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오진안 한국주거학회 1996 한국주거학회 논문집 Vol.7 No.2
View From the point of change of the land of the land of the nation. The advancement in the modern civilization has led to building many apartments characterized by high buildings and building complexes due to population concentration into big cities. This tendency not only causes serious problems in terms of city images but also produces considerable discords in the matter of harmonized beauty of the complex itself.At the stage of space planning for the apartment complexes only economic and functional aspects were considered. So in many cases the space, which dose not contribute to environmental improvement which must go in parallel with the quantity increase of apartments and improvements of welfare and living standards of the apartment inhabitants.
儒家 義理의 俗世化의 전환과 변화 -대만 振文書院(1791~1956)을 중심으로-
吳進安,李芳瑜 영남대학교 민족문화연구소 2023 민족문화논총 Vol.85 No.-
儒家義理之價值導向有「聖化」與「俗化」之分, 「聖人」是儒家理想世界的典範, ⽽「君子」 是儒家道德實踐的人格理型, 此種理念雖過千年仍不墜. 臺灣自康熙22年(1683)正式納入 清朝版圖, 儒學義理亦隨著制度化的設計⽽進入臺灣, 在府, 縣儒學, 義學及書院進⾏儒學 教育. 1895年清朝割讓臺灣, 使得書院的儒學受到壓縮⽽慧命不續, 在殖⺠地之下, 如何 推展儒學形成一個巨大的挑戰, 身居大傳統地位的知識份子即以權變的方式, 為儒學的傳 播找到存續的方式, 因⽽有轉折與變異, 即以臺灣振文書院為例, 可以看到大⼩傳統在狹 窄空間中的周旋, 從文昌信仰到鸞堂的俗世化儒學教化的轉型, 為儒學義理留下一塊淨⼟, ⽽有其「文人性儒教」與「宗教性儒教」的貢獻. The value orientation of Confucianism is divided into "Sanctification" and "Secularization". The "Saint" is the paradigm of the Confucian ideal world, and the "Gentleman" is the personality type of the Confucian moral practice. From 1683 to 1895, this ideal type always became to a formal Confucianism education. After the Japanese colonized Taiwan in 1895, the Confucianism of the Shuyuan (書院) was compressed and the wisdom of the Shuyuan was interruption. In the case of Taiwan's Zhenwen College, for example, we can see how secularized Confucianism maneuvered in a narrow space, transforming from the Wenchang Faith to the teaching of Confucianism in Luantang, leaving a piece of pure ground for Confucian doctrine, but it also had its contribution of religious humanism.
오진안 영남대학교 민족문화연구소 2011 민족문화논총 Vol.49 No.-
中國文化自發展以來, 在探討政治權威合法性之發展概念上, 儒家的進路是從天命到王道, 而後來便以王道思想為其核心價值。 王道與霸道有別, 儒家強調‘道德’對文化的影響, 並賦予王道思想一種政治權威的合法性依據。 由於從道德層面去支配政治權威合法性之故, 使得儒家掌握了統治者的道統, 並且將其轉化而成道德與政治的永恆價值, 於是神祕性的天命觀念, 成為理性秩序的道德實踐。 這樣的轉化, 使得儒家支配了統治者的作為, 亦藉由此途徑實現儒家的王道理想。 基於這樣的觀點, 本文試從儒家的天命觀與王道思想入手, 探討此種政治權威合法性的內涵與意義, 同時論述儒家王道思想與其侷限。 本文認為在中國文化中, 儒家由天命到王道的思想代表著人類理性精神與道德精神的萌芽與創新, 並且導之於人文主義, 重德的文化傳統更是中國文化的特質, 面對文化的衝擊與思考, 對於建構新的價值與文明, 有其參照的價值。
오진안,장려연 영남대학교 민족문화연구소 2020 민족문화논총 Vol.74 No.-
儒家是形塑中國文化的重要元素. 不僅提供傳統文化的重要價值觀念. 它也成為東亞諸國文化內涵的基礎之一以及標誌著儒風習尚與人文風采. 儒家自孔子而后. 孔門第子傳承孔子哲學思想與人文關懷. 歷經各朝代, 各地區知識階層的詮釋與落地深根之後的哲學發皇. 逐漸在東亞地區有了 多元, 多樣的儒家風貌. 其中即有著從傳統到現代. 指導群倫生活的屬於 價值層次的“共命慧”. 亦有著伴隨在地化所形成的“自證慧”. 從“共命慧”的 角度而言. 即是展現儒學的普遍性. 稱之為放諸四海皆準的價值系統. 再 從“自證慧”的角度而言. 即是儒學在地化之後的特殊性. 即是民族的文化 精神. 本文旨在探求儒學經典中其所蘊含的“共命慧“與”自證慧”之內容. 與其 是否可對今日東亞文明之發展提供參照? 作為東亞融合思維與文明價值 系統之一的儒學是否仍有其令人驚艷之處? Confucianism is an important factor that has created Chinese culture. It not only provided important values of traditional culture, but also became one of the foundations of the cultural connotations of various East Asian countries, and displaying Confucian customs and humanities characteristics. After Confucius, He’s disciples inherited his philosophical ideas and humanities values, and later, various Confucian customs were gradually created throughout East Asia through the interpretation and development of various dynasties and regions. To the present day, Confucianism leads the so-called " Gong-ming hui(共命慧)" that belongs to the value concept of the group's moral life, and it also involves the so-called " Zi-zheng hui(自证慧)" formed in the course of localization. From the angle of the Gong-ming hui(共命慧), it is what highlights the universality of studying abroad, and refers to a tradition of values that fits right anywhere in the world. And from the angle of " Zi-zheng hui(自证慧)" , it refers to the specificity formed after Confucianism was localized in each region, and is also the cultural spirit of each nation. The main topic of the paper is researching specific contents of “Gong-ming hui” and “Zi-zheng hui” inherent in Confucian’s classics. Is Confucianism worth providing in the development of East Asian civilization today? Or, As one of the reasons for East Asian convergence and the value system of civilization, is Confucianism still of great value? The focus of the research relates to these questions.