东方朔人物形象演变研究

GUAN MEI,최영준 중국어문학회 2019 中國語文學誌 Vol.0 No.68

汉代的东方朔不仅是一个诙谐幽默,机智善辩的滑稽狂人,更是一位博学多才、满怀政治抱负却无力施展的文人臣子。但随着时代的演进,道教兴起与佛教东传,更多的杂传杂记和民间传说相继出现,受佛道两教思想的浸染和借用,东方朔形象也被不断演变,逐渐被幻化为一位超凡脱俗、飘逸洒脱的神仙异人,极大地丰富了东方朔的形象。在汉文化圈文化传播和交流的背景下,东方朔的独特形象也通过口耳相传或文献记载方式传入韩国,韩国文人根据自己的领悟进行了再接受和再诠释,并引发一系列具有韩国特色的东方朔传说。人们在后世东方朔形象再塑造时,融入更多自己的主观感受,求得心灵寄托和心理慰藉,因为社会各阶层的人,在东方朔身上都能找到自己的心理需求和满足。借助宗教的神秘和百姓的追捧,东方朔在从历史形象到传说形象的演变过程中,逐渐摆脱了专制皇权的桎梏,以逍遥人间的形象寄托了人们对自由和永恒的向往。 The DongfangShuo of the Han Dynasty were not only a humorous, witty and ridiculous madman, but also a literary courtier who was versatile and politically motivated but unable to perform. However, with the evolution of the times, more miscellaneous miscellaneous stories and folklore have appeared one after another. Influenced by the thoughts of Buddhism and Taoism, the image of DongfangShuo is constantly evolving and gradually transformed into a dignified god. Under the background of cultural communication and communication in the Han culture circle, the unique image of DongfangShuo was also introduced to South Korea through word of mouth or documentary. The Korean literati reinterpreted according to their own comprehension and triggered the legend of the DongfangShuo. In the later generations, when the image of the DongfangShuo is reshaped, it incorporates more of its own subjective feelings, in order to obtain the sustenance and comfort of the soul, because people of all walks of life can find their own psychological needs and satisfaction in the DongfangShuo. With the influence of religion and the pursuit of the people, DongfangShuo’s evolution from the historical image to the legendary image gradually got rid of the embarrassment of the autocratic imperial power, and pinned the people’s longing for freedom and eternity with the image of the happy world.

魏晋唐宋时期“朝隐”思想的演变

GUAN MEI,최영준 중국문화연구학회 2020 중국문화연구 Vol.0 No.48

The contradiction between "Official career" and "Hermit" has always been an eternal topic that plagued ancient literati. The emergence of the "Chao Yin" thought is the result of the conflict between the monarchy and the scholars in the authoritarian system. After Dongfang Shuo put forward the view of "Chao Yin", there were many inherited developments in later generations, and concepts such as "Xin Yin", "Li Yin", "Zhong Yin", and "Jiu Yin" appeared successively. Ruan Ji's "Xin Yin" emphasizes inner peace; Wang Wei's "Li Yin" emphasizes the balance between professionalism and seclusion; Bai Juyi's "Zhongyin" is the neutrality of Da Yin and Xiao Yin; Su Shi's "wine secret" is based on his predecessors to achieve inner transcendence with the help of wine. "Chao Yin", as an alternative way of seizing both "Official career" and "Hermit", During the evolution of later generations, along with the changes in society and the mentality of scholars, the following characteristics have emerged: First, the practice method of "chao yin" thought is more concrete and distinctive; Second, in the "chao-yin" thought, the themes of "chao" and "yin" have changed; Third, the spirit of resistance of the "chao-yin" ideology gradually faded; Fourth, the degree of recognition and acceptance of the "chao-yin" ideology has gradually increased. The evolution of "Chao Yin" thought is an inevitable consequence of the development of social political and cultural thoughts, and is an important part of traditional hermit culture. The rich and splendid hermit culture created during the development and evolution of the "Chao Yin" thought is of positive significance. As a method of behavior, "Chao Yin" is characterized by the choice of a detachment from the absolute opposition between "Official career" and "Hermit", and maintains a sense of normality between 'go forward' and 'give in' It is of practical significance in any era. 对于深受儒家传统思想熏陶的古代文人而言,入世与出世是一对难解的矛盾,儒家尊师孔子倡导读书人要积极入世,以修身齐家治国平天下为奋斗目标,承担起对社会、对国家的责任。然而,中国古代文人不得意者居多,他们心中大多隐藏着一种隐逸情结,向往过一种超脱的与世无争的生活,保持心灵的自由与高洁。但退隐与兼济相悖,隐居与贫寒又往往相伴相随。“朝隐”处世思想是指在特定的环境压力下,士人虽身居庙堂之上,没有公开的隐士身份,却依旧可以保持相对独立的主体意识和人格理想的隐逸方式。这是专制体制下君权政统与士人阶层道统矛盾斗争的结果,是士人在出与处、仕与隐、职与事两端所做出的调和努力。 继东方朔提出“朝隐”观点之后,后世多有传承发展,相继出现了“心隐”、“吏隐”、“中隐”、“酒隐”等不同朝隐方式。隐逸风尚的发展变化与当时的政治变动和士人心态有着深刻联系,是王朝兴衰、执政者对待隐士态度和士人个体的思想变化等多重因素影响的结果。魏晋以来的心隐观念,为六朝士族依隐玩世、抛却社会责任提供了托词。初盛唐开明的社会政治和“京官加别业”的出处为宦模式,使亦官亦隐的朝隐思想具有了新的含义,不再是与政治现实相对抗的处世手段,而是一种能以自己的兴趣爱好和乐观洒脱的态度选择的生活方式。随着社会认可度的提高,朝隐的主题也发生转变。及至宋代,朝隐思想进一步发展,朝隐的处世方式也愈发鲜明化、具体化,朝隐”思想在发展演变过程中创造的丰富灿烂的隐逸文化是具有积极意义的。“朝隐”作为一种行为方式,其特征是在仕与隐的绝对对立中选择了一种超脱融通,在进退出处之间保持了一颗平常心,这在任何时代都是具有现实意义的。

范蠡故事在韓半島的傳播與接受

GUAN MEI,최영준 한국중국언어문화연구회 2021 한중언어문화연구 Vol.- No.59

韩半岛深受中国文化的影响,范蠡形象很早就传入韩半岛并受到韩半岛文人的关注,也产生了广泛的影响。初入仕途时他们倾向于以范蠡的忠臣形象来抒发自己的政治抱负,怀才不遇时,他们又倾向于在范蠡的隐者形象中寻求慰藉。范蠡成了韩半岛文人尽忠报国,功成身退,逃避现实,圆滑处世的榜样和前车之鉴。 韩半岛的文人在对范蠡故事进行引用和再创造时,在继承了汉籍中范蠡的“贤臣”“隐者”“商贾”形象的同时,在对范蠡的认识和评价上也表现出了区别于中国的独特的地域特点。首先在中国存在争议的范蠡的忠臣形象得到了韩半岛文人的拥护和肯定;其次范蠡弃官从商的魄力也赢得了韩半岛文人的一致赞美与向往;最后是范蠡的仙人和财神形象在韩半岛的文学作品及民俗中都不见踪影。体现了韩半岛文人以本民族价值观为基础对中国文化的选择性接受。

探究王蒙作品中的女性观

GUAN MEI,육화상 한국중국언어문화연구회 2021 한중언어문화연구 Vol.- No.61

Not only did Wang Meng create a large number of women's images in his works, but his themes were also thoughtful of women's problems in society at that time. Wang Meng's interest in female groups such as schoolgirls and intellectual women, as well as her interest in family, and her new image of women also reflect the changes in the thinking of 20th century Chinese society. Under the influence of his personal experience and the times, Wang Meng had his own unique views on the women of his time. On the one hand, he cherishes the hard-won liberation process of women and encourages them to pursue social construction. On the other hand, she reflected on the individualistic trend and overall westernization brought about by the May 4th Movement. Wang Meng wrote about women with distinct characteristics of the times. She created a new group of women with traditional gentle, virtuous virtues and self-esteem. Wang Meng also recognized the specific existential difficulties of suppressing and sacrificing the individual consciousness of the new woman. and began to advocate the idea of gender equality in the family, They are also wary of Western eyes that materialize and solidify traditional Chinese female characteristics. As a result, he enriched and enriched his view of women, showing the progress and limitations of his view of women.

Postpartum depression and its correlates in middle‐class women in Hunan, China

Guan Ziyao,Bai Wenhui,Qin Chunxiang,Sun Mei,Bai Xiaoling,Tang Siyuan 한국사회복지학회 2020 Asian Social Work and Policy Review Vol.14 No.2

Postpartum depression (PPD) has a negative impact on both infants and women. The middle-class group is rapidly expanding with increased but unmet psychological needs. To determine the risk and its correlates of PPD in middle-class women in Hunan, China. A sample of 306 middle-class puerperae from obstetric wards of a large general hospital was enrolled in the study. Our results showed 55.6% middleclass women were suspected PPD. Related risk factors included a history of complications, pregnancy stress, subjective support, and interaction effect between objective support and negative coping. The protective factors included objective support and an interaction effect between subjective support and negative coping. Early assessment and individualized guidance in terms of social support and coping to identify and prevent PPD in this population are required.

THE COMPENSATING TEST SYSTEM OF HIGH ORDER ASPHERIC PLATE

LIN GUAN-QING,YI MEI-LIANG The Korean Astronomical Society 1996 Journal of The Korean Astronomical Society Vol.29 No.suppl1

Electronic and chemical properties of cathode structures using 4,7-diphenyl-1,10-phenanthroline doped with rubidium carbonate as electron injection layers

Chen, Mei-Hsin,Chen, Yu-Hung,Lin, Chang-Tin,Lee, Guan-Ru,Wu, Chih-I,Leem, Dong-Seok,Kim, Jang-Joo,Pi, Tun-Wen American Institute of Physics 2009 JOURNAL OF APPLIED PHYSICS - Vol.105 No.11

Passive Ranging Based on Planar Homography in a Monocular Vision System

( Xin-mei Wu ),( Fang-li Guan ),( Ai-jun Xu ) 한국정보처리학회 2020 Journal of information processing systems Vol.16 No.1

Passive ranging is a critical part of machine vision measurement. Most of passive ranging methods based on machine vision use binocular technology which need strict hardware conditions and lack of universality. To measure the distance of an object placed on horizontal plane, we present a passive ranging method based on monocular vision system by smartphone. Experimental results show that given the same abscissas, the ordinatesis of the image points linearly related to their actual imaging angles. According to this principle, we first establish a depth extraction model by assuming a linear function and substituting the actual imaging angles and ordinates of the special conjugate points into the linear function. The vertical distance of the target object to the optical axis is then calculated according to imaging principle of camera, and the passive ranging can be derived by depth and vertical distance to the optical axis of target object. Experimental results show that ranging by this method has a higher accuracy compare with others based on binocular vision system. The mean relative error of the depth measurement is 0.937% when the distance is within 3 m. When it is 3-10 m, the mean relative error is 1.71%. Compared with other methods based on monocular vision system, the method does not need to calibrate before ranging and avoids the error caused by data fitting.

『韩非子』寓言中的愚人形象研究

최영준,GUAN MEI 중국학연구회 2019 中國學硏究 Vol.- No.89

In the fable of “Han Feizi”, there is an image group composed of many ignorant and stupid “stupid” people; The emergence of such “stupid” people is not the accidental appear, but the result of Han Feizi’s conscious creation and inheritance. Behind the superficial features of the “stupid” person’s “stupid” things, it contains the creative motivation and cultural psychology of the creators. It is closely related to the social reality of the pre-Qin and the subjective factors of Han Feizi. It is not only an effective way of arranging and creating creators, but also a manifestation of its political, philosophical and academic ideas. This paper is based on the meaning of “stupid” in the pre-Qin period. Bymeans of text perusal, According to the three connotations of the word “stupid” in the pre-Qin period, the inductive research is carried out on intellectual, knowledge and temperament issues. The image of fools shaped by Han Feizi is mainly concentrated in the civilian class and the origin of stupid behavior is mainly due to lack of knowledge and experience. Many of the storylines are composed of dialogues of characters, highlighting the personality of the characters in vivid dialogues. In addition, the gender of the fools is vivid. The reason is, first of all, Han Feizi advocates the idea of “people For the small expenses, I forgot the huge benefits that will be achieved.” He believes that the people are ignorant and ignorant. This extreme contempt for the people may be the image of the fools who prompted Han Feizi to shape a large number of civilians; Secondly, Han Feizi’s ideology of “stupidity” and “intellectuality” made him think that whether it is a fool of knowledge lacking or a fool of temperament, Can work hard to become the ideal wise man; Emphasizing the guiding role of knowledge and experience in people, That is, the meaning of the wise man’s guidance and demonstration of the fool. Finally, Han Feizi is a prominent thinker of the emerging landlord class. His literary view has distinct political characteristics. Han Feizi pursues “Language emphasizes appropriate expression”, Effectively serve its way of thinking, Although the fool’s actions are ridiculously funny, they can vividly convey the author’s thoughts, causing the monarch’s thinking and reflection in humorous humor. In order to achieve the purpose of promoting their own political thoughts. Han Feizi tried to achieve the purpose of restraining people by means of the image of a fool with a vivid personality, so that people can embark on the right path. It is also to provide a basis for good public behavior in the construction of the law. 韩非子的寓言中, 存在着一个由众多愚昧、蠢笨的 “愚” 人构成的形象群体;他们 “愚态各异” 、“蠢态可掬”。这类 “愚”人的出现, 不是偶然的诞生,而是韩非子有意识创造与继承的结果。在 “愚” 人 “愚” 事滑稽调笑的表面特征背后,蕴涵着创作者深层的创作动机和文化心理。与先秦的社会现实、韩非子的主观因素紧密相关。它既是创作者发掘、创造的行之有效的说理方式, 也是其政治、哲学、学术思想的表现载体。本论文从前秦时期 “愚”的涵义为导入点, 通过文本细读的方式, 根据先秦时期 “愚”字的三种内涵, 从智力问题、知识问题以及性情问题上进行归纳研究, 韩非子所塑造的愚人形象主要集中在平民阶层且做出愚蠢行为的本源主要在于知识和经验不足, 很多故事情节是由人物的对话构成, 以生动的对话凸显人物个性。此外, 愚人的性别色彩鲜明, 韩非子巧妙地刻画了栩栩如生的女性愚人形象。究其原因, 首先, 韩非子主张 “苦小费而忘大利”的民智观。他认为民众愚昧无知, 这种针对民众的极端轻视可能是促使韩非子塑造了大量平民的愚人形象;其次, 韩非子由 “愚”而 “智”的教化思想使他认为不管是知识缺乏性的愚人还是性情问题上的愚人, 都可以通过后天的努力变成理想的智者;强调了知识和经验对人的引导作用, 即智者对愚者的引导和示范的意义 。最后, 韩非子作为新兴地主阶级的卓越思想家, 他的文学观具有鲜明的政治特色, 韩非子追求 “言求其当”, 有效的服务于其说理方式, 愚人的所作所为虽荒诞滑稽, 但却能形象生动的传达了作者的思想, 在幽默风趣中引起君主的思考与反思, 从而达到宣传自己政治思想的目的。韩非子试图借助性格色彩鲜明的愚人形象来达到约束人的行为, 使人走上正途的目的, 更是给予法度建设提供良好民众行为基础。

Research on the Computer Music Production Technology System under the Digital Background

Yong Mei Li,Jingqiu Liu,Yi Wen Zhang,Chen Chen,Xuan Guan 보안공학연구지원센터 2015 International Journal of Multimedia and Ubiquitous Vol.10 No.11

Computer music, as an important product of the information and digital age, belongs to the systems engineering combining the musical discipline with computer information control technology science. Through the applied research on digitalized acoustical signals, characteristic analysis of computer music, computer MIDI production technology, digital audio technology and computer music production software, this paper builds up a set of computer music production technology system based on a digital, informational and modernized background, and proves by experiments that this system makes the computer music production technology represent effects of simple and convenient usage, high-degree simulation and efficient extraction.