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≪설문해자(說文解字)≫ 목(目)ㆍ견(見) 계열자(系列字)를 중심으로 살펴본 중국(中國)의 시각사유(視覺思惟)
하영삼 한국중국어문학회 2007 中國文學 Vol.52 No.-
本文從『說文解字』`目`、`見`部字的字源分析,考察其所反映的古代中國人的視覺思維特徵,以究其在後現代主義或解構主義的理解上有何意義, 作最終目標. 自從普拉圖以至黑格爾, 西方一直認爲直接表述人類靈魂和精神的話語的地位總是優先於文字. 20世紀初的索緖爾也繼承此種觀念而宣稱: “文字之唯一存在理由在於記錄話語的功能上而沒有其他的理由”. 他們認爲漢字不能直接標記人類的話語、人類的靈魂, 因此漢字被西方人認爲是一種比表音文字劣等的文字體系. 漢字確實是以視覺、直觀爲主的文字體系,與之相反西方的表音文字是以聽覺、邏輯爲主的文字體系. 但實際上西方的表音文字同樣也是一種聽覺僞裝的視覺體系. 因爲西方的理論、思辯、啓蒙等有關形而上的觀念詞, 也以`看見`或`光線`作其語源,都與視覺有聯系; 幷且所謂聽覺印象也是一種通過語言(langue)而所形成的觀念(idea),故表音文字也是一種意象. 不過, 漢字之異於西方的視覺性表現於我(主體)和他者(客體)的關系上,前者決不排除他者(客體),反而盡量努力包容在我(主體)裏; 但後者就總是以我(主體)的立場觀察他者(客體), 故可以稱爲遠近法的思維、主體哲學. 『說文』`目`和`見`部所列的265字以及從見聲的17個字的綜合分析,可以發現有關表示`看(見)`的槪念的漢字形象大多于可以看見的對象物(事物). 諸如: ?ㆍ?ㆍ晛ㆍ?ㆍ ㆍ?ㆍ?ㆍ?ㆍ □等字都以光線表示該槪念, □ㆍ?ㆍ?ㆍ瞋ㆍ?等字就以神表示該槪念. 之外, ?ㆍ?ㆍ?ㆍ?(鳥類), □ㆍ?ㆍ?(樂器), ?ㆍ?(動物), ?ㆍ□ㆍ?(器皿), ?ㆍ?ㆍ□ㆍ□ (甲?武器), 督ㆍ?ㆍ?ㆍ□ㆍ?ㆍ?ㆍ?(事物)字就以各種客觀物來表示該槪念. 尤其?字以嗅覺, □字以味覺, ?字以觸覺來表現視覺的槪念. 由此可見, 漢字所見視覺思惟幷不認爲人的視覺是唯一的視覺, 而是認爲把所看到的對象就容納於看的主體裏面時更爲完善, 這就是漢字之區別於西方視覺思惟的最大特徵. 這些特徵可以說是同步於解構主義或後現代主義的理解上, 故索緖爾所說的文字服從於話語, 至少在漢字是行不通的, 而且因爲是運用不能直接表說話語的文字體系(漢字)的語言和民族的理由, 就認爲比西方劣等的看法是不能成立的.
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하영삼 경성대학교 한국한자연구소 2014 한자연구 Vol.0 No.10
This article examines a series of “tongzi”(同字) in Nam-sun Choi’s New Chinese Dictionary(新字典) published in 1913. “tongzies” are the Chinese Characters which have considered as same words because they have almost the same meaning and sound but slightly different shapes from orthodox written forms. In order to uncover Choi’s implicit intention and underlying interpretative strategies in New Chinese Dictionary, I firstly processes all the data by computer and compiles the database. Secondly, I extract 3053 characters explained as “tong(同)”(the same) in the dictionary and analyze their interpreting systems, methods of classification, structural features, etc. Finally I add all the cases of “tongzi” and their character structures in the appendix for the convenience of related studies.
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하영삼 중국인문학회 2009 中國人文科學 Vol.0 No.43
“真”是组成一个社会认知体系的核心概念之一. 因为在中国“真”字出现比较晚, 佛教进入以后开始有"真理”之义. 所以多数西方学者认为中国从来没有把”真理”做过思维的对象, 也没有存在过”真/假”二分法, 故中国哲学里不存在”真理”这个概念, 因而贬低东方文化. 不过, 在中国“真理”这个概念并非由“真”字来表达, 故“真”字出现的早晚来断定科学和逻辑的发达程度,是不太逻辑的. 再次, 最近的出土文献已证明“真”字早在西周初期的[中方鼎]等开始出现, 其字形也和≪说文≫小篆迥然不同. 本文根据金文等出土文字资料, 从“真”字的字形, ≪说文≫ “真”字族的意味指向, 传统文献里的用法和通用例, 商代貞人的地位和角色等多方面分析, 得出如下结论: “真”字是由“貞”字分化而来的; “真”和“貞”(“鼎”)形成同源关系; 后来“仙人”、“真人”和“真理”等概念也是由商代貞人演变过来的. 在古代中国, 正如希臘语’aletheia’就相当于”真理”, 其义为”揭露(a)隐蔽(letheia)”一样, “在鼎前举行占卜仪式[ ,鼑], 把隐蔽的神(祖先)的意志由貞人正之(或确定,验证)[貞], 这就是真理概念的出发点[真].
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하영삼 경성대학교 한국한자연구소 2010 한자연구 Vol.0 No.2
Such relationships are so sophisticated that scholars studying Chinese characters are exhausted in exploring records of Chinese characters’formats thus have no time to build up a scientific system of Chinese language. The study of the history of Chinese characters has been stopped on the documentary level for a long time and falls behind the research of the history of Chinese language. In this case, the researchers could not even figure out the specific time and using contexts of Chinese characters. Objectively speaking, such situation is due to the lack of a stage for researchers to conduct study on Chinese characters. Such shortage prevents researchers from knowing the development of Chinese characters, understanding the needs of using Chinese characters, and formulating regularities of Chinese characters.
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