2014, Vol., No.35

On the basis of previous research, this paper divided “Ba” construction into 13 subcategories according to strict logic programs, which are having verbs or not, verbs being idioms or not, having several verbs or not, a single verb having no additional ingredients in front of and behind itself or not, and so on.The 13 subcategories are无动式、熟语式、复谓式、唯动式、状动式、动得式、动结式、动趋式、动副式、动介式、动宾式、动量式、动体式. As for naming the 13 subcategories, this paper haven’t adopted using Arabic numerals like 1, 2, 3 as Beijing Language Institute Sentence Type Research Group (1989) and Lv Wenhua (1994)did, and formula “v p = v r” as Cui Xiliang (1995) did, and codes like Ⅰa、Ⅰb as Xiao Xiqiang etc. (2009) did. We mainly followed Fan Xiao (2001). The 13 categories of “Ba” construction are fewer than Lv Wenhua (1994), more than Beijing Language Institute Sentence Type Research Group (1989), Cui Xiliang (1995), Fan Xiao(2001), Xiao Xiqiang etc.(2009). 9 out of the 13 categories have the same names as Fan Xiao (2001). Except adding 无动式、熟语式、复谓式,we changed Fan Xiao(2001)‘光杆动词把字句’（bare-verb “Ba” construction）into ‘唯动式把字句’（one-verb-predicate “Ba” construction ）to make the name cleaner and be consistent with the others on the syllable to achieve a consistent effect. The references of “Ba” construction naming by Arabic numerals or Roman alphabet are difficult to memory, and by a formula are not simple enough. The best choice of naming “Ba” construction is using a Chinese phrase, which can have a brief form,and a clear reference.We would like to make such a classification and naming, mainly for the convenience of analysis of corpora and reading and writing. Our classification follows the strict logical principles, and the standards are very clear. According to our steps, any “Ba” construction appearing in a corpus can be easily classified into a proper subcategory.

Research On the Current Deconstruction Phenomenon of Chinese Words Meaning

魏慧萍 | 2014, (35) | pp.151~171 | number of Cited : 0

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A relevant comparative study: The frequently-used words in the language of Chinese modern poetry

张庆艳 | 2014, (35) | pp.173~193 | number of Cited : 1

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A study of Love on The Xi-qu of yue-fu folk song in the South dynasties

Kim, Hyun-Ju , 김은진 | 2014, (35) | pp.197~216 | number of Cited : 1

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Landscape poetry, daffodils, Symbols in poetry of daffodils, the expression of flower, Sense of beauty, Ancient Chinese poetry

Bae Daniel | 2014, (35) | pp.217~241 | number of Cited : 0

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Study of the origin and succesion of old Yuefu poetry <Wuxiqu> and <Wuyeti>

Suh, Yong-Jun | 2014, (35) | pp.243~271 | number of Cited : 1

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Old yuefu poetry “Wuyeti” is a ballad of the feminine sensibility, which combined the eventual emotion of a woman who was abandoned by sweetheart and the the atmosphere of the southern provinces in old China. The sadness of abandoned woman was such a familiar feeling in the field of classic Chinese poetry. It could have been found frequently and very much in the literary forms from the beginning of the Chinese poetic history. There were many crows in old China, especially southern provinces. People could always see crows and hear the sound in town and country. Frequent appearance of crow in the folk ballad of southern provinces was natural. People had got various feelings day and night from the cry of crows of the real world or of the lyric songs. The title of Old yuefu poetry “Crow cried at night” meant every important things of the poetry. It explained the tragic lonesomeness of the heroine who couldn’t fall asleeping at night until dawn, hearing cry of crows that were belived to share the sad emotion of abandonment. “Wuyeti” was a weak and passive appeal of complain, could be heard everywhere in old china from every common ladies. It’s emotion was based on feeling that was shared by public members of common provinces. so the myth of crows that would usher in good news and accomplish wish for the noble class who suffered from some unfair events. Common yuefu poetry did not need that legendary origin. Jianwendi, the emperor of liang dynasty had the poetic ability, he divined two yuefu poems-“Wuyet-Crow crying nighti” and “Wuyexi-Crow sleeping Night” from old yuefu poetry “Wuyeti”. He composed many poems and defined the difference of two. “Crow crying night” was tragic mood like old “Wuyeti”. “Crow sleeping night” was lyrical romance of love adventure of southern province folk guys including noble ones. The standard of Jianwendi had been accepted by other poets of classic chinese world for long period.

The Yin-yang Viewpoint from the Perspective of Gender in Chinese Traditional Culture

成红舞 | 2014, (35) | pp.275~291 | number of Cited : 0

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Depth in LifeㆍNarrative InnovationㆍExploration of Humanity - Review Jiangsu Novels in 2013

张光芒 | 2014, (35) | pp.293~310 | number of Cited : 0

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As an important literary province across China, Jiangsu novels in recent years have made rapid development. Not only the number of works is very large, and high-quality works are also increasing. 2013 is the harvest year of Jiangsu novels. In this year, Jiangsu writers published nearly one hundred novels. Overall, whether they choose to take on the theme of the story, or digging in bold ideological theme, whether in the form of innovative structure, or a breakthrough in terms of characterization, have a distinctive performance. Throughout Jiangsu novel creation in 2013, we find them in the selection layout, almost formed from anc ient times to the present one, from the historical continuity of the subject matter to the realsystem, clearly showing broad and lofty conception of Jiangsu writers’ horizon. We are excited that Jiangsu novels’ narrative passion for contemporary life and the spirit of exploration is quite prominent. While some works focus on the rediscovery of history, more works comprehensive in-depth contemporary life, or in the intertwined aesthetic space and time between the history and reality, to write the changing times and complex landscape of contemporary culture. From the novel types of view, marriage fiction, urban fiction, local novels, officialdom novels, youth writing, children’s literature, and even popular literature, fiction network, etc., are very well developed, clearly showing a high degree of enthusiasm and a strong aesthetic ideas of Jiangsu Writers’ creativity. Jiangsu novel also exhibit a unique aesthetic qualities. They are good at using the profound implication of imagery or imagery group to form the story of the process, but also more inclined to condense some life experience to expand the complex relationship between the characters. Thus, many of the works are difficult to be analyzed from the ordinary type of framework. Many works have already overrun certain stylistic boundaries and type of mode, and different from the general realism, or romanticism, or other writing methods, but showed a spirit of individualism, in order to achieve a strong combination of aesthetics and exploration of human nature.

A study of ecological ethics described in Taiwan highland Aboriginal Literature

LEE SHUCHUAN | 2014, (35) | pp.311~333 | number of Cited : 0

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A Study of 'Orphan of Asia' by Wu Zhuoliu as a representation of memory, trauma and the colonial experience

Jiyeon Han | 2014, (35) | pp.335~351 | number of Cited : 0

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The Study about Lu Xun’s Metrical Poems

王彤伟 | 2014, (35) | pp.353~363 | number of Cited : 0

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A Study on Types and Cases of Korean Musical Theater Advanced into China

박현주 , Daegeun Lim | 2014, (35) | pp.367~393 | number of Cited : 5

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Leisure Life of Middle Class in China

김옥 | 2014, (35) | pp.393~412 | number of Cited : 1

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The Origin of Ming Tang and the Meaning in Feng Shui

김혜정 | 2014, (35) | pp.413~442 | number of Cited : 0

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Ming Tang was originally the place for emperors in ancient China to perform state affairs and various memorial services. It was developed under strict standards reflecting tradition. It was not only a site praying for prosperity and perpetuation of country and descendants, but also a place for an emperor to reside at, allocating the year’s state affairs to feudal lords. In the background of creation of Ming Tang, there was a purpose to practice efficient politics by harmonizing the year’s energy of Yin Yang and the seasonal divisions, and by looking into geological characteristics. In Chinese classic literatures, Ming Tang is recorded deeply related to Chinese Shu Shu(術數), and then, it is Feng Shui which makes up for classic field of Chinese Shu Su. The records on Ming Tang are shown without exception in literatures representative of Feng Shui. In Feng Shui, Ming Tang, in connection with Qi, Yin Yang, mountain and water, water flow, earth color and flow of Qi, is regarded as an important criterion to judge which is an auspicious site. While Ming Tang was recorded as a constituent of auspicious site in Feng Shui literatures, it was regarded as auspicious site itself beyond a constituent of auspicious site in Chronicle Record of the Chosen Dynasty. At first, those who made use of Ming Tang were limited only to emperors, but it got to mean a constituent of auspicious site through widening recognition of Feng Shui, and it got generally used by people of every class. By the way, geological application of nature, succession of tradition, a certain rule and condition and so on are still kept up in common, but as time goes by, they are getting more minutely divided. The purpose of Ming Tang has always been for future prosperity, regardless of when it meant the essential place for state affairs, a constituent of auspicious site or the auspicious site itself.

The Conflict and Compromise of Confucianism and Buddhism: Korea’s and Taiwan’s Chinese Buddhism in Intercultural Communication

Park, Young-Hwan | 2014, (35) | pp.443~472 | number of Cited : 0

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I have been thinking of the problem of Korea and Taiwan’s cultural difference ever since I studied abroad in Taiwan for the first time more than 20 years ago. Specific for, how did Taiwan’s Buddhism become flourishing? What’s the difference between Korean society’s and Taiwan society’s Confucian values? Is it connected with Korean society’s exclusiveness and Taiwan society’s inclusiveness? These small macro-problems recurred to me from time to time. And I have tried to discuss on the problems I have been thinking about on the base of these factual situations in these two years. My shallow opinion of The Charm and Influence Enacted by Buddhism in Contemporary Society of Taiwan: Together With Its Similarities and differences with Korean Buddhism had been delivered at the International Symposium of the Religious Retrospect and Prospect at the One Hundred Anniversary of the Founding of ROC which was hosted by Taiwan Association for Religious Studies and held in Academia Sinica on May 14th, 2011. And also in August, 2012 I delivered the Religious thoughts of Confucianism, Buddhism and Daoism and Taiwan Society at the 32nd International Symposium on Chinese Studies that hosted by Korean Association of Chinese Studies and held at Yonsei University in Korea. The reason of the big differences between Taiwan’s and Korea’s Chinese Buddhism has been further discussed on the base of existing studies in this essay. This is a very interesting and important subject. The textual research has been made from four aspects which include the analysis of Taiwan Buddhism and Korean Buddhism’s developing process from the view point of Confucianism and Buddhism’s conflict and compromise, what actually are the reason of Taiwan Chinese Buddhism’s prosperity, and the research of Chinese Buddhism’s developing process in Korea. Firstly, the different religious values between Korean scholar-officials and Ming dynasty’s officials is analyzed through the 16th century’s cultural records of Fujian Min district which is one root of Taiwan’s culture in order to realize that Ming dynasty’s officials held inclusive religious value that is a mélange of Confucianism, Buddhism and Daoism; but Korean officials held exclusive religious values that is the overwhelming Confucianism and the attack on heresies. Secondly, the value that Confucianism occupies the central position and Buddhism plays subsidiary role was still kept on the base of the combination of Confucianism, Buddhism and Daoism in Taiwan district during the late Ming and early Qing periods; However, in Korean Dynasty not only the value of Neo-Confucianism was kept from the beginning to the end, but also the views that were different from Neo-Confucianism were always intolerant. Thirdly, the consciousness of rebelling against tradition was appeared in Taiwan’s Buddhist circle during the period of Japanese occupation which not only made firm position for women’s independence, but also raised Buddhism’s position and narrowed down the distance between Confucian scholars and monks; During this period although the modern trend of establishing new educational institutions was appeared in Korean Buddhist circle, Korean Buddhism was essentially dependent on Japanese Buddhism as to seek Korean Buddhism’s revival and development. As this dependence became stronger and stronger, the opposition and dispute between anti-national Japanolatry “Educational Institute”’s mainstream power and “General Affairs Office”’s nonofficeholding power which emphasized nationality and independence was appeared. Finally, owing to Taiwan culture and scholar thought’s pluralism, extremely conservative values and traditions of Neo-Confucianism weaker and weaker gradually so as to make room for the contemporary development of Taiwan’s modern Buddhism. But in Korea, the centralized Buddhist system and thought that started from the Joseon dynasty and based on Confucianism’s great unity ideology had been continued and caused the phenomenon which was unfavorable for Buddhist development. In light of this, this kind of centralized system has comparatively many negative factors to affect Korean Buddhism’s overall development and is not fit for the contemporary pluralistic age. As for pluralism and centralization, this is not only a very interesting phenomenon, but also the biggest advantage to Taiwan society and the biggest shortage to Korean society.

An Analysis of the history behind Chinese mythology from the Perspective of Totemism

付希亮 , Changwon Choi | 2014, (35) | pp.473~487 | number of Cited : 0

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KJCKorea
Journal Central

The Journal of Study on Language and Culture of Korea and China 2023 KCI Impact Factor : 0.38

2014, Vol., No.35