2017, Vol., No.58

Looking into the existing studies, WenXinDiaoLong has been studied in various fields including MunCheRon (文體論: thoughts of writing style), PungGyeokRon (風格論: thoughts of personality and dignity), JakGaRon (作家論: thoughts of writers), ideologies and etc. It has already formed its own study field big enough to be called YongHak (龍學: oriental learning about humanism). In philosophical and literary fields, JaeSeongRon and PungGyeokRon have been studied respectively. Especially, JaeSeongRon of Wei Dynasty and talented people recruiting policies of that era have been studied sporadically. However, there are few studies on the essence of JaeSeongRon dealt in WenXinDiaoLong. Therefore, the researcher tried to look into how JaeSeongRon had been realized in WenXinDiaoLong through what kinds of changes from the JaeSeongRon of Confucius and Mencius through the era of the Han and Wèijìn Dynasties to WenXinDiaoLong. Thus, the researcher studied what kind of relation JaeSeongRon had made with literature by looking into the change of cognition on JaeSeongRon setting the scope of this study with the JaeSeongRon dealt in Lùnhéng (論衡) written by Wángchōng, a GiHwa (氣化: energy forming) focused Yin-Yang philosopher of Han Dynasty and that in Báihǔtōng (白虎通) that may have integrated all the academic achievements of that society, and setting the study scope against this study with Rénwùzhì (人物志) written by Liúshào that was used to recruit the talented people in the era of the Wèijìn Dynasties. This study results indicate that Mencius in the time before the Qin Dynasty claimed the talent and nature were same as each other in terms of concept while the JaeSeongRon of the Han Dynasty was influenced by the ideology of GiHwa focused Yin-Yang and Five Elements in the Universe to value the individual person’s born characters and his own specialties. The JaeSeongRon in the era of the Wèijìn Dynasties was focusing more on the individual person’s political talent than his morality. These results show that the JaeSeongRon in the era of the Wèijìn Dynasties was focusing more on political talent so that it tended to become more individualized and materialized particularly than that of the former era. Under this social circumstance of that era, WenXinDiaoLong did not only value the born talent but also the origins and good models of every writing style, so that it helped the literature creation through education based learning. That is why the points focused and valued by Liúxié, Gŭwénjiā (古文家: the scholar group studying old literature) and Lǐxuéjiā (理學家: the scholar group studying principles) are all different from each other while their points are similar each other generally in terms of the thoughts of literature. That is, the group of Lǐxuéjiā claimed that the literature should agree with the writers’ moral characters focusing on their personalities and morality, so that they valued the writers’ education based personal training. Whereas, Liúxié focused more on the literature aspect and valued the writers’ born talent to claim that the born talent should be implemented by education based learning.

A Study on the Confucian Symbol of Orchids in the Pre-Qin Period

Kang, Young-Ju | 2017, (58) | pp.147~172 | number of Cited : 1

PDF

Zeng Gong’s Social Poems

吳憲必 | 2017, (58) | pp.173~193 | number of Cited : 0

PDF

Rethinking the Relationship between ‘Late Ming Literature’ and ‘Wang Xue’

AN CHANSOON | 2017, (58) | pp.195~213 | number of Cited : 1

PDF

A Study on Personalities of the Story of Water Margin ― Around Lu Junyi and Yan Qing

JEONJIN MOON | 2017, (58) | pp.215~236 | number of Cited : 0

PDF

The Representation and the Meaning of the Images in Guizhou Miao Albums in the Qing Dynasty

Sookyung Choi | 2017, (58) | pp.237~280 | number of Cited : 2

PDF

This paper is written to explore how the non-Han community was recreated and its meaning in the Miao Album which was popular in the late 18th century to the early 20th century in the southwestern Chinese region. The Miao Album was initially made for the Qing administration to directly govern and supervise the Guizhou and Yunnan region natives but later became a well-known reading genre. The Miao albums that are currently available have 100 different copies which are mostly manuscripts and consisted of pictures and writings. The non-Han communities have been independently classified and expressed in paintings in a previous research published by the Qing government but the Miao Albums are much more detailed and descriptive. The Qing government asserted that civilization and barbarism are not determined by race or region but culturally. However as seen in Miao Albums, the Miao men were portrayed as having dark skin tone as well as large eyes and excessive body exposure which are distinctively different from how the Han men were described. It is common to negatively distort the social other. This is also related to the China’s painting tradition. Whereas in most Miao Albums women were depicted as relatively more attractive than men. They have white skin, bright facial expressions and were also expressed as overpowering the men in production activity. But the Miao women were often depicted as having overwhelming sexual energy which definitely did not coincide with Chinese traditional gender norms. This is related to the traditional fantasy people had toward the Southern region of China. In the traditional category of exoticism of the South, women were described as hypersexual. The Qing Empire demanded that the non-Han people living in the frontiers be absolutely assimilated into the mainland. They asserted that they should leave behind their inferior and retrogress situation and be transitioned into civilized people like the Chinese. Nevertheless there are some clues and signs that depict that some ethnic groups had gone through a process of transculturation and not one-sided assimilation. These Miao Albums can in fact be a museum that collected and exhibited the non-Han in the Guizhou region. The museum of this tribe is made up of patterns in which the observers constitute the dominant group, but inside it is full of mutual clashes between symbols and values that can be interpreted variously. It also implies ‘hybridity’, which can lead to cracks in spite of the dominance of strong cabinet discourse.

The Focus and the Achievements of the Local Literature / Debate of the Spoken and Written Taiwanese in the 1930s Taiwan Literature Circle

崔末順 | 2017, (58) | pp.281~310 | number of Cited : 3

PDF

A Study on Job Satisfaction and Job Stress Factors of Chinese Employees: Focusing on LMX and Empowerment

Seo Moon Kyo , Choi Myeong Cheol | 2017, (58) | pp.311~337 | number of Cited : 1

PDF

Acceptance of Modern Western Education in China

lee kyung ja | 2017, (58) | pp.339~362 | number of Cited : 5

PDF

Modern times are an important time to observe changes in tradition and modern times. Especially in the field of education, the system and content of education are in a period of rapid change unlike the previous era in modern times. Among the changes of modern education in China, the acceptance of Western education in particular proceeded with acceptance of education thought and system of Western and Japanese. This study focuses on how China accepted Western education until 1905 when the old system was abolished, To that end, we approached from the following aspects. First, the acceptance process of the name of ‘education’ symbolizing modernity is examined. The meaning of education used by Mencius for the first time and Education have different meanings. In this paper it is examined how China accepted Western education in China by keeping track of what is used in the meaning of Education. Second, the process of accepting Western education into China was examined with three levels, mainly for Chinese and foreigners. In the early days of acceptance, In the case of Chinese, the Chinese people began to take education through exchanges and exchanges. In the case of foreigners, foreigners spread Western education to China as a part of preaching through missionaries. In the last stage, it was developed according to each situation. In the case of Chinese people, Western education is directly accepted beyond Japan. In the case of foreigners, professional education led China’s acceptance of Western education by affecting China Developed. Over 100 years since 1905, the traditional education system in China or the sprouting of the Chinese educational system is hard to find out. Education and the culture accompanying it over 1000 years have been extracted, and heterogeneous educational systems have been implanted there and maintained until now. This change of education is not only limited to education system but also to the ideology and culture that has maintained Chinese society for a long time, and it changes to customs and tradition to support it, and it is extended to self - denial including disconnection from tradition. That is why continuous research is needed.

A Study on L3(the third language) Acquisition Researches Conducted in Korea and China ― A Focus on the Current Conditions and Results of Researches

Tae Eun Kim | 2017, (58) | pp.363~394 | number of Cited : 2