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- 저자 : 吳相錦 ( Ou Sang Keum ) (검색결과 2 건)
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오상금(Ou, Sang-Keum)(吳相錦) 대한중국학회 2021 중국학 Vol.75 No.-
《文選》李善注既有廣徵博引又有重複引用相同注釋的現象。從《文選》作品與李善注的反復引用、廣泛徵引既可窺探古代文人常用詞彙,也能夠考察李善注與《文選》作品的互補關係。李善在轉引舊注中的經文或其他文獻所載經文時,並非直接引用,而是考慮到經書原文,有參考經書原著的可能。且根據古抄本與刊刻本的校勘,李善並不會根據作品正文而改動經文原字。對於李善注引文獻是否來自於類書的問題,從當時文獻依靠手抄流傳和以卷軸裝爲主的時代來推斷,根據李善注引經及其各家注考所得,可知注釋出自當時普遍流傳的經注單行本的可能性比較大。在《文選》未收錄經文的情況下,李善並非受當時經書統一的影響,而是以作品正文爲準,將“經書”文獻加以注入其中。這樣一來起到了在閱讀文學作品的同時補習經文的功效,對提升個別文學作品的價值起到了一定的作用。 Lishan’s Annotations of Wenxuan play a significant role in the history of the study of Wenxuan, which is famous for its meticulous annotation, rigorous systems and extensive citation. Because Lishan lived in an early era, the abundant citations in the annotations can preserve a large number of the missed books and early appearances of existing books, which are of great value for the classic books s compilation and collation. On the basis of previous researches, this paper uses the methods of collation, analysis and induction to sort out the relevant citations of the classic books from Lishan s annoations. This paper adopts the structure of four parts, summarizes the specific style of Lishan’s citations and carries out an overall evaluation on the academic value. Firstly, Lishan had both widely cited and repeatedly cited the annotations for the same word in different works in Wenxuan. Secondly, when Lishan had a tendency to refer to the original texts of classic books but does not change the original appearances according to the Wenxuan’s work. Thirdly, most of the citations of classic books by Lishan are probably from the single editions that were widely circulated at that time. Fourth, Lishan mainly used the classic books to comment the works in Wenxuan. In this way, classic books can be study at the same time while reading literary works, which plays a certain role in enhancing the value of literary works in Wenxuan.
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傅剛 ( Fu Gang ),吳相錦 ( Ou Sang Keum ) 한국외국어대학교 중국연구소 2021 中國硏究 Vol.87 No.-
『尚書』, 據『釋文』所載爲“本王之號令, 右史所記。孔子刪錄, 斷自唐虞下訖秦穆, 典謨、訓誥、誓命之文”, 是記錄夏、商、周時期最早的歷史文獻。由於其書早爲人所重視, 先秦諸子, 尤其是儒家經典『左傳』『禮記』等多次引用。李善亦將其視爲重要文獻, 因此他曾多次注引『尚書』以及相關文獻。目前, 李善注引『尚書』的研究成果與他經相比尤爲豐富, 如趙建成主要以『隋志』來整理善引各『尚書』之相關文獻有何不同, 提出亡佚的情況以及糾正其中的訛誤;劉高尚考察了李善引『尚書』的相關文本, 主要對其各本亡佚情況加以探討;日本學者斯波六郎通過李善注引『尚書』, 主要考證『尚書』各文本之間的關係。本文, 筆者主要是從其所引『書』相關文獻、古今孔傳文之別、鄭玄『尚書』注等各家注、舊注所載『書』文等問題, 綜合前人的研究成果對李善注引『書』的問題作一整體性的研究。 In Lishan's citations of Shangshu, although Kong Anguo's annotations play the main role, the citations from the editions by Marong, Zhengxuan and Wangbi should not be ignored. Such as "Shun Dian" and related parts are quoted from Wangsu's edition. "Ouyang Shangshushuo" is quoted from Shuowen. One of Xiashu's citations is quoted from Guoyu by Weizhao's version, and the other’s from Shuowen. Liuxiang's "Shangshu Wuxing Shuo" and "Shangshu Shu" each exist one material, which are now out of the way of investigation. In addition, the quoted texts from Shangshu which are not the same as the edition of Zhengyi, might refer to the earlier and better editions seen at that time, or from the Yingshao's "Hanshu Zhu", Xuguang's "Shiji Zhengyi", Heyan's "Lunyu Jijie" and Shuowen annotations.
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