Language is rich in equivalent categories, most of which are subordinate measurements of time and space and are psychologically consistent with basic measurements. By means of phonetic experiments, the present paper aims to prove that psychological consistency can be realized as phonetic iconicity in terms of physical properties. These representations include size of resonance cavity, sound duration, fundamental frequency, intensity, among others. Based on the assumption that Space Exponential Model offers a measure of basic phonetic measurements, the present study performs statistical analysis of 35 pairs of common monosyllabic antonyms. Data derived from these cases are in consistency with psychological perception. Some deviant cases are also corrected in comprehensive calculations.
This article was written to study on the aspects of Zhao-Jia(趙嘏)’s ‘Gwageo poem(科擧詩, the poetry of imperial examinations)’. Zhao-Jia(趙嘏) is one of the poets of Late Tang Dynasty. To enlarge the research on the hopelessness and remorse in Zhao-Jia(趙嘏)’s poems, I have noticed his ‘Gwageo poem’. Zhao-Jia(趙嘏) is the poet who wrote the most many poetry when failed imperial examinations. His poetry work, which he wrote in connection with his pursuit of office, was used as a way to inform others about his situation and to show his literary talents. In his humble attitude, he recorded his feelings of seeking comfort and advice from his acquaintances. It is also found that the doctrine and rhetorical techniques are used to show off his skills. The main content of Zhao-Jia’s poetry of imperial examinations is that the expression of his own sadness and frustration of failure, comfort for oneself, consciousness of consent for other friends who failed, and comfort and encouragement to others.
After established pseudo-Manchukuo in northeastern China in 1932, Japanese colonialists used the language as another weapon and laid out elaborately in the ideological field. In order to indoctrinate teenagers, fairy tales were used as a tool of cultural aggression. Under the cover of slogans such as “The king governs the country well and people live and work in peace ” and “Five minorities live in harmony” by the colonialists, the “Japanese” “Manchu” “Mongolian” “Russian” and “Korean” writers living in Manchukuo were filled with ups and downs in respective ways. The Manchukuo’s multilingual fairy tales are special colonial product, and studying “Mongolian” and “Korean” fairy tales will reproduce the mediation, affiliation and struggle of the national language and culture in the colonial literature, and reveal the undercurrent and confusion of subjective ideology at the mercy of colonialists.
In the design and practice of social modernization in China, “rural ecology” is often regarded as the opposite of “modern”, full of decadent, backward, ignorant, numb suffocating smell. And the hope of modernization is the city deduction, breeding. Therefore, the city and township of Chinese society have been divided into two worlds and two ecological circles. In the game between country and city since 1940s, it is obvious that urban ecology has been ignored or even denounced in literary works, while rural ecology has been beautified and highlighted. Rural ecology once put an end to the “farmers into the city” (especially young farmers) thought and signs, replaced by the face of land energy and enthusiasm of land reform and rural inherent human events in detail.
Lu Xun visted Hong Kong for thrice in 1927, laying the seeds of “New Literature” in the literary circle of Hong Kong, which at the time was dominated by classical literature. Starting from 1937, modern Chinese writers and scholars began to flock to Hong Kong to take refuge from the civil war in China. Enjoying the freedom in Hong Kong, they founded various newspapers and magazines, and began to commemorate and publish on Lu Xun, marking the beginning of the “Lu Xun Studies” in Hong Kong. As compared with Mainland China and Taiwan, Hong Kong is free from the deification and the censorship of Lu Xun after 1949, hence providing a relatively-free literary field for the interaction of various discussions on Lu Xun.
This paper claims that Hong Kong serves as valuable resources for “Lu Xun Studies,” not only in that it offers an abundance of resources for the circulation and reception of Lu Xun, but also in that it provides a different reading of Lu Xun as compared to that in Mainland China, Taiwan and the East-Asia region. The first part of this paper provides a survey on the present research on the “Lu Xun Studies” in Hong Kong. The second part focuses on the analysis of three monographs on Lu Xun’s classic poetry and on the periodical Dousou [抖擻], so as the demonstrate the role of Hon Kong in the circulation of “Lu Xun Studies” in the East-Asian region. The paper will also reflect on the notion of “Hong Kong” as methodology of Lu Xun Studies.
With translated literature being central to Korean-Chinese cultural exchange, there is significance in surveying the status of Korean literature available in the China. Through a survey of readership demand and an analysis of translated Korean literature in online portals, the article determined the awareness and perception the Chinese have of foreign publications including Korean literature. According to the survey, the readership demand was not met in terms of the quantity of translated literature as well as the variety in genre. As the diversification and sustenance of Korean-Chinese interchange continues, more opportunities to publish translated works will increase. There is a need for diversified efforts to supply sufficient literature inclusive of the Korean culture. However, there is a need for continued monitoring of consumer demand in addition to considering the supplier's needs. Above all, it can be said that there is a desperate need to build the infrastructure to foster and manage translation talent in order to produce a variety of translated Korean literature in the future.