http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : 문승용(Moon, Seung-yong) (검색결과 20 건)
- 무료
- 기관 내 무료
- 유료
-
-
-
-
선진(先秦) 제자백가(諸子百家)의 수사의식(修辭意識)과 물[水] 개념 고찰
문승용 ( Seung Yong Moon ) 한국외국어대학교 중국연구소 2011 中國硏究 Vol.52 No.-
"All philosophers and scholars(諸子百家)", it is a term used to refer to the various schools thought and their exponents during the pre-Qin times(先秦). Their learning was a comprehensive reference to the philosophers of the Chinese schools during the ancient China. Confucius, Lao-tzu, Xunzi and Hanfeizi were representative of the All philosophers and scholars. Through making a lecture and writing on their thought, they were to awaken the true meaning of all things in the universes. It was the beginning of rhetoric in the ancient China. They generally understood water as the source of all things and frequently used water as a rhetorical device. Confucius said "Some people like mountains while others like water.(樂山樂水), Lao-tzu said "Water`s virtue is the highest goodness.(上善若水)". Xunzi used this idea to think about his social and political doctrine, and said "Water can bear up and can also capsize it.(水則載舟, 水則覆舟.)" Hanfeizi understood that maintaining level is the chief element of water, and devised a method of constitutionalism. It is that due rewards and punishments will be meted out without fail(信賞必罰). All philosophers and scholars during the pre-Qin times studied the philosophy of a matter, but concentrated their energy on making a application of the political reality and public expectations. I am sure that it was caused by the hieroglyphic` element of inscriptions on bones and tortoise carapaces(甲骨文字), and had a bad effect upon logical thinking of ancient Chinese Sinology.
-
-
문승용 ( Seung Yong Moon ) 세계문학비교학회 ( 구 한국세계문학비교학회 ) 2008 世界文學比較硏究 Vol.22 No.-
The point of Confucius(552~479B.C.)`s poetics was the "accomplishments and solid qualities are equally blended(文質彬彬)", and intended to realize his ideal, run the country well and give the people peace and security. To be exact, he did not recognize art for art`s sake. However he also emphasized the art and literature`s role for realizing his ideal. So Confucius said "It is by the Odes that the mind is aroused. It is by the Rules of Propriety that the character is established. It is from Music that the finish is received.(興於詩, 立於禮, 成於樂.)" According to ZhuXi(朱熹)`explanatory notes of the Song dynasty(宋), it represented that three steps of cultivating true gentleman`s morality. But this explanation was a little simple. In my estimation, this sentence represented many deep meanings. For example, we have to study mutual relations of poetry and the propriety(禮), poetry and music(樂). These common determined goal was the moral training(修身), govern a family(齊家), ruling a nation(治國) and ruling over the whole country(平天下). Confucius regarded poetry, the propriety and music as the vehicle of the Great Harmony society(大同社會). In addition to what is called forming a kind of trinity(詩禮樂) in the art and literature of the Confucian scholar.
-
문승용(Moon, Seung-yong) 한국외국어대학교 외국문학연구소 2006 외국문학연구 Vol.- No.22
Jianan(建安) was the reign title of Emperor Xiandi(獻帝) of the Han(漢) Dynasty. JiananQizi(建安七子) was the Seven Masters of the Jianan Era who enjoyed the CaoCao(曹操) family's patronage, KongRong(孔融)·WangCan(王粲)·ChenLin(陳琳)·LiuZhen(劉楨)·XuGan(徐幹)·RuanYu(阮瑀)·YingChang(應瑒). JiananQizi's poems had something in common, ushered in a new era of literary circles. The style of Jianan Era's literature is called JiananFenggu(建安風骨). But JiananFenggu's style made a distinction between the before and after appointment in CaoCao government. For example, before the appointment, WangCan was more keenly sensitive than the most of the evils of his day, his Five Pieces in the CongJunShi(從軍詩, the poem of joining the army) and The Three in the QiAiShi(七哀詩, the poem of seven sorrow) described the grim scenes and wretched life of Jianan Era. ChenLin(陳琳)'s YinMaChangChengKuXing(飮馬長城窟行, the song of watering a horse at the Great wall`s cave) was composed by the form of dialogues between three personae, a living description of the officer, a private soldier and the soldier's wife, in the building of the Great Wall(長城), and it reflected the features of the age and the times of war. RuanYu(阮瑀)'s JiaChuBeiGuoMen(駕出北郭門, driving a chariot out the gate of the northern suburbs), a poem about mistreatments of the stepmother, drawed its inspiration from the popular ballads of that period. Also, its realism plainly attests the influence of the popular ballads(民歌) on literary circles at the end of the Han(漢) period. But after the appointment, except KongRong(孔融), they were obsequious to the CaoCao's powerful government. Therefore, the trend of the poems were praising and giving thanks to CaoCao's family. This paper aims to find out the variations of JiananQizi's poems, before and after the appointment in CaoCao's government.
-
-
문승용(Moon Seungyong) 한국수사학회 2008 수사학 Vol.0 No.8
This paper aims at investigating rhetorical origins and traditions of ancient China, which will be divided into three historical periods. Ancient rhetoric of ancient China was born in Chun Qiu(春秋: 722 B.C.~481 B.C.) 0 Zhan Guo(戰國: 403 B.C. ~221 BoC.) Dynasty. Confucius(孔子), Lao-tzu (老子), Hanfeizi (韓非子) and the various schools of thought(諸子百家) made the most of rhetorical method to prove their ideas convincing and persuasive. But during Han(漢) Dynasty rhetoric--in the second period of ancient China--was in decline. Han Dynasty proscribed all non-Confucian schools of thought(罷黜百家) and espoused only Confucianism as the orthodox state ideology(獨尊儒術). Therefore, literary activities were stagnant. Nan Chao Dynasties(南朝), the third period of ancient China, was a kind of the Renaissance period. The art and literature were prosperous. Especially Liu Xie(劉?)'s The literary mind and the craving of dragons and Zhong Rong(鍾嶸)'s Shi Pin(詩品) made many meaningful arguments about Bi Xing' theory(比興論). They were in substantial agreement with each other. But there were two differences between them. Liu Xie took a serious view of the function for social enlightenment of Bi Xing' theory. and Zhong Rong scaled up functions in pure art and literature. Liu Xie considered the beginning in its functions of Bi Xing' theory, and Zhong Rong approved the end functions of Bi Xing' theory. Their Bi Xing' theories were of great worth in art and literature of the ancient China.
-
先秦 儒家의 말하기와 글쓰기, 그리고 天 개념의 상관관계 고찰
문승용(Moon Seungyong) 한국수사학회 2009 수사학 Vol.0 No.10
We don't know when the ancient Chinese started to say something and write their thoughts. But it was not until China was the Shang Dynasty(商) that the Chinese started to write with a character, it was the inscriptions on bones and tortoise carapaces(甲骨文字). The writing was an important element of the Shang Dynasty culture. For examples oracle-bone inscriptions record divinations are "Shall it rain?" "Shall the western areas receive a harvest?", etc. They were composed with a literary intent, in addition they often pulse with examples of the Shang Dynasty sensitivity and language. But they were the translation of "Spirit Voices", were not for the sake of person communication, therefore they were not truly the vehicle of human thought. The Western Zhou Dynasty(西周) tried to deny the supreme authority of the Lord on High(上帝), the Confucius doctrines of the Spring and Autumn Period(春秋) insisted upon "A man can enlarge the principles which he follows, those principles do not enlarge the man. (人能弘道, 非道弘人)" But on the other hand he had to model after a pattern of the heavens law, and said "A transmitter and not a maker, believing in and loving the ancients(述而不作, 好古而新)". He was not a positive writer. Mencius(孟子) of the Warring States(戰國) succeeded Confucius's thought, setted up for the guide of the times, and told "I understand words, I am skilful in nourishing my vast, flowing passion-nature. (我知言, 我善養吾浩然之氣)". On the other hand Xunzi(荀子) assured that "the heavens don t tell anything(天不言)", and we had to learn the ways of a human and the heavens. So he concentrated his whole mind upon writing his people oriented thought(人本思想), it was his true worth in all philosophers and scholars works.
KCI
KISS연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
