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2018, Vol., No.59

  • 1.

    A Cognitive Grammatical Approach to VC Constructions

    NAM RYANG WOO | Oh Youjeong | 2018, (59) | pp.1~24 | number of Cited : 1
    Abstract PDF
    This paper will look at the relationship and categorization of different VCs, from which we propose that looking at these issues through the lens of Cognitive Grammar, specifically that of Prototype categorization theory and Construction Grammar, can provide more adequate explanations. Previous studies have solely used ‘meaning’ as the criteria for categorizing VCs into: resultative, degree(state), evaluation, etc. However, it will be shown that this approach, which is based on classical categorization theory, can neither categorize all the different VCs clearly, nor can it provide precise standards for categorization of VCs. Based on Prototype categorization theory, we suggest that the prototype VC has the following three features: V is a transitive verb; V and C have high intentional inevitability; C indicates objective result. VCs that have these three features, such as ‘砸破, 敲碎’, are prototypes of VCs and they denote resultative meaning. As these are central members, all VCs are structured radically including degree(state), evaluation, etc. As for the VCs that denote aspectual meaning, such as ‘到, 住’, they become members of a new eco system made by prototypes of VCs based on Lakeoff(1987). Additionally, according to Construction Grammar, we assume that VC is a construction, and explain that different VC constructions form a ‘meaning chain’, and this can give an appropriate account for the polysemy of VC constructions.
  • 2.

    Semanteme and Syntax Analysis of ‘chayidian mei + VP’

    LIN LANYING | 2018, (59) | pp.25~52 | number of Cited : 0
    Abstract PDF
    This paper aims to demonstrate the ambiguity of modern Chinese expression, ‘chayidian(mei) + VP’. We focus on the semantics of ‘chayidian mei +VP’ to objectively explain the prediction possibility and manipulation probability to determine the truth-value of proposition from the perspective of speaker based on previous expectation study. From the angle of syntax of the structure, this paper divides ‘chayidian mei+VP’ into two different types. ‘chayidian + mei1 + VP’ is one of them, the other one is ‘chayidian mei2 + VP’. In our paper ‘mei2’ is not considered as a pure redundant marker of negation, we think it is a vital discourse maker which plays an important role in grammatical function.
  • 3.

    A Study on Effects on the Ancient Prose Movement in the Northern Song Dynasty of SongchuSanxiansheng(宋初三先生): Focused on Ouyangxiu(歐陽修) and Shijie(石介)’s Companionship

    Leeseungshin | 2018, (59) | pp.53~72 | number of Cited : 1
    Abstract PDF
    Ouyangxiu and Shijie are important politicians, Confucians and writers in Northern Song Dynasty. They are good friends and colleagues. Their literature thought is a part of new movement of the Culture Revolution of poem and prose. Ouyangxiu advocated as representative at that time. In the process Sunfu, Huyuan, Shijie called Songchusanxiansheng are highly influencial figures. Especially Ouyangxiu and Shijie’s companionship is more important. They share thoughts of advancing Confucianism, influencing the Writing style, encouraging people. But they have different opinions in writing style and thoughts. Xikunti, Buddhism and Taoism was violently antagonized by Shijie, but Ouyangxiu has a moderate opposition on them. Ouyangxiu accepted a rhetorical device of Xikunti.
  • 4.

    A Study on Theme of Buddhism in the Stories of Gwaneum in Korea and China

    OonJin Han | 2018, (59) | pp.73~98 | number of Cited : 1
    Abstract PDF
    Regarding the stories of Avalokitasvara(Guanyin, Gwaneum), which is evenly distributed in various areas of the Buddhist region, there are Malangfu of China and Bodukgaksi of Korea. These two stories have one thing in common: they save the world with beauty. However, studies comparing the two stories are very rare, and this paper is presumed in the first attempt. A separate research of the two stories is also rare, so it is worthy to study. This thesis considered the stories as a theme of Buddhism, ‘以色設緣’. First, it is considered as a Buddhist Legendary Novels(ChuanQi) of by the Malangfu and Bodukgaksi in form. Second, the theme of ‘以色設緣’ is based on the Buddhist scriptures and has regional characteristics in contents. The beauty has attraction and accessibility to achieve its goal of preaching dependent origination(pratityasamutpāda, 緣起). Third, later Bodukgaksi is combined with Malangfu and it has to be complemented by the excavation of materials. I also cautiously raise the opinion that the bride of Bodukgaksi is the wife of Boduk, which is also expected to be complemented by follow-up studies. The stories of Avalokitasvara(Guanyin, Gwaneum) continue throughout the region, because they have the same cultural theme. This thesis demonstrated it with Buddhist theme of ‘以色設緣’. It also revealed the origin and influence of Malanfu, Bodukgaksi, and ‘以色設緣’, and deepened the study on the development of the epic story. In addition, I hope this paper call the public’s attention and reproduce the stories of Avalokitasvara(Guanyin, Gwaneum) as a cultural code.
  • 5.

    A Study on the Ming and Qing Fiction Prohibition and Destruction Policy

    오학충 | EUNSANG CHO | 2018, (59) | pp.99~122 | number of Cited : 1
    Abstract PDF
    Chinese fictions were influenced by political, economic, and cultural factors at the time of the Ming(明) and Qing(淸) Dynasties. Many of these fictions were prohibited by the government. Banning fictions was a means by which the Ming and Qing dynasties implemented cultural governance while the Qing government took it into extremes. We intend to base on previous research results and try to make a more comprehensive inspection on the policy of banning fictions in Ming and Qing dynasties. Generally speaking, the Qing government took an extreme approach, while the Ming government adopted a relatively lenient approach in banning fictions. The Ming and Qing fiction prohibition and destruction policy undoubtedly influenced the creation and publication of fictions, At a stage, Some fiction works even disappeared from China. However, for some types of fictions, the stricter the control, the more popular they become, the more ban the more popular. The banning of fictions by the Ming and Qing dynasties could result in two different outcomes: On one hand, the policy did actually play a role in banning fiction works. On the other hand, such policy also played a role in stimulating sales. The implementation and effectiveness of the policy of banning fictions by the Ming and Qing dynasties were closely related to the personal preferences of readers, booksellers, local governing officials and rulers.
  • 6.

    The Remembrance Writing of Family in Cai Shuping’s “Ping Ying Ci”

    kim seon | 김영철 | 2018, (59) | pp.123~138 | number of Cited : 0
    Abstract PDF
    Cai Shuping, a contemporary woman, expressed regret over her father’s injustice victim during the Great Leap Forward Movement in ≪Ping Ying Ci≫, revealing the resentment and pain that his father’s body could not be find. She was implicated in her father’s affairs, and her chances of being admitted to college were also deprived of the sadness and pain she could not continue her studies. Cai Shuping had to live with the label of “guilty family”, only separated from his hometown mother, displaced to Xinjiang, spent tragic seventeen years in “family team”(JiaShuDui). Cai Shuping personally visited again the place where she used to live, facing the pain, revealing the hard-edged family history, highlighting erosive scars and wandering mind. She illustrated the tragedy and regret for the timelessness due to political turmoil in Ci Poetry.
  • 7.

    A Study on the Narrative Strategy and Thematic Consciousness of Shi Tuo’s Malan

    김다정 | 2018, (59) | pp.139~162 | number of Cited : 0
    Abstract PDF
    This paper explores the narrative strategy and the thematic consciousness of Shi Tuo’s novel Malan. Malan is Shi Tuo’s first full-length novel. In this novel, one can find thematic consciousness that consistently penetrates other works by Shi Tuo. In his novels, one can discover elements of social criticism, but it is evident that he was more captivated by the fate of man in this work. Shi Tuo described not heroes, but ordinary people; and he was critical of humans’ weaknesses at the same time showed a deep compassion for them Malan describes the growth and failure of three men and women and demonstrates that the fate of an individual cannot be separated from the circumstances of the time they were living. No matter how hard humans struggle, they are not free from their fates nor from the society to which they belong. Nevertheless, humans do not blindly accept nor despair at their fates, but rather have the nobility to fight their fates. Deeply-entrenched futility and pessimism are distinctive of Shi Tuo’s work. However, Malan demonstrates a sense of optimism that is usually lacking in his other works. This work depicts a generation that has lost its values, and a man who has lost his ideals and wanders helplessly. Furthermore, the novel portrays Shi Tuo’s deep insight into life and a sense of futility, which have transcended time and still are meaningful to the present.
  • 8.

    Cultural Opportunity Structure in China’s Reform and Opening Period: Focusing on Wei Jingsheng(魏京生)’s ≪Tansuo(探索)≫ and Baihua(白樺)’s <Bitter Love(苦戀)>

    Kim Dokyung | 2018, (59) | pp.163~192 | number of Cited : 2
    Abstract PDF
    During China’s reform and opening period(the late 1970s and early 1980s), there was “cultural change”, but also “ideological control”. How could “change” and “control” coexist in the same time? Faced with this contradictory situation, this paper elaborates how Wei Jingsheng(魏京生) could publish ≪Tansuo(探索)≫, the most radical magazine in the late 1970’s and how the campaign of criticizing the <Bitter Love(苦戀)>, a scenario written by Baihua(白樺), could emerge into the Chinese Communist Party in 1981. This paper argues that the “opportunity structure” has played a major role in the emergence of the radical publication and the development of the ideological campaign. Wei Jingsheng was able to publish ≪Tansuo≫ because there was a competition between “whateverists(凡是派)” and “Practitioners(實踐派)” in the Chinese Communist Party, and a group of senior military figure was able to propel the campaign of criticizing <Bitter Love> because there was a conflict “conservatives” and “reformists” in the Chinese Communist Party. Both took advantage of “opportunity structure” in order to make a political voice and to strengthen their position.
  • 9.

    Shanghai’s ZhongXi Church Academy and the Meaning of ‘Equal importance between China and the West’

    YoungSoon Park | 2018, (59) | pp.193~224 | number of Cited : 3
    Abstract PDF
    In China, the cultural exchange of Chinese-Western cultures was generally initiated by missionaries and so called ‘Western learning spreading to the East’ was also started with spreading of Western study by them. The missionaries of the Society of Jesus such as Matteo Ricci in the end of Ming Dynasty and Ferdinand Verbiest spread Western study, propagated Christianity, and accepted Chinese culture through education and media, further the Chinese culture was introduced to the West, and thus Chinese-Western culture exchanges began. However, Chinese-Western culture exchanges were cut off about 100 years because of prohibition of missionary work from the end of KangXi Dynasty, JiaQing Dynasty, Daoguang Dynasty through to before the Opium War. Then, after the Opium War, the missionaries who had come to China along with the Western Powers by the unequal treaty got to take the chance for missionary and educational operation, and so emerged the Church Academy. And, at the time China was in urgent need of new persons fluent in foreign languages and good at Western study and the missionaries and Church Academy became capable to meet those needs and extended their missionary work. In the view of development of Church Academy in China, Anglo-Chinese College should be one of typical Church Academy characterized Attaching Equal Importance to Western Study and Chinese Study which gave teaching of Western knowledge required the then in China and Chinese study as well that was the original study in China. This article is intended to survey how the ‘Equal importance between China and the West’ was actually run by Anglo-Chinese College and what it meant in culture. For this, first, we would like to take a look at emergence of Church Academy and its characteristics by period in details and, second, analyze the ‘Equal importance between China and the West’ in terms of features. Finally, we would like to discuss if the ‘Equal importance between China and the West’ was implemented effectively from the point of view of each Chinese study and Western study, to learn some aspects of coexistence of Chinese study and Western study in the period of movement of Western study to the East.
  • 10.

    Changing Paradigm in China Education and Its Characteristics

    Kim Dug-Sam | 2018, (59) | pp.225~250 | number of Cited : 0
    Abstract PDF
    In this paper, China’s educational system has gone through three big changes in a long time of history. What changed was not just an education. Society and education went through shifts responding to each other. Educational change from confucius’s idea induced change of education paradigm and this change influenced not only education, but also external direction of education like politics, economy, and society. I assumed three historical paradigmatic shifts in educational system in China which had big influences on the foundation of Chinese education, such as the introduction of Confucian Thoughts, the introduction of Civil Examination System in Sui Dynasty, and lastly the introduction of western educational system in the late Qing Dynasty. The biggest and recent shift among the changes was educational paradigm shift caused by transfer of Western education. It was also one of the many changes China had been forced to confront unvoluntarily. It was done for many other complicated factors such as the greed of western imperialistic countries, spreading of Christianity and missionary education, domestic resistance against long feudal reigning of Qing Dynasty, and lastly the intellect’s eagerness for new knowledge and new ways of thinking. In this paper, I explained the changes and characteristics of the educational paradigm based on past research. The China’s educational paradigm has several features. In the text, examined five characteristics of the educational paradigm. Educational Paradigm shifts occurred along with the changes in society. The educational paradigm shifts as society’s demands and the role of traditional education differ. Changes and characteristics in the educational paradigm also apply to modern education.
  • 11.

    Translation and Annotation of Fascicle Three of Inscriptions from the Yin Ruins(≪殷虛文字丙編≫) 005-011

    Kim, Hyeok | 2018, (59) | pp.251~270 | number of Cited : 0
    Abstract PDF
    In this thesis, by witnessing and examining real objects, 005-011 of Fascicle Three of Inscriptions from the Yin Ruins(≪殷虛文字丙編≫), with the Binzubuci(賓組卜辭) of YH127 in Yin Ruins, are arranged as completely as possible for the use of scholars to study and review. Fascicle Three(≪丙編≫)005 is that the Zhi(旨) from the west can expect the king’s work without worries. Fascicle Three(≪丙編≫)006 on the back of the Fascicle Three(≪丙編≫)005 indicates that the king had predicted the victory of the war by seeing a divinatory sign, so Zhi(旨) would have been involved in a war in the west. Fascicle Three(≪丙編≫)007 is a ritual in which people use Qiang(羌) as a sacrifice, whether to beat them with a club or cut their throats by catching them on a specific day. The method of killing the sacrifice at the time was also an important decision from Fascicle Three(≪丙編≫)007. Fascicle Three(≪丙編≫)008 is the prediction of whether Shang(商) dynasty long farming will turn out to be a good harvest. On the back of the Fascicle Three(≪丙編≫)009, the king saw a sign and concluded that the result would be a good harvest. Ten was the prediction of whether or not the farming in the 亞 region would perform a good harvest.
  • 12.

    A Translation and Annotation of Li bai’s <Written in the Gao Shou pavilion at a banquet with various wise men while putting Wu Youcheng, the Minister of War, on a pedestal> and <Written while seeing off Lin Shangren go to Heng Mountain in Jiangxia>

    Deuk-Chang Cho | cho sung chun | 2018, (59) | pp.271~286 | number of Cited : 0
    Abstract PDF
    This paper translates and explains the two proses of Li Bai(李白). The name of the first prose is [Written in the Gao Shou pavilion(姑熟亭) at a banquet with various wise men while putting Wu Youcheng(武幼成), the Minister of War, on a pedestal]. This prose is a preface written by Li Bai while hanging around in the Gao Shou pavilion with Wu Youcheng. This prose can be divided into three paragraphs. The first paragraph describes the geography of the Gao Shou pavilion, the shape of the city and the circumstances of its construction, and then describes the political achievements of Li Minghua. The second paragraph describes the naming process of the Gao Shou pavilion. The third paragraph compares the life attitudes between ‘people with high talent and virtue’ and ‘people with low talent and virtue’, then glorifies Wu Youcheng’s literary talents and encourages the writers to build good work. The name of the second prose is [Written while seeing off Lin Gong(林公) go to Heng Mountain in Jiangxia]. This prose is a preface to the acquaintance who travels a long way. This prose can be divided into four paragraphs. The first paragraph is a praise of Lin Gong, who is not only familiar with Buddha Dharma because of his outstanding spirit of mountaineering, but also because he writes outstanding sentences. The second paragraph describes that Lin Gong resided in Heng Mountain and how he tried to practice asceticism wholeheartedly. The third paragraph describes Lin Gong departure from the mundane world and its attempt in serving as well as the previous eminent monks. The fourth paragraph depicts a scene where several people gathered on the river, wrote a poetry and presented it to Lin Gong.