literature were inter-related. Second, he insisted the state of being enlighten (妙悟) about creating poetry (詩作) could be learned though the methods of 'Sik (識)' and 'Byeol Jae · Byeol Chwi (別材·別趣)' and worshipped Seong Dang Si (盛唐詩) : a style of poetry creation in Tang period. He considered Li Baek and Du Bo among High-Tang Poets as those poets who had perfectly mastered creating poetry. Um Woo tried to explain the nature of poetry by analyzing both Li Baek and Dubo, and insisted that their poems should be studied as then people learned Confucian classics in the sections of 「Si Pyeong (詩評)」 and 「Go Jeung (考證)」: poetry review and historical research, respectively. Criticizing the study trend to focus on, simply, the words and phrases (字句) and authentic precedents (典故), he emphasized the importance of appreciating the nature of poetry by presenting the concepts of 'Sik (識)' and 'Byeol Jae · Byeol Chui (別材·別趣)' in the poems of Li Baek and Du Bo. He lay stress on the importance of acquiring the nature of poetry by accumulating one's abilities to discern and judge, and, eventually, intended to explain the superb state of 'Oen Wae Ji Ui (言外之意)’ : meanings which lie beyond what's been told, through which a poet could naturally express in his poems without being bound by the knowledge existing inside of the poet.

流行于中国明末清初的才子佳人小说在中国文坛上是一种颇受争议的文学形式。但佛罗伊德的精神分析方法，却为我们分析这类文学作品找到了一个新的思路，并看到了在平淡的作品背后作者并不平淡的内心世界。依照佛罗伊德的理论对这类作品进行层层观照会发现：作为落第的文人作者，其在作品中所表现出的种种梦想，及这中梦想在当时的文化含义。

郭沫若在日本有过近八年的医学留学生涯，接受了严格的医学和科学思维的训练，这为他打量社会百相、治病救国提供了独特的视角。从病理学的角度来观察疾病时，他揭示疾病的自然真相，是疾病隐喻的批判者；从文学的角度处理疾病时，他以大量疾病意象承载着情感与理性的矛盾冲突。小说中“结核美女”既是欲望的对象，又有“禁忌”的性质；抗战时期，在其互渗思维作用下，大量的医学话语又转换成政治和军事的隐喻，伤口的“溃烂”与“治愈”成为民族死而复生的形象表达。

Guo Moruo has a remarkable record of eulogizing, reevaluating, criticizing, and even abandoning Zhuangzi’s philosophy. From his changing attitudes towards Zhuangzi, this paper attempts to show Guo Moruo’s different interpretations of Zhuangzi’s philosophy, which reflects the intricate relationships between tradition and modern, individual and collective, cultural construction and political ideology.

In his novel 『Rickshaw Boy』, Lǎoshe (老舍 (1899~1966): A Chinese novelist / play writer) describes a contradictory society encroaching upon a man. Lǎoshe places the cause of the main character Xiángzi's misfortune on individualism and the structural contraction of the society, which neglects the lives of people in the lower classes. However, he does not present specific breakthroughs for the cause. Is a human a slave or free being? It is never easy to answer this question since human being can be a slave or be free by himself or herself. If Xiángzi was in different circumstances, could he be free? What if he got a rickshaw that he always had wanted to have? Yet, the answers to these questions are already exhibited in the novel. The result is the same. Considering this, N. Berdyaev's『Slavery and Freedom』suggests a considerable number of points. And here is the reason why it can not be determined that Xiángzi's life, in Lǎoshe's novel『Rickshaw Boy』, was like that of a slave resulted from the contradictory society of those times or was a destruction caused by individualism. The main character of 『Rickshaw Boy』, Xiángzi, had many chances to choose and he did make a choice by his own free will whenever he faced one. Yet, the reason for the failure of the choices he made was the different servilities that existed inside him. Servility is presented in the properties that we each possess or the sexual seduction; it is also exhibited in individuality that is hiding inside human beings. Xiángzi, in the novel, seemed to make an attempt to free himself from all that subdued him, yet he could not do so ultimately. The freedom comes when one acknowledges his or her personality and tries not to lose his or her life from outer thing. This study intends to point out that Xiángzi was doomed to be a loser because of his servility within; he was already a slave to himself before being affected by the contradictory society. Such phenomenon could be due to the servility of Xiángzi but also to that of inside all human beings.

The paper is divided into two sections: Section one is mainly to analyse the condition about the publish of article in" Zhang Mi sitting room " by choosing some samples. It analyzes " the overview of the article " from " article respond type ", " article content nature" and angle on " all kinds of member deliver the content nature of article ". In " dialogue analysis " 、" the role analysis " it analyzes members communication and points out the nature of " network Zhang Mi ", net friend tactics and virtual community's existing problem of " network Zhang Mi " to publish article each other " network Zhang Mi "; Section two is to analyse " network Zhang Mi " virtual community by interviewing 19 net friend of " Zhang Mi ", from the net friend's demographic characteristic, involving in entering degree to the forum of net friend, interactive communication between the net friends, net friend appraisal , net friend understanding of Zhang Ailing and appraisal of forum correctly, between net friend and " Zhang Ailing fan " approval degree ,etc..

筆者在這篇文章里集中考察納西族的生死觀. 爲了把握納西族怎麽認識死亡, 這篇文章首先査考了與不老長生和延壽有關的≪東巴經≫的經文, 然後査考了納西族的喪葬祭儀, ≪東巴經≫的經文和神路圖. 根據于與不老長生和延壽有關的經文, 納西族將死亡看做誰都不可避免的必然的自然規律. 納西族的喪葬儀式分爲兩個階段, 一個是火葬亡者的肉身的‘西開’, 還有一個是濟度亡者的靈魂的‘西務’. 納西族相信, 亡者的靈魂通過這兩個階段, 回到納西族祖宗的古地, 就是居那什羅山, 永遠不滅. 東巴在擧辦喪葬儀式的時候, 按照亡者的身分和經歷, 以及喪葬儀式的程序, 吟誦與各個程序合適的經文. 這些經文將死亡看做不是與生活的斷絶, 是向自然歸依和自然合一前進的過程, 也是生活在居那什羅山的連續. 納西族在擧辦喪葬儀式時使用神路圖, 這就是爲了把亡者的靈魂讓進祖宗的古地使用的宗敎畵. 神路圖由鬼界,人界和神界的三個部分而成, 這幅畵除了納西族固有的宇宙觀和宗敎觀以外, 還夾帶着外來文化的多元要素.

This study targets the criticisms and articles related to Korea published by the Liberty Times, one of the three major newspapers in Taiwan, over the last five years, and investigates from what perspective and in what way the Liberty Times reported events in Korea and evaluated the problems Korea was facing. The reason why the Liberty Times was chosen as target for discussions is because it has been found that over the last five years, the Liberty Times, a press medium with a strong tendency toward political independence for Taiwan at all times, published more discourses on Korea compared to the other two major newspapers, China Times and United Daily News, and looked at Korea from a different angle. This also indicates that Taiwan people are changing the way they regard Korea. Among the Korea-related reports recently published by the Liberty Times, the reports on the change of the Chinese translation of Seoul, the capital of Korea, from "Hancheng" (Han City) to "Shouer", take up the majority, followed by the topics related to the sovereignty over Dokdo, and investigations of past historical events, such as the Cheju April 3rd Incident and the 1980 Gwangju Uprising. Other issues such as historical liquidation of Japanese colonialism and post-IMF rapid economic growth, as well as general issues on the history, culture, and politics of Korea, are also included. In this study, the most popular topics covered by the Liberty Times will be introduced in order, and the perspective behind these discourses will be analyzed. Although this type of investigation seems to lack organization and detailed planning in terms of the selection of the topics, given the characteristics of press media and the timing factor, the realism and concreteness can be ensured because the reports are based on the news in Korea.

This work was conducted to look into the significance of the first Chinese singer in Korea, Hankyung, from the perspective of the cultural industry, how much influence Hankyung has in the cultural interchange between Korea and China and whether there are any critical points to be reviewed.  The first chapter presented the objectives of the research. The second chapter reviewed previous studies of the Korean Wave and provided the backgrounds of the theories regarding cultural industry and Korean Wave. The third chapter was written about Hankyung’s importance, roles and limits he had in the cultural industry, in which he has been helping to spread the Korean Wave. Lastly, the fourth chapter speaks of the expectations and future possible roles Hankyung can play in the area of cultural exchange between Korea and China.   The research chose the ‘quality research method’ for more realistic and passionate report. For this, this paper analyzed Hankyung’s online fan community, webpage, news articles and various kinds of reports. Also, interviews with fans through e-mail were conducted. According the results, Hankyung was found to play an important role as a part of ‘(1)securing a bigger market of cultural industry, (2)creating lots of fans in both Korea and China, (3)being an ambassador of culture exchange between Korean and China and (4)promoting the image of both countries. However, there were also things to overcome for him to expand the stage, such as language and visa problems.   Hankyung, who has been playing an important role to raise the Korean Wave as a Chinese, has already made a great step to narrow the cultural gap from each country and advance the globalization. Just like the saying ‘Despite the different language, we see the same things’ written on his online fan community, we hope his passion and efforts for becoming an Asian top star to be delivered to all nations.