2015, Vol.30, No.1

Matter of practical use of adding Korean endings to classical Chinese phrases in Korean Chinese Classic Translation and Marking - focused on ‘~handae(한대)’ and ‘~(i)aneul(이어늘)’

Gyupil Lee | 2015, 30(1) | pp.7~38 | number of Cited : 6

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The Controversial Cases of Hyunt’o(懸吐) in Interpreting Chinese Classic Texts and Commentaries of Collected Commentaries on the Four Books

Sang-Who Shin | 2015, 30(1) | pp.39~63 | number of Cited : 1

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Research on the present state of application in Chinese philology(漢語文字學) reflected in teaching material - In terms of high school chinese character text book

hanyounsuk | 2015, 30(1) | pp.65~99 | number of Cited : 2

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　In high school chinese character text book, there are a lot of statements regarding Chinese philology[漢語文字學] and its practical use of teaching and learning methods. Below are the practical use of Chinese philology[漢語文字學] reflected in teaching material. 　First, it is a teaching and learning method that is linking[系聯] the chinese characters that share the same phonetic part[聲符]. For instance, one can teach and learn the chinese meaning-sound connected letter lak(格), lak(洛), lak(network : 絡) together as they have each(各 : gak) as their phonetic part[聲符]. This makes it easier to learn chinese character’s shape[形] and sound[音]. 　Second, it is a teaching and learning method that is linking[系聯] the chinese characters that have many different meanings. This is common chinese character[漢字], chinese character language[漢字語] teaching and learning method that is often seen in chinese character text book. For example, the meaning of ‘stopper[塞 : sek]’ can be changed regarding its usage; old man’s horse[塞翁之馬. frontier : 塞(se)], fortress[要塞. fortress : 塞(se)], cutting off the root[拔本塞源. stop : 塞(sek)]. 　Third, one can teach and learn by analysing the structure of chinese character or combining its part[部件]. For instance, learner can analogize the meaning of ‘palm’ by analysing the structure of palm[掌 : jang] in to ‘hand[手 : soo. indicating the meaning] + yet[尙 : sang. indicating the sound]’. In other way, one can learn chinese character intestinal[腸 : jang], poplar[楊 : yang], smooth[暢 : chang], soup[湯 : tang] by presenting part[部件] shine[昜 : yang] and combining it with ‘moon[月], tree[木], open[申], water[水]’. 　Fourth, it is a teaching and learning method that is linking[系聯] the chinese characters that have the same radical. For example, one can teach and learn kang(鋼), kuang(鑛), swue(鎖), chong(銃) together as they have the same radical. This has an advantage in learning chinese character’s meaning[義] and shape[形]. 　Fifth, it is a teaching and learning method that is linking[系聯] the chinese characters that have similar shape or meaning. For instance, one can teach and learn ‘ahm[(險), kum(檢)’ together as they have similar shape and ‘year[年 : nyun], year[歲 : se]’ together as they have same meaning. This has an advantage in learning chinese character’s shape[形] and meaning[義]. 　Presenting the meaning of chinese character can be inadequate in translating a sentence. The meaning of 薄(bak) in 薄集(bakjyb) is presented as ‘gather’, however ‘concentrated’ is the precise meaning. 都(do) is presented as ‘beautiful’ in ‘我國本聖人之都(agukbonsengynjido)’, however ‘country’ is the correct meaning. ‘襲(syeb)’ is presented as ‘descend’ in 世襲(sesyeb), however ‘inherit’ is the correct meaning.

A study on the poetic world of Heobaekjeong Hong Gwui-dal - Focused on the poetry representing Heobaekmi

park jong soon | 2015, 30(1) | pp.101~127 | number of Cited : 1

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A Study on 16th century Literary Men’s Poems Reminiscing about the Baekje Dynasty

DongJae Lee | 2015, 30(1) | pp.129~161 | number of Cited : 3

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　This study purposed to examine the current state, contents, and literary characteristics of poems reminiscing about the Baekje Dynasty written by literary men in the 16th century and ultimately to broaden our understanding of poems reminiscing the Baekje. 　Poems reminiscing about the Baekje Dynasty refer to poems composed on the theme of remains, people, events, and history related to Baekje by those who visited the remains of the Baekje Dynasty including Buyeo, the last capital of Baekje. 　There are 44 extant poems reminiscing about the Baekje Dynasty written by 14 literary men in the 16th century including So Se‐yang(蘇世讓). The contents of the poems are mostly about the vanity of history, and a few literary men such as Hwang Jun‐ryang wrote poems satirizing the realities in those days but the number is small. The reasons are as follows. 　First, different from that in the 15th century, 16th‐century Joseon was already rooted deeply into the Neo‐Confucian value, the national founding ideology of Joseon, in various aspects of the state including politics, economy, and society. However, there were a series of political incidents including Gimyosahwa(己卯士禍: massacre of Confucian scholars in 1519) resulting from continuous political conflicts between aristocrats monopolizing power and wealth and those anxious for new politics. As a result, literary men’s interest in history was generally diminished far lower than that in the past. 　Second, as Neo‐Confucianism was deepened and popularized in the 16th century, the Neo‐Confucian view of history soaked into literary men unknowingly. The king had to attend the learning session[經筵] everyday and discussed Confucian texts and history with the subjects. The main textbooks of the learning session were Liujing[六經: the Six Classics] and Jachitonggamgangmok(資治通鑑綱目) reorganized by Chu‐his. Jachitonggamgangmok is a book of Chinese history, not Korean, restructured from the Neo‐Confucian viewpoint based on existing Chinese history books. Therefore, literary men versed in Jachitonggamgangmok, namely, Chinese history but did not have keen interest in and deep knowledge of Korean history. 　Third, because there were not works for organizing Korean history in those days, the knowledge of Baekje history could not go beyond the records in Samguksagi, and people’s perception of Baekje history was negative. 　For these reasons, there were not many poets and poems revealing reminiscent emotions on Baekje history compared to those in the early period of the Joseon Dynasty, and most of written poems expressed the vanity of history irrelevant to the realities in those days. Only few literary men including Hwang Jun‐ryang exposed their sentiment of lamentation and admonition in their poems, which criticized King Euija and adored Seongchung from the viewpoint of ultimate governing ideology[至治主義].

A study on poetry friendship of Hwan-Hak-Dang Cho Yeo-sim

조희창 | 2015, 30(1) | pp.163~200 | number of Cited : 0

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　Cho Yeo-sim(曺汝諶), who was the great Confucian scholar and poet, with the pen name called Hwan-Hak-Dang was born in the year of 1518, when is in the 13th year of King Jung-Jong(the year of Moon-In), and was died in 1594 at the age of 77, when is in the 27th year of King Sun-Jo(the year of Gab-O). His writing style was Sang-Jung or Sung-Jun and his pen name was titled for him self. He is atypical schol arlikea crane. Having made friends with them as a poetical friend and kept the classical scholar mind and lived righteously, while having lived in the same age as Song Sun, Lim Uk-ryung and others in the Honam world of poetry, he was not highlighted yet to the world. Do-Il Oh with the pen name of Soe Pa, who wrote ‘Haeng Jang’, commented “Nobody in the recent ages can be beyond his rhythm transparent and integral and color bright and shiny.” It is regrettable there is no information on the literature or valuable material although every poet in Hwan-Hak-Jung, which is a pavilion, admired his prominence and he was called a legend as a traditional scholar like a crane. 　In the meantime, it turned out many of his literary work were burned down together with many other historic literatures of his ancestors. It is fortunate to be able to disclose his excellent reputation to the world since some frames of Hwan-Hak-Jung and scattered posthumous writings collected by his descendants were recreated as a posthumous work named ‘Hwan-Hak-Dang’ and some parts of his work were described in the materials from Lim Uk-ryung, So Se-yang, Ko Kyung-myung, Ki Dae-seung and Jung Chul, and also some other parts of his work remained in the Confucian called Chang Pyung. 　Cho Yeo-sim made substantial communications with Song Sun[俛仰亭], Ko Kyung-myung[霽峰], Ki Dae-seung[高峯], Jung Chul[ Jung[松江] in the center of Hwan Hak Jung and made a special friendship with Cho Yeo-choong[KwanSu-Jung, elder cousin] and his younger cousin, So Se-yang [陽谷] loved his work with a special interest. He also made a special relationship with Lim Uk-ryung[石川] from ‘Sik-Young-Jung’ located nearby and digested his though and literature. That is why Cho Yeo-sim’s poetical style is similar to that of poet Suk Chun(Nyun Man), who granted as many as about 20 poetry to Cho. Some original poetry including ‘Won Woon’ poetry in his anthology named ‘Hwan Hak Dang’ posthumous work and some other additional poetry were used in this analysis work. 　In addition, the impact of his accomplishments on the education through Sam Bong Seo Sa(Hak Goo Dang) he established and the functions as a provincial private institute and its people were also examined. 　It is believed and expected that this study is the excellent chance to rethink of his world of literature works and the relationship among his social poets by reviewing Cho Yeo-sim, who remained as an outside poet in the Ho Nam province in the 16th Century

A Study on the Poetry by King Hyojong

Lee, hyun-jee | 2015, 30(1) | pp.201~229 | number of Cited : 4

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Artistic Characteristics of Yeongsuhap’s Poetry

김여주 | 2015, 30(1) | pp.231~271 | number of Cited : 3

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Study on Maesan Hong Jik-pil’s reverence of Confucian beliefs and creation of poetry and prose

Shin,Youngju | 2015, 30(1) | pp.273~306 | number of Cited : 7

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A Study on Oppose Efflorescence and Views of West in Hwaee-ron of Uiam Yu In-seok’s Poems

Song gi seop | 2015, 30(1) | pp.307~334 | number of Cited : 2

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　Japan objected to the opening to the Western powers influenced by the closed-door policy in Edo period, but entered into a treaty of peace and amity with the United States of America in 1854 and a treaty of amity and commerce with the same country 1858. Likewise, Joseon strongly resisted against the two invasion cases of Korea by a Western power: French campaign against Korea and United States expedition to Korea, but opened even to Japan under the Japan-Korea Treaty of 1876, influenced by the Un-Yang-Ho Accident happened in 1875. 　In this process of opening to Western countries, both Joseon and Japan showed the same position of opposing to the foreign countries, but after the opening, their position and awareness of opening and Western powers are clearly different. Joseon recognized the Western powers from the Hwayiron perspective: most of Confucian scholars formed a China-oriented culture and were negative on the opening to other countries. Accordingly, before the Un-Yang-Ho accident, there were two sects: military necessary sect and exchange sect and after the accident, there were extreme conservatives and reformatives. Among the two different forces, military necessity sect and extreme conservatives were much stronger. Unlike Joseon, Japan actively accepted western technologies and products in Meiji regime and resultingly could grow significantly in terms of economy. Based on the capital accumulated in this way, Japan could improve their military power. 　The representative scholar who had a Hwayiron perspective in recognizing the Western powers was Hwaseo Lee Hang-Ro, who was followed by Uiam Yu In-Seok. In this respect, this study aims to identify Uiam Yu In-Seok’s concern with opening and recognition of the Western powers and his belief to overcome such a phenomenon based on his poetry in order to infer then-social atmosphere. Specifically, the details are as follows: 　First, Uiam was too concerned with the phenomenon of opening. He refuted unfairness penetrated into our society by Western products, as shown in 「Geum-Wal-Yu-Sin-Su-Gu」and other 10 poems. 　Second, his awareness of the West is well revealed. He had a thick negative view on almanac, religion, and science of the Western society as shown in 「Yang-Ryeok-I-Su」 and other 9 poems. And these same contents are well summed up in his 「Cosmic Question and Answer」, which was very helpful for understanding his awareness of the Western countries with his poems. 　Like this, Uiam Yu In-Seok’s concern with the opening to the Western countries and Japan and awareness of Western societies are reflecting then-social atmosphere well.

A General Study on Soraksan Yusangi in Joseon dynasty

허남욱 | 2015, 30(1) | pp.335~364 | number of Cited : 5

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Characteristics and Historical Significance of Sallimgyeongje’s ‘Gugeup(first aid book)’

park sangyoung | 2015, 30(1) | pp.365~382 | number of Cited : 2

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Meaning of richness and peace in Confucianism

권정안 | 2015, 30(1) | pp.383~402 | number of Cited : 2

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A Research on the Aesthetic Education in the in Classical Chinese Vocabulary

Doohwan Shin | 2015, 30(1) | pp.403~431 | number of Cited : 2

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　This paper is research on the aesthetic education in the in classical Chinese vocabulary. A statement from our classical Chinese textbook vocabulary utilized in our native tongue, life of ease, but considering its aesthetic value is being emphasized without neglecting piers. 　Focusing on the benefits of classical Chinese systematically understanding the vocabulary and can educate so that you can enjoy aesthetically classical Chinese new studies sought. 　A statement of current classical Chinese curriculum is the note that is timeless. 　East Asian sinosphere is being utilized in classical Chinese with a mysterious and whimsical imagination and creativity in the vocabulary is overflowing with beautiful, marvelous zest of expletive vocabulary numerous enough to be able to count. 　One of the effects of aesthetic education industrialization of the vocabulary of classical Chinese dead and purify the language life, language, produce life of harmonious and furthermore to make that complete creativity education personalities important can be an excuse. 　The education of classical Chinese for the aesthetic education for classical Chinese and through the vocabulary of various types of Octopus words aesthetically with the ability to enjoy. 　Also, a good life and the wisdom of classical Chinese vocabulary to understand human nature and sound values and desirable. 　Traditional cultures understand and creatively develop the succession right sinosphere learn basic knowledge about the culture of Chinese character culture contributes to the enhancement of mutual understanding and exchanges within the attitude you want to have. 　This paper is a summary of the theoretical system of the education of a search statement in the vocabulary, based on statements that the goal for teaching aesthetic vocabulary, content, methods, evaluation, considering that education initiative is divided into four items will be done. Next classical Chinese for aesthetic education vocabulary expanding notion of discourse.

KJCKorea
Journal Central

Journal of Korean Classical Chinese Literature 2023 KCI Impact Factor : 0.39

2015, Vol.30, No.1