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2015, Vol., No.50

  • 1.

    The Study On The Problem-Solving Of East Asia In The Late Years Of The Joseon Dynasty

    Ko Nam-sik | 2015, (50) | pp.1~27 | number of Cited : 3
    Abstract PDF
    Jeungsan incarnated in Late Chosun and his recognition of reality of life in that times leaded him to spread relief thoughts for the people. To guard against the West and defend the eastern spirit Jeungsan claimed to defend the Asianism and declare a new East asia paradigm focused on Korea. Jeungsan regarded the three key to solve the problem among Korea-China-Japan relation as the principle of resolution of grievances(解寃) with return of grace(報恩), heavenly Tao(神道), thoughts of Feng Shui(風水地理) and tried to reconstruct a new East Asian order. Jeungsan declared many problems in human history is based on grudge which came from incompatibility(相克), and eternal religious ideal world could came only if after resolution of grievances(解寃) and return of grace(報恩) was accomplished. Two nation’s relation between Korea and China was reilluminated not from the point of power in terms of power countries or small but from the point of moral principle of history, so viewed from the side of resolution of grievances(解寃), China quit being colonized from Ching(淸) dynasty and achieve independence of recovery, and viewed from the side of return of grace (報恩), independent China change to return the grace of tribute Korea paid. Jeungsan announced that at that time of 19th century the existing Confucianism, Buddhism and Taoism could not solve the problem which many country mutually and complictedly related, so needed a new Tao which has the nucleus extracted from Confucianism, Buddhism and Taoism and something new attatched. Jeungsan called it heavenly Tao(神道), and heavenly Tao(神道) was invented by the principle every method melted and combined. Jeungsan informed that the god of pole ecliptic(皇極神) was needed to accomplish his goal of reordeing of the world and the god of pole ecliptic(皇極神) was located in China and needed to move to Chosun, that shows there is one god to one mission. The mission to upgrade Chosun to higher class country is also related with god to play the role. The logic that nation development is also related with some kind of god shows one aspect of Jeungsan’s heavenly Tao(神 道). Jeungsan revealed the hidden principles of Feng Shui(風水) that the deviation of Chi(氣) of locality all over the world leaded to global confrontation, and personally execute Cheonjigongsa(天地公事, Construction of heaven and earth) to extract and merge Chi(氣) of locality all over the world focused on Chosun. As the grudge of Danju, the son of King Yao(堯) in ancient period of China was resolved, Chosun came to face situations of ascending of national fortunes and that shows relativity with Cheonjigongsa(天地公事) according to Feng Shui(風水).
  • 2.

    A study on the similarities between Neo-Confucianism and Islam

    Kim Dug-Sam | lee kyung ja | Choi, WonHyuk | 2015, (50) | pp.29~50 | number of Cited : 0
    Abstract PDF
    The exchange of the ideas between Islam and East Asia is the task which can’t be put off much longer for the Islam thought research of East Asia. Despite long history and interchange of culture, the comparison of cultures between Islam and East Asia is not attempted. The independent viewpoint of Islam and East Asia culture is obtained today after long struggle with western powers. By this paper, we made an genetic attempt to similarities between Neo-Confucianism and Islam based on the previous study about the similarities between Neo-Confucianism. The first possibilities we pay attention at this approach is exchange of ancient times culture. The recent revaluation of Lacouperie's hypothesis about china that “china comes from west” shows we can find common straits between Islam and East Asia. The second possibilities we find is exchange of Islam and East Asia culture in Tang and Song dynasty when Neo-Confucianism arise. Especially we concentrate whether li(理)-concept in Neo-Confucianism is affected by Islam through Buddhis li(理)-concept in Hwaeom Sutra or not.
  • 3.

    Semantic Cognitive Analysis of the “嘴/口“ related words in Chinese and Korean

    박화염 | Han, Yong Su | 2015, (50) | pp.51~72 | number of Cited : 5
    Abstract PDF
    Language is an important means of human perception and the accumulation of knowledge. Language and cognition are closely related. It is not established by the people through long social practice. Because different people have different growth environment, social background and cultural background, these different factors will affect people's cognitive activities and cognitive ability. According to the theory of cognitive linguistics, human’s own physical experience is the basis of human cognition, the starting point of cognition, and also a tool of cognition. The experiences gained from bodies are spread to the cognitive world by way of metaphors and other cognitive schemas. That’s how concept system formed. Human cognitive activities are rooted in the physical experiences of human beings. In other words, people's basic experience plays a very important role in the process of human cognition. The “嘴/口” related words are very important words in the human body vocabulary. People need to survive by the usage of “嘴/口” to complete the most basic “eating” and “speaking“ behavior, so the “嘴/口” related words in Chinese and Korean for semantic analysis have high research value and significance. Based on the results of previous studies, the dictionary meaning of words in Chinese and Korean “嘴/口” as well as the related theories of cognitive linguistics and contrastive linguistics, this article aims at analyzing the similarities and differences of the structure and function of the “嘴/口” related words in Chinese and Korean in the semantic expansion . Hoping this article can provide a reference for the Chinese and foreign language vocabulary teaching.
  • 4.

    A Study of a Chinese translation of 「Chun-hyang Jeon 춘향전」, published in North korea, 1991

    Wang, Feiyan | 2015, (50) | pp.73~108 | number of Cited : 1
    Abstract PDF
    This paper's aim is to study a Chinese translation of <Chun-hyang Jeon 춘향전> as published in North korea, 1991. The translator is not marked, and the original text used was Cho Ryeong-chul(조령출)'s adaptation of <Chun-hyang Jeon> which published in North Korea, 1980. Cho Ryeong-chul's <Chun-hyang Jeon> was a adaptation of the traditional <Chun-hyang Jeon 춘향전>, published in Jeonju (전주, 완판84장본 <열녀춘향수절가>), Cho Ryeong-chul changed many parts of the story to make it became a North Korea style 「Chun-hyang Jeon 」, which sharpens class struggle, exalting the common people more than in the original version. At the same time he putted many new poems and songs in the adaptation, they are not the traditional style of Pansori (판소리), but showed the musical character of the story different way. Most of the translation was accurate and fluent, but there were still some mis-translations and awkward expressions in this book, and also the translator could not translate the article writing style and the musical character of the adaptation well. Overall, the translator was very good at normal expression of Chinese but laked at the literariness and artistical expression.
  • 5.

    A Study on Li Bai’s Poetry of Xingyi

    Choi woo suk | 2015, (50) | pp.109~132 | number of Cited : 1
    Abstract PDF
    This paper analyzes the poetry of “XingYi” by Li Bai and studies the characteristics of expressions in it. First, this poetry mainly includes appreciating scenary, longing for friends, the yearning for Yinyl, and other things. The majority of appreciating scenary is composed of depicting natural scenary in motion. The author Li Bai also describes the longing for his home town and friends. Furthermore, The yearning for Yinyl incorporates the desire to live with Taoist hermits in remote forests. In the remaining parts, he expresses his sorrows for not being able to fulfill his will and longing for the Palace. The poetry of XingYi was influenced by Xiaotong’s Wenxuan in its content and format. In addition, the author describes the speed of moving quite fastly in joyful feelings and depicts it quite slowly in adverse or sad feelings. Finally, the author utilized hyperbole, simile, and abundant imagination which renders this poetry masterfully romantic.
  • 6.

    A Meson & Unaware of The Individual

    Ko Jum Bok | 2015, (50) | pp.133~156 | number of Cited : 1
    Abstract PDF
    This study analyzed the characteristics of Qian Li Qun’s studies through intermediate concept. Qian Li Qun has received the attention of research community by Lu Xun studies. After that, he was keen to find the ideological support of the 20th century China. What can be called intermediate existential experience into awareness of human finitude. Intermediate concepts of Lu Xun is looking straight despair, and defiance to despair. Intermediate concept is based on a negative perception of history and tradition, and death. Therefore, it lays ontological positive about the present. This paper is based on an understanding of the intermediate concepts analyzed the relationship between intellectuals and society. This is for the formulation of perspectives for understanding the intellectual history of 20th century China. Qian Li Qun should try to find such a link from the Sun Wen, Mao Zedong and Lu Xun. They are all based on the “China” and “Modern” would confirm the relationship between the individual and society. Establish the correct relationship of the individual and society can be said to start from the awareness of the fate of “historical intermediate”.
  • 7.

    A study on Laoshe’s Short Story “Black Li and White Li”

    Sujin Kim | 2015, (50) | pp.157~186 | number of Cited : 0
    Abstract PDF
    This study examined Black Li and White Li, a short story by Laoshe in 1934, by comparing it with the actual background of the streetcar destruction case by rickshaw pullers in Beijing. The incident sent out shock waves throughout the nation those days. The streetcar destruction case by rickshaw pullers in Beijing in 1929 was a huge event that exerted enormous impacts and shocks to people during the time, but there were few writers that addressed the case in their literary works except for Laoshe. It is thus needed to contemplate over why he decided to project the case into his literary work. Most of those who were involved in the incident were rickshaw pullers. Laoshe had compassion for them, regarding them as the victims of society those days, instead of ridiculing and criticizing them as fools that were only manipulated by others. In his work, he also criticized the ruling leaders that were only driven by desire like White Li in an indirect, circuitous manner. He tried to reveal the causes of failed revolution in his work along with the problems with those leaders. The biggest significance of Black Li and White Li lies at this point, which raises a reason for looking at the point, which had been considered as a limitation and flaw of the story, from a new perspective. The assessment that the author lacked his understanding of the revolution those days is not thus valid. He decided to include the story in his Collection of Laoshe's Works that he published through a careful selection process after the establishment of People's Republic of China, which was an expression of his confidence about the literary value of the story. In addition, the study examined the self-sacrificing spirit of Black and White Li brothers, which he reproduced in the story by altering the Cain and Abel motif from the Bible, from the Christian perspective and shed light on his creative intention and the influences of Christianity. The narrative of brotherly feud between Cain and Abel was altered in his Black Li and White Li, in which Black Li chose to sacrifice himself for his little brother White Li like a martyr. In Black Li and White Li, a movie of the same title produced in 2010, the director maintained the narrative line of the original work mostly and depicted the basic characters of Black and White Li the way Laoshe intended. The director highlighted the importance and role of Yuzhujun whose image was a strong modern woman in the movie, adding a new narrative of some differentiation from the original work while keeping the content of original work intact.
  • 8.

    A Study on the Effect of Ethical Leadership on Individual Autonomy and Psychological Ownership in China

    Kwon, In Su | Choi Myeong Cheol | 2015, (50) | pp.187~209 | number of Cited : 2
    Abstract PDF
    The purpose of this study is to investigate the relationships among Ethical Leadership, Individual Autonomy and Psychological Ownership as well as to test the mediating effects of the Individual Autonomy in China. The study can be summarized as follows: First, the Ethical Leadership is significantly related to Individual Autonomy in China. Second, the Ethical Leadership is significantly related to Psychological Ownership in China. Lastly, the Individual Autonomy exhibit positive mediating effect in the relationships between Ethical Leadership and Psychological Ownership. The results of this paper should be noted, in the case of a company to enter China and Chinese company. At the end of this article, implications and future research directions are also discussed.
  • 9.

  • 10.

    Translation and Annotation of Libai’s <Presented Poems>(4)-from The 17th Poem to The 21th Poem

    Deuk-Chang Cho | cho sung chun | 2015, (50) | pp.239~265 | number of Cited : 0
    Abstract PDF
    This study is a set of translations and annotations in a consecutive order on poem 17 to 21, from the 8th volume ‘Presented Poems(贈詩)’ of Libai(李白)’s ≪a collection of Litaibo(李太白)’s works≫, which specifically covers 5 poems. The original text is given for each of the subject poems, which are translated, commented in a consecutive manner. Compare and correct on the given texts, detailed explanations follows. The 17th poem described that Li Bai feels sorry for Wei Zichun(韋子春) couldn’t display his ability in unimportant post and represented a situation that he lived in retirement without clinging to the public office anymore. The 18th poem remonstrate a behavior that Wei Huangshang(韋黃裳) flatters big dogs by using a figure of speech. The 19th poem represents that Wei Huangshang encourages to do the public office life disinterestedly hoping to be healthy because the current position is difficult. The 20th poem laments that he cannot write excellent work and has grand aspiration in vain and goes back to his old residence after realizing nothing. The 21th poem reveals a strong sense of reality participation by expressing an enterprising and active aim for the sake of the country and people. While these poems by Li Bai have the praise on people who receive the poem, aspiration of reality participation, and they express an anguish of not meeting the proper time, criticism against the society, and encouragement for his friend.