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> 한국중국학회 > 중국학보 > 70권 0호

중국학보검색

Chung Kuk Hak Po [Journal of Chinese Studies]


  • - 주제 : 어문학분야 > 중어중문학
  • - 성격 : 학술지
  • - 간기: 계간
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1226-850x
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 70권 0호 (2014)

어문학부(語文學部) : 『이문집람(吏文輯覽)』과 이문(吏文)의 언어

양오진 ( O Jin Yang )
한국중국학회|중국학보  70권 0호, 2014 pp. 3-21 ( 총 19 pages)
5,900
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我國在朝鮮時期把吏文作爲和中國交往的外交文書來使用,所以特意設置了漢吏科,通過吏文庭試等考試制度來培養和選拔了吏文人才。 由朝廷指定的吏文學習書種類有文言文類、 會話書類、 蒙文直譯體漢語、 史書類、 法律書類、 公文用語辭典類、 口語體故事集、 敎化書類, 以及和中國交往的外交文書類等多種文體。 此外, 還實行了製述‘奏本’、 ‘啓本’、 ‘咨文’等公文書的訓練。 據考察, 現存吏文資料裏收錄的明朝聖旨分爲白話文聖旨和文言文聖旨兩類, 而且, 這兩類聖旨在語言特點上有흔大的差異。 『吏文輯覽』裏除外的‘宣諭聖旨’爲白話文聖旨, 具有元代漢語和近代漢語的特點。 據本文考察, 吏文文體以正統的文言文爲基礎,其中섬和著近代漢語和元代漢語的語言成分,而且還具有公文文體慣用的特殊格式等, 所以沒有嚴格的語言敎育和作文訓練,就흔難掌握其使用。 因此, 朝鮮時期由朝廷指定吏文的慘考書種類, 從貴族階層選拔年輕有爲的敎習生, 幷且實行嚴格的考試制度等, 格外重視吏文敎育和吏文人才的培養。
6,300
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本篇論文從古文字學和病理學的觀點探討文字‘疾’的本意和引伸義,爲此,論文利用商代甲文,西周、春秋和戰國時代的金文和帛書記錄進行分析。筆者發現在商代甲文裏存在著從病從人的‘疾’和從大從矢的‘疾’的兩種字形。通過相關蔔辭的分析,商代對疾病的觀察僅處於原始狀態,觀察對象只是壹些首,目,自,口,足等人體的表面,治療行爲也고巫術禮儀進行。至於從病從人的‘疾’和從大從矢的‘疾’的兩種字形的用法,基本上沒有明顯的差異。就西周、春秋和戰國時代的金文而言,西周、春秋金文裏,由於當時是禮治社會,흔少看到有關‘疾’的記錄。到了戰國時代,‘疾’字形有所變化,此時,完成了從病從矢的‘疾’的字形,此時也首次出現‘病’的字形。充分反映戰國時代的社會變化現象的二十八種馬王堆帛書裏面的相關文字記錄顯示當時對疾病的觀察已經進入到比較深入,細化的階段。記錄裏面也出現各種皮膚病的名稱,同時也可以看到‘疾’和‘病’的字義發展到新的文字領域,兩個字不僅表示疾病的徵狀,同時描寫否定的心理狀態。總之, 對商代甲文,西周、春秋和戰國時代的金文和帛書記錄裏面的有關文字‘疾’的內容進行的探討當中,了解到對疾病的觀察雖然是初步階段,在商代已經存在,經過西周,春秋,戰國滿滿發展到比較深化階段,但是處於不구成熟階段,對疾病的描寫和了解遠不如 『黃帝內經』等後代文獻所談及的神秘境界。
6,600
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漢語方言兒化(兒尾)中“兒”音的發展過程, 應該會經歷從自身音節, 有聲調的兒尾到輕聲的兒尾, 到前壹音節的韻尾, 然後到“兒”音融入或取代前壹音節的韻母。南方方言“兒”的口語音(白讀)壹般是自成音節的鼻音 [n.] 或 [n`]。由於鼻音做韻尾是漢語最普遍的音節模式, 所以南方方言的“兒”音就比較容易與前壹音節合音。但北方方言采取的是령壹種途徑。因爲北方方言中的“兒”音應該在古代某壹時期演變成[-l]韻尾音節[el](這可能是從成音節的邊音[l.]演變來的)。這大槪근古代北方方言中存在的[-l]入聲韻尾有關,音系中的[-l]入聲韻尾影響“兒”音演變的結果。後來隨著音系中[-l]入聲韻尾的消失, “兒”音[el]也就演變成卷舌邊音[-∫]。這也許方言區人模彷當時北方方言音系中存在的卷舌(舌尖後)聲母音節[z∫]的結果。卷舌(舌尖後)邊音[-L]後來再弱化爲卷舌(舌尖後)元音[-∫], 成爲現代北方方言中的“兒”音([e∫]或[a])的組成部分。“兒”音中的這種卷舌元音成分在有些方言中脫落, 就出現[a], [ae], [a]等平舌元音型“兒”音。

어문학부(語文學部) : 출토문헌에 나타난 부정부사 불(弗)의 의미 기능과 통시적 변천

조은정 ( Eun Jeong Cho )
한국중국학회|중국학보  70권 0호, 2014 pp. 73-98 ( 총 26 pages)
6,600
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否定副詞“弗”的硏究已經是老話題了。不過目前的硏究成果集中在考察“弗”是否爲“不之”這一問題上。本文通過出土文獻的對比,發現傳世文獻作“不”的部分,在≪老子≫和≪論語≫的早期版本里作“弗”,幷且數量也不少。以往的硏究認爲這是근東漢以後的避諱有關,但是筆者覺得如果在當時人認爲“弗=不+之”的話,這一認識應該反映在文獻的改動上。不過事實幷非如此。因此本文從語義功能的角度,考察否定副詞“弗”從甲骨文到西漢出土文獻的歷時演變。結果發現,“弗”的語義功能有三種:表達主語的主觀意志、主語的客觀情況的不允許和客觀不可能性。而且這種語義功能和用法隨著時間的變化而變化。其中主語的主觀意志有用法的擴展,在甲骨文主語位置上只能出現‘在上者’,賓語只能出現‘在下者’;在西周金文里主賓語可以有條件的換用;從戰國開始這種限制就開始松開了,不過其功能還是一直保留到西漢。不過西漢以後,主語的客觀情況的不允許這一功能就模糊了。客觀不可能性一直用到西漢,但一般採取有標的形式,作弗克、弗能、弗足等。本文認爲西漢以後由“弗”表達的主語的主觀意志以及客觀不可能性這兩種功能被“不”吸收進去。本文同時指出了這種東漢以後的從“弗”到“不”的現象是근“弗”在口語中的退出有關。

어문학부(語文學部) : 중국 지도자 연설 텍스트의 수사학적 분석 -후진타오(胡錦濤) 2013년 신년연설을 중심으로-

나민구 ( Min Gu Na ) , 이지은 ( Ji Eun Lee )
한국중국학회|중국학보  70권 0호, 2014 pp. 99-124 ( 총 26 pages)
6,600
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This manuscript has tried to rhetorically analyse Hu Jintao`s address to celebrate New Year 2013 given December 31, 2012. For the purpose of analysis of the address, we divided and studied the text under the category of invention, disposition, elocution and action. As the result of the analysis, Hu Jintao`s address is more similar to a ceremonial and political speech rather than a judicial speech if we make a close examination of the speech type divided by the intention of a text. That`s because it`s hard to find the elements of case examination and truth revelation in this speech and he`s trying to show the achievements of the past to audience and persuade them to seek development. Moreover he congratulates on the fruit of Chinese economic reform and construction of modernization in the past year 2012 and emphasizes the contribution of the Chinese to the World peace and development uniting into one. The speech can be seen as ceremonial from aspect of external situation of ‘a leader`s New Year`s speech’, but it is also political in substance considering it persuades audience into the future issue.

語文學部 : 從“三言” “二拍”的商人形象看其商業價値觀

왕비 ( Fei Wang )
한국중국학회|중국학보  70권 0호, 2014 pp. 125-142 ( 총 18 pages)
5,800
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The Late Ming Dynasty is placed in the transitional period of new and old concept. The old concept has lost power of public, new philosophy thoughts has not established. Be subjected to environment influence in ages, there is a great deal of description on businessman, business activity and money concept in “Sanyan Erpai”. Deeply influenced by enlighten thought, Feng and Ling affirmed the positive role of business activity in promoting the development of society. They agree with business activity and merchants` business consciousness. They hold attentive, affirmative attitude on merchant and business. At the same time, they also take notice of harm to society that the phenomenon of desire crosscurrent and pursuing money under the social values. To those corrupt public morals, Feng and Ling condemn and animadvert strongly. Therefore, the commercial value of “Sanyan and Erpai” take on a kind of complex state. “Sanyanand Erpai” not only advocate ethics of “Gentleman not speech benefit” but also represent affirmation on pursuing wealth and envying money. “Sanyan and Erpai” not only express the history change of traditional business consciousness vividly but also display ages contests in perfect business moral value for us. In view of this, “Sanyan and Erpai” not only has higher literature appreciate value but also has higher historical data value. Therefore, re-examining commercial value in “Sanyan and Erpai” with contemporary visual angle, delving Ling`s and Feng`s true thought condition at society transitional period, not only has important literature value but also has far-reaching history meaning and reality meaning.

어문학부(語文學部) : 중국(中國)고전시에 나타난 원추리 묘사 고찰

배다니엘 ( Dan Iel Ba )
한국중국학회|중국학보  70권 0호, 2014 pp. 143-163 ( 총 21 pages)
6,100
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萱草, 是萱草科的植物. 壹般生於平原和山地, 爲多年生宿根草本. 具短根狀莖和粗壯的紡錘形肉質根. 別名有‘忘憂草’、‘宜男草’、‘훤草’、‘黃花菜’、‘金針菜’等, 在古代社會會長期的歷史發展中,萱草意象온釀出了豊厚的象徵意蘊: 壹是忘憂,二是宜男,三是代指母親. 萱草葉狹長, 細長的枝頂端開出桔紅或桔黃色的花, 十分艶麗, 타不僅供人觀賞, 也可作蔬菜供人食用, 又可作菜肴. 古來中國的許多文人註目萱草的多種魅力, 爲之題詩賦詞, 謳歌贊頌, 進而形成了中國特有的萱草文化和萱草意象. 本篇論文對於中國古典詩中的萱草描寫特徵, 在主要三個方向的主題下分析了萱草的意象.第壹, 中國古典詩中的萱草尋常象徵著‘忘憂’的意蘊. 文學上的萱草意象最早出現在『詩經·衛風·伯兮』中已有種萱草於北堂以消憂的說法,其忘憂之意最初也是從此引申出來, 成爲忘憂是萱草意象最傳統、最基本的意蘊. 歷代文學對此的歌詠可謂連篇累牘, 至遲在東漢, 萱草忘憂已成爲壹個意義指向明確的慣用意義. 到魏晉時期, 萱草忘憂已成爲壹種常識, 竝壹直綿延至今. 第二, 中國古典詩中的萱草象徵著‘宜男’、‘代母’等的意蘊,萱草宜男這壹意象在古典文學中有著廣泛的應用與悠久的傳承,反映了萱草意象在長期的歷史積澱中承載的深厚的文化內涵, 就是타蘊含著閨中女子對於未來幸福隱晦的期待. 還有萱草象徵著‘代母’等的意蘊: 萱草樹北堂, 北堂是母親住處, 又萱草宜男, 更與母親結下不解之緣. 萱草可謂是中國自己的母親親花. 在古典詩詞常有這樣的詞組: 萱堂、萱親、椿萱、北堂萱等,皆以萱草指代‘母親’.第三, 中國古典詩中的萱草象徵著堅貞、高潔、高貴的品格. 萱草壹般不擇土壤, 喜肥沃的還境, 含有耐寒的品德, 外洋雖뇨, 風骨錚錚. 中國詩人們壹旦提到萱草或者看到萱草, 흔容易聯想到高潔的品質,而用來借喩好理想的象徵和自尊獨立的品行, 或者借物抒誌, 以物寫人.
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本論文探討江蘇祭祀活動“香火神會”的傳承情況、祭祀節次和神會裏邊的西遊記敍事的特征。通過從現場搜集來的文本的分析,本論文指出兩個觀點:第壹,包括南通和六合等地區的蘇南祭祀活動中經常使用西遊記中的某些故事。南通的祭祀活動“童子”的西遊記敍事以人物爲中心,唐太宗時的名臣魏徵的兒子魏九郞主導主要節次的進行。與此相比,六合的西遊記敍事以故事連串爲中心,在特定節次演唱西遊記的主要故事。第二,南通、六合兩地的西遊記敍事內容和特征和明代小說≪西遊記≫有明顯的區別。小說≪西遊記≫的主要部分可分爲大鬧天宮(1~7回)、唐太宗遊地府(8~12回)、西天取經(13~100回),西天取經占壓倒地位。與此相反,“神會”的“神書”裏完全沒有孫悟空大鬧天宮場面,西天取經也是흔短、非常間要,而唐太宗遊地府和從此延伸出來的魏九郞的故事是最受重視的故事和人物。今天所能看到的各地祭祀活動當中,有的地方崇拜關羽等武神,有的地方崇拜目連等佛敎人物,有的地方還崇拜마祖、陳靖姑等地方特色主神。本論文中探討的江蘇祭祀活動的崇拜對象是西遊記敍事中的壹些人物。到今爲止,比起關羽或目連,西遊記敍事的人物在祭祀活動中的意義的探索還不구充分,希望今後能開展更多的有關調査硏究。

語文學部 : 以“技擊”治學 -試論錢基博筆記體小說≪技擊餘聞補≫

한지연 ( Ji Yeon Han )
한국중국학회|중국학보  70권 0호, 2014 pp. 189-209 ( 총 21 pages)
6,100
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This study was performed to study of Jijiyuwenbu技擊余聞補 and its implications, which is a collection of 26 modern wuxia stories written by Qian Jibo錢基博 during the period of the Republic of China民國時期. Viewed as a whole, Qian Jibo is based on his academic background and academic thinking, he devotes all one`s life to discuss Chinese academic, including Confucian classics, history, philosophy and literature; Confucian classics, historical records, philosophical writings and miscellaneous works, etc. Based on this point, I think that Qian`s Jijiyuwenbu has its benefits, it means that Qian`s incorporation of prose with scholarship has been praised as an emblem of Chinese academic, this novel reflected Qian`s personal literary tastes, describing an excellent character of Chinese knights-errant to take on the wushu武術 morality of the China. Qian`s Jijiyuwenbu, inheriting the literature traditions of former generations, it has a major place in all his writings, because it is closely related to the his academic research, there exist relations of mutual complement and interaction, I think it is worthy of further study on Qian`s literary writings and scholarly works. The research presented here therefore takes the above as the starting point of its discussion. Beginning with Qian`s “literary writing style” manifested itself in those writings, the key topic of this paper is the concept of the creation motive of Jijiyuwenbu, Classical Chinese style, and its cultural connotation. I think Jijiyuwenbu will provide new insight into Qian`s academic achievement, include many faces of theory in the classical sinology.

어문학부(語文學部) : 왕샤오밍(王曉明)론: 문학청년에서 유기적 지식인으로

임춘성 ( Choon Sung Yim )
한국중국학회|중국학보  70권 0호, 2014 pp. 211-229 ( 총 19 pages)
5,900
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本論文以從文學硏究到文化硏究的轉變過程爲焦點分析了王曉明三十年的學術生涯。他從華東師範大學調到上海大學以後,重視文化硏究。他通過指向跨學科硏究的文化硏究,關註對當代中國支配意識形態和當下中國人的“情感結構”的分析,追求了“批判性分析和促進性介入的辯證法接合”。這與早期“學問和社會`/歷史關系”的硏究方向壹脈相通。目前王曉明基礎於三個支點?“上海學派/上海文化硏究團隊”的陣地、中國左翼思想的資料、文化硏究的理論支點,走向新的階段。
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