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신성수 동국대학교 동서사상연구소 2017 철학·사상·문화 Vol.0 No.23
종교성은 인간 본성의 중요한 부분을 이루고 있다. 고대인의 문화와 사유가 투영되어 있는 『주역』에는 인간의 종교적 심성이 반영되어 있다. 동양의 종교와 철학이 확립되기 이전에 형성된 『주역』은 인류의 보편적인 원형을 담고 있기 때문에 시대적 이념의 한계를 초월한다. 『주역』에는 인간의 삶에 관한 모든 것이 응축되어 있으며, 인류문화의 중심축 가운데 하나인 종교성이 깊이 배여 있다. 『주역』에 내재한 종교성을 제사(祭祀)와 신탁(神託)에 관한 종교문화와 신(神)과 신앙(信仰)에 관한 종교적 사유로 나누어 살펴보았다. 현대종교문화는 세속화와 종교다원성이라는 특징을 보여주고 있다. 특정 종교의 절대적인 권력과 권위를 거부하고 다른 종교와의 교섭이나 수용을 통하여 개인의 영성을 추구하는 새로운 변화를 보여주고 있다. 이러한 현상들은 조직화된 권력으로서의 종교라는 울타리를 벗어나, 진정한 인간으로서 신성(神性)과 영성(靈性)을 추구하고자 하는 새로운 변화로 볼 수 있을 것이다. 『주역』에 함유된 종교성은 현대 종교문화에서 새로운 가치를 보여주고 있다. 이것은 현대 인류가 지향해야 할 이상적 상태를 실현할 수 있는 길이기도 하다. Religion is an important part of human nature. The I-Ching (Book of Changes) in which the culture and thought of the ancients are projected reflects the religious mentality of human beings. Since the I-Ching which was formed before the establishment of oriental religions and philosophies, contains the universal prototype of mankind, and it transcends the limits of the ideology of the times. Everything about human life is condensed in the I-Ching and the religiosity which is one of the central axis of human culture is deeply embedded in it. The religiousness inherent in the I-Ching is divided into the religious culture about sacrificial rituals and trusts and the religious thinking about god and faith. Contemporary religious culture is characterized by secularization and religious pluralism. It shows a new change that rejects the absolute power and authority of a particular religion and seeks individual spirituality through the negotiation and acceptance with other religions. These phenomena can be seen as a new change to pursue divinity and spirituality as true human beings, escaping from the fence of religion as an organized power. The religiousness contained in the I-Ching shows new values in contemporary religious cultures. This is a way to realize the ideal conditions that modern humanity should aim for.
A Diachronic Study of the English Get Passive
신성균 한국중앙영어영문학회 2017 영어영문학연구 Vol.59 No.2
Throughout the history of the English language, the diachronic change of the get passive shows cyclicity of the English language. In Old English, the functional roles of passives are divided into the two auxiliary verbs beon/wesan and weorÞan, formal/stative/intentional and informal/dynamic/unintentional, respectively. In Middle English, as a result of the lexical loss of the word weorÞan from the English language, the integration of the functional roles of beon/wesan and weorÞan into be(on) occurred. In Middle English be + PP takes the functions of both formal/stative/intentional and informal/dynamic/ unintentional. In Early Modern English the division of the functional roles appeared again or restoration to Old English occurred. The examination of the English Bible versions shows this diachronic change of the get passive with no example of the get passive in the Tyndale (1526) and King James Version (1611) and-only one in the Darby Bible Version (1890); moreover, only two examples are found in the Revised Standard Version (1952) and 29 examples in the Good News Translation Version (1976).
On the Origin of the English Passive Progressive
신성균 한국중앙영어영문학회 2016 영어영문학연구 Vol.58 No.3
The present study aims to investigate the appearance of the English passive progressives and to understand how and why these constructions appear in the English language. Visser (1963-73) prefers to see the main reason for the appearance of the English passive progressive constructions as the “urge, permanently inherent in English as an analytic language, to signal separately every separate shade of meaning, function or connotation”. If we develop Visser’s idea and observe the change of the English verbal phrases, we find a direction of change concerning the English passive progressive as found by Traugott (1965; 1972). As language changes from Proto-Indo-European to Germanic to West-Germanic to English, the full inflections of Proto-Indo-European concerning the verb phrases are lost. English, an analytic language rather than a synthetic one, has changed to fill the systematic gap with periphrastic verb phrases instead of inflections. This process of maximizing the sequences of auxiliaries may be called the Principle of Maximizing the Sequences of Auxiliaries or the Principle of Filling the Systematic Gap left by Proto-Indo-European as a result of the loss of full inflections.