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논문검색은 역시 페이퍼서치

국제중국학연구검색

Journal of International Chinese Studies


  • - 주제 : 어문학분야 > 중어중문학
  • - 성격 : 학술지
  • - 간기: 연간
  • - 국내 등재 : -
  • - 해외 등재 : -
  • - ISSN : 1229-4888
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 16권 0호 (2013)

談現行汗字的規範化 ―關于汗字的“古異今混”部件

장소격
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 3-23 ( 총 21 pages)
5,600
초록보기
현대 사회와 현ㄴ대 과학 기술 발전의 필요에 부응하기 위해 국제 표준화 기구는 세계 각 국의 주요 언어의 부호(간체자 번체자 포함) 및 부가 기호로 전 세계의 모든 언어를 하나의 코드로 만들었다. 중국 대륙과 대만, 일본과 한국 등의 국가 그리고 지역의 표준 한자를 한 국네데 모아 놓고, 추상자형이 서로 일치한 글자에 하나의 코드를 부여하여 <중 ·일·한통일한자코드표>(또는 CJK코드표라 한다.)를 편찬하였다. 각 국 혹은 지역의 자형 범위의 표준이 다르기 때문에 제공되는 문자 부호 자형은 완전히 같지 않다. 특히 중국 대륙과 대만 자형은 매우 뚜렷한 차이가 있고, 동일한 코드의 한국과 일본 문자 자형은 계통성과 법칙성이 결여되어있다. 본 논문은 중국 대륙과 대만 사이에 차이가 있는 자형을 표준으로 삼아 한자의 "고이금혼" 부분을 정리하였는데, 일본 ·한국의 동일한 코드 자형을 참고하여 자형의 변천 과정을 묘사하고 이러한 변천 과정의 원인을 분석하고 한자 발전 과정서 자형 변화의 가치와 제한을 평가하고 우세한 자형의 특징을 밝혀 현재의 한자자형의 표준화를 위해 참고하고자 한다. 중국 대륙과 대만 자형의 차이를 만든는 "고이금혼" 부분에는 月과 □, 舌과 □, □과 □, □과 □, 豊과 豊, 豊과 □, □과 日, □과 □, □과 □, □과 □(□), □과 靈, □과 □, □과林이 있다. 이러한 "고이금혼"부분에 대해서 중국 대륙은 전통 자형의 기초를 존중하는 의미에서 "문자"와 "뜻"이 서로 뒤섞이지 않고 오해를 불러일으키지 않는 전제아래 이러한 부분을 두 개를 하나로 합쳤다. 그리고 문자 부호 부수의 간명성과 체계성을 유지함으로써 단지"□"의 35개의 글자가 문자부호의 체계성을 파괴시켰을 뿐 일본 ·한국의 자형 그리고 중국 대륙의 자형은 대체적으로 비스하다. 그러나 소수를 제외하고 대만은 자형의 고의적인 분별작업을 진행하였는데 이러한 구분은 문자학의 글자 근원 연구에 큰 개우침과 의미가 있다. 그러나 정보화 시대의 분자로의 응용에는 실용적인 가치가 없고, 문자를 기억해야 될 부담만 늘었다.

漢語口語單音節副詞易位現象補說

류천
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 25-42 ( 총 18 pages)
5,300
초록보기
漢語單音節副詞的功能只有一個,卽在謂詞前面作狀語。陸儉明先生在``0年提出,漢語口語中單音節副詞會發生易位現象,因語用的需要被移至句末。本文運用問卷調査的方式嘗試通過量化分析對這一現象進行補充說明,指出漢語口語中可易位的單音節副詞除陸先生提到的七個以外,還有“先”、“也”、“再”、“可”等十幾個,但這些詞易位的可接受度幷不相同,詞語使用頻率、說話人性別、地域、個人語言習慣等因素對易位現象的影響値得重視。此外,本文還嘗試對易位句的語用特點作補充分析。

淺析關聯理論視角下的敎學口譯質量評고― 以韓文口譯資料爲例

김진아 , 요강
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 43-66 ( 총 24 pages)
5,900
초록보기
口譯質量的高低直接影響交際行爲的成功與失敗,特別是在口譯敎學工作中,口譯質量評고是一個非常重要的環節。但韓國흘今却未能建立一套較爲完整體系的口譯質量評고體系。大多數敎師憑借自己的主觀判斷評고譯者的口譯結果,沒有科學的理論依據。本文在關聯理論的視角下,重新詮釋了口譯的過程及譯者的作用,具體地分析了譯者對源語信息的理解程度和對目的語的表達程度,通過量化性的數據結果,證明譯者口譯水平的高低。

三言” “二拍”中的淸官形象硏究

함은선 ( Eun Sun Ham )
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 67-85 ( 총 19 pages)
5,400
초록보기
In the Chinese ancient literary works, there is an everpresent strong complex to model the figures of honest and upright officials. As a literary work that especially close to the social reality, “Sanyan” and “Erpai”, in exposing the corruption and darkness of the officialdom of the Ming Dynasty, also shaped a series of the figures of honest and upright officials to express the hatred of the people in the bottom society to the corrupted bureaucracy and their expecting for the honest and upright officials. On the basis of inheriting the honest and upright officials complex in the Chinese literary works, “Sanyan” and “Erpai” created the figures of the honest and upright officials in three ways: the first is to set up the moral and behavior standards for the honest and upright officials, the second is to model the typical images of the honest and upright officials, the third is to reveal the personal character flaws. In this way, “Sanyan” and “Erpai” has displayed many figures of honest and upright officials with rich personality.

福建壽寧縣下房村元宵會及傀儡戱《내娘傳》演出考

오수경 ( Soo Kyung Oh )
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 87-117 ( 총 31 pages)
6,600
초록보기
From the middle of ;0th century, chinese traditional culture faced a big disaster along with the ideology of socialism. They not only destroyed the material entity of the traditional folk culture, but also totally prohibited the local knowledge of all other different value with socialism, such as folk belief, custom and ritual, art and performances. Recently in ;`` century, China became very interested in the project of World Oral and Intangible Cultural Heritage of UNESCO and already established a list of Chinese Cultural Heritage. It almost seems for the local people to get a good chance to succeed the tradition and establish the local culture. The Yuanxiao Festival of Xiafang Village is a seasonal festival under the circumstance of agricultural village and lineage tradition of the last name Chen in clan society. This festival is a part of their everyday life culture, a folk culture based on their folk belief of Chen Jinggu. The festival is composed of the ritual carried by a monk of Lushan-jiao (閭山敎),a branch of Taoism and the puppet performance Nai``niang-zhuan performed by puppeteers. Nai``niang means ‘milk mom’ literally, but it indicates Chen Jinggu, a goddess of protecting everyday life, especially guarding children from their birth to their growing and everything. So the belief of Chen Jinggu is very popular in Fujian, because bearing and bringing up the children is the most important thing in the clan society. They succeeded the knowledge and the way of thinking folded in the folk belief through the very mistic but very practical ritual and the very interesting art form of puppet show. This paper is a result of the field research carried from January to ,;0`` by moon calendar in the Xiafang village, Shouning Prefecture, Fujian Province. I intended to investigate how they are unfolding their local knowledge in a peculiar religious and artistic way through the festival and the performance and to discuss the function and the value of this local intangible cultural heritage.

路寒袖攝影詩藝術美學硏究 -以《何時,愛戀到天涯》與《忘了,曾經去流浪》爲例-

왕영려 ( Ying Li Wang ) , 엄영욱 ( Young Uk Um )
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 119-151 ( 총 33 pages)
6,800
초록보기
The poet Lu Hanxiu wrote these two photography poetry anthology with the identity of a tourist, show us foreign countries, his views, feelings, and thoughts from a visitor’s horizon. In these two poetry collection, poet Lu Hanxiu recorded every moment, which is the start and the end of photography, a special performance way of coagulating the art idea of photograph. Like another eye, these two photography poetry collection record this both strange and familiar world and social characters. This paper attempts to analyze in-depth with these two photography poetry collection on linguistics, mainly from two aspects grammar and semantics,combined with the art aesthetic.

論增進韓中曆史文化相互理解合作與任務

우성문
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 155-176 ( 총 22 pages)
5,700
초록보기
韓中兩國建立外交關系之後,兩國在許多領域友好往來、交流十分活躍,但在曆史問題上,兩國之間仍然存在巨大分기,嫌韓、反韓情緖問題依舊存在。韓中兩國之間在曆史問題上的糾紛起源於;00;年開始的“東北工程”,而東北工程的導火線是北韓重修高句麗古墓壁畵後;00``年申請世界文化遺産事件。雖然兩國之間的爭論是由端午節引發,但是起因却是由於兩國之間的相互理解不足。由於最近雙方進行不斷的文化交流,韓中兩國都認識在曆史文化方面相互理解、尊重的態度必將對兩國友好關系的發展起到一定影響。實際上韓中兩國之間存在的曆史懸案以及由於日本的歪曲曆史行爲使得西洋史學沒有正確理解韓國古代史,國內學界的曆史問題重重隱藏在內。而韓中兩國史學界爲解決兩國曆史懸案而作出的努力。比如,按照曆史潮流改變曆史敎育過程,還積極倡導克服自我中心主義曆史觀,尊重亞洲曆史多樣性,韓國有意願同中日韓三國的曆史學者、敎師共同編著《東亞三國的近現代史》一樣,編著“共同曆史敎科書”。通過這些努力,可以提高韓中之間的相互理解,還영得了韓中兩國曆史學者的共鳴。增進相互理解的基礎上,兩國的敎科書中需要增加正面敍述內容而努力。而爲需要介紹現有韓中敎科書中記述對方正面和友好的內容。此外作爲克服韓中曆史沖突的合作課題,建立中韓曆史共同硏究委員會和促進韓中文化交流硏究將爲韓中兩國加深相互之間的曆史文化交流提供基礎。在這樣努力工作的情況下,繼續進行共同的學術交流和硏究,韓中關系將升華爲尊重和理解對方國家曆史文化的層次。

《管子》思想與現代中國政策關系分析 -以胡錦濤“和諧社會”與“和諧世界”爲案列

정다훈 ( Da Hoon Chung ) , 조전원 ( Jeon Won Cho )
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 179-201 ( 총 23 pages)
5,800
초록보기
This study has the purpose of understanding and explaining Chinese diplomatic policy by studying how the history-of-civilization factor has influenced China, especially Hu Jintao leadership’s diplomatic policy through studying Guanzi in the Spring and Autumn Period and the Warring States Period through the speech of Hu Jintao, the former General Secretary of the communist party of China. As the terms of ‘The return of Asia’ and ‘Group of Two’ indicate, the role and the position of China in the international community have changed. If so, what is a fundamental agent for the Chinese foreign policy change? Is it possible to understand the agent only with analysis of foreign environmental factors and domestic political factors like the study of existing researchers? Unlike the existing research, this study investigates and reveals what the cultural and civilizational headwaters are, which have an effect on the foreign strategy or policy of domestic and foreign policy makers of the People``s Republic of China. This study pays attention to ‘Guanzi’ who is being misunderstood in Korea. Guanzi is not a philosopher of Legalism but a smelting furnace of Chinese philosophy where Confucianism, Taoism, Legalism melted together. This research focuses on finding the ideological origin of ‘Harmonious World,’ the foreign policy core concept of Hu Jintao leadership in the philosophy of Guanzi. It is to find the harmony of politics and economics, human and nature, the rule of manners and the rule of law, domestic development and foreign development in the philosophy of Guanzi where Confucianism, Legalism, and Taoism melted all together and to investigate how this harmonic idea is reflected in Chinese foreign policy.
5,300
초록보기
本文主要是從生態界的脈絡上조到《周易》世界觀中所蘊涵的生命共同體意識。《周易》中貫注的思路就是生命精神的本領和所在。所謂生命精神基于人對整個自然界的認識,是追求整個作爲生命共同體的世界村。타集中貫注一切生命自然進行持續的流行,卽一個所有生命體生成、運動和變化的過程。其總體的特征就是一個“可持續發展”的自然生態的模式,這構成整個卽發散又收斂的結構,表現爲一個以時空間爲本領的宇宙。生命精神作爲了解萬物的存在和價値的核心,是生命體意識的精髓。타是從天地的構架上發現的。天地作爲一切生命體的發源處,標志著生命體生成和變化的構圖,其構圖中有生命發揮的方式。可以說,《周易》的生態價値觀以宇宙的模式爲基層,以自然的現象爲實質,以乾坤的卦象爲標志。具體地說,生命精神,就宇宙模式來說,發揮爲時空間性的結構;就自然現象來說,呈現爲生態性的關系;就乾坤卦象來說,表現爲全一性的方式。而且,宇宙具有一種生命力,是由時間的流動性和空間的占有性而發揮的。從生命精神來看,萬物之間的對立、緊張、沖突都是達到更高層次和諧的“可持續性”的方式,可以說,這裏卽有生命的實在性,又有實在的生命性。《周易》的世界觀以自然生態界的循環過程爲內容,從中集中照明生命性的原理,本質上蘊涵著眞正的人間觀,卽作爲實在的人和作爲人的實在。這卽是“生命共同體的善”的所在,又是所謂“可持續發展(sustainable development)”的世界。《周易》的生命精神與生態價値觀 -“可持續發展(sustainable development)”的世界金演宰203生命精神,生命共同體的善,可持續發展,生態價値,天地,乾坤,時空間 的結構,變而通,通而變本文主要是從生態界的脈絡上조到《周易》世界觀中所蘊涵的生命共同體意識。《周易》中貫注的思路就是生命精神的本領和所在。所謂生命精神基于人對整個自然界的認識,是追求整個作爲生命共同體的世界村。타集中貫注一切生命自然進行持續的流行,卽一個所有生命體生成、運動和變化的過程。其總體的特征就是一個“可持續發展”的自然生態的模式,這構成整個卽發散又收斂的結構,表現爲一個以時空間爲本領的宇宙。生命精神作爲了解萬物的存在和價値的核心,是生命體意識的精髓。타是從天地的構架上發現的。天地作爲一切生命體的發源處,標志著生命體生成和變化的構圖,其構圖中有生命發揮的方式。可以說,《周易》的生態價値觀以宇宙的模式爲基層,以自然的現象爲實質,以乾坤的卦象爲標志。具體地說,生命精神,就宇宙模式來說,發揮爲時空間性的結構;就自然現象來說,呈現爲生態性的關系;就乾坤卦象來說,表現爲全一性的方式。而且,宇宙具有一種生命力,是由時間的流動性和空間的占有性而發揮的。從生命精神來看,萬物之間的對立、緊張、沖突都是達到更高層次和諧的“可持續性”的方式,可以說,這裏卽有生命的實在性,又有實在的生命性。《周易》的世界觀以自然生態界的循環過程爲內容,從中集中照明生命性的原理,本質上蘊涵著眞正的人間觀,卽作爲實在的人和作爲人的實在。這卽是“生命共同體的善”的所在,又是所謂“可持續發展(sustainable development)”的世界。

Freedom in Early Confucianism

( Jang Hee Lee )
한국중국학회|국제중국학연구  16권 0호, 2013 pp. 221-234 ( 총 14 pages)
4,900
초록보기
This paper aims to explore the Weltanschauung of the early Confucianism appeared in the Doctrine of the Mean (Chung yung) through the concept of freedom. More specifically, this study will deal with the viewpoint of the Doctrine of the Mean on the nature of person and the world, and explore how the conception, freedom, can be applicable to early Confucian world so that it can afford some reflections on the concept of freedom and understanding of the “anthropocosmic vision” of early Confucianism. For this work, we should first ask whether it is possible to directly apply the concept of individualistic freedom to the thought of the Doctrine of the Mean. So long as we stick to the negative definition of freedom as our tool in studying early Confucianism, it is quite doubtful that we can find any appropriate equivalent concept in it. Rather than directly laying the concept of freedom on the Doctrine of the Mean, it would be more helpful for our study to begin with the examination of the individualism, one of the most significant elements underlying the concept of freedom, in the broad context of early Confucianism from which the thought of the Doctrine of the Mean was evolved.
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