朋友有信의 意味에 대한 硏究

우준호 중국학연구회 2009 中國學硏究 Vol.- No.47

PéngYǒuisusuallyusedasonewordmeaningfriends,butitmakesmore grammatical sense when we separate Péng and Yǒu, focusing on the relationship between them,which willalso help us betterunderstand the meaningofPéngYǒu Yǒu Xìn,oneofthefivemoraldisciplines. Around theeraofXiZhou( )dynasty,PéngandYǒu each referred to the colleague officers from upper classes and those from lowerclasses in accordance with their social hierarchical status. Again, this distinction diminishedtothesonsofofficersandthoseofcommonpeople,whichlateron changed tothefriendseducated togetherorworkingtogether,orany close friends.Keeping pace with the changes in the meaning ofPéng Yǒu,the meaningofPéngYǒu Yǒu Xìn alsohasbeen changed. Now ourmodernsocietyaswellasthewesternsocietysupportsthemoral valuesoffreedom andequalitybyindividualism.Still,itdistinguishesupper class elites from lowerclass elites,also elites from non-elites.There are outstanding friends and atthe same time ordinary friends.Therefore,it wouldbemeaningfultodiscusshow toapplythemoraldisciplinePéngYǒu Yǒu Xìn with its origninalmeaning effectively to the solution ofmodern societyproblems. Asoneofthemain Confucian moraldisciplinesSān GāngWǔ Lún( ),Péng Yǒu Yǒu Xìn should be practiced based on the absolute love of self-sacrificewhichhasbeentaughtthroughthephraseofWèilínggōngLúnyǔ -saying“Achievelovethroughyoursacrifice.( .)”Withoutthatkindof loveand trust,itisimpossibletoguard and help each otherfullheartedly forthebenefitofsocialcommunitytowhich webelong. Itcan beonewayofacquiringindividualrightand happinesstopursue one’sprofitsliberallywithouttakingtheresponsibilitytocareothersin the samesocialgroup.Butitcan resultin theextremetrendofselfishnessand 朋友有信의 意味에 대한 硏究▪禹埈浩 375 투 고 일 : 2009. 2. 10. / 심 사 일 : 2009. 2. 25 ~ 3. 15 / 게재확정일 : 2009. 3. 17. mistrust,which wouldeventuallyblock fulfillingthepurposeofestablishing themostdesirable society fullofmutualunderstanding and trustwithout anyconflicts. In short,themoralvirtuePéngYǒu Yǒu Xìn hastheuniversalvirtuous valuewhich can beused tosolvetherelationalproblemsbetween different socialgroupsin modern society.To follow this principle willhelp modern society to develop more trust between different people and groups, guaranteeing a more harmonious and peacefulsociety where people and groupsunderstandandtrusttheotherpartybetter,cooperateandunitefor common happinessandprosperity.

<赤壁賦> 考

禹俊浩 충남대학교 인문과학연구소 1982 인문학연구 Vol.9 No.2

한국인이 몰려온다

禹竣皓 세계평화교수협의회 1984 廣場 Vol.1984 No.134

夫婦有別의 意味에 대한 硏究

우준호 중국학연구회 2015 중국학연구 Vol.- No.73

The moral virtue Fū Fù Yǒu Bié is premised on the moral virtue Nán Nǔ Yǒu Bié(男女有別)́. The moral virtue Nán Nǔ Yǒu Bié means that man and women should keep a distance from each other in order to prevent illicit connection. The moral virtue Fū Fù Yǒu Bié means that husband and wife should keep a distance from each other in order to treat each other with due respect. In modern society, due to the high tendency of sexual liberation and prevailing evasion of responsibility, mail or female, married or unmarried start relationship more easily. This kind of easy and liberal relationship causes an equivalent easy breaking up, forming a vicious cycle of heatless relationship. As a result, it becomes harder to have a stable family in which both man and woman are responsile for and dependent on each other. Among young people, there is a strong tendency to evade marriage, trying not to have many children, even no children at all. This naturally results in low birth rate and we are losing the most important social value, that of a family, the basic social unit. To solve this kind of relationship problem, single men and women should be prudent about their relationship and unity with due respect. Likewise married people should be polite to their spouse, respecting each other. The most practical principle of husband-wife relationship should come from the ethic that they are loyal to each other. The same rule should apply to single men and women. The original virtue of Fū Fù Yǒu Bié that husband should contribute to the welfare of society outside home, while wife should manage things inside home is also useful in modern family and society. However, in modern society both men and women work outside home, where they should play different roles and realm according to their personality and preference above all with respect and cooperation. In fact, as one of the main Confucian moral disciplines Sān Gāng Wǔ Lún(三綱五倫), Fū Fù Yǒu Bié should be practiced based on the absolute love of self-sacrifice which has been taught through the phrase of Wèilínggōng Lúnyǔ - saying "Achieve love through your sacrifice.(殺身成仁.)" Without that kind of love and respect, it is impossible to treat each other with due respect full heartedly. In short, the ethical virtue of Nán Nǔ Yǒu Bié and Fū Fù Yǒu Bié has the universal virtuous value which can be used to solve the relational problems between man and woman or husband and wife.

長幼有序의 意味에 대한 硏究

우준호 한국중국문화학회 2016 中國學論叢 Vol.0 No.51

In the traditional society, the ethical virtue of Zhangyouyouxu that the younger must honor the elders was forced to unilateral effect. At the same time, mutually relational spirit of Zhangyouyouxu, that is to love each other sacrificially and unconditionally between brothers or between races and to give way to each other and stay in order was also held in-law. In modern Korean society, this traditional family-oriented community was rapidly destroyed in the process of pursuing industrial and economic development in a short period of time, and individualism has been deepened, which is focused on personal values rather than family values. To make a good understanding of mutually relational familialism spirit of the ethical virtue of Zhangyouyouxu as a principle of wisdom and to care and respect each other generation would be of great benefit to taking steps to address all kinds of social conflicts between generations, which result from the attitudes to see human relations as a tool for selfish purposes and interests.

<後赤壁賦> 考

禹俊浩 충남대학교 인문과학연구소 1983 인문학연구 Vol.10 No.1

儒敎의 基本觀念에 대한 再考察

禹埈浩 한국중국문화학회 2000 中國學論叢 Vol.10 No.-

As the prerequisites for systematic understanding of the intrinsic value of Confucianism, the origins of the 'Ru(儒)', the word 'Xiao(孝)' and the word 'Ren(仁)' have been first analyzed in this paper. Based on this analysis, the significance of 'Ren(仁)', the basic idea of Confucianism has been restudied in a unique perspective. The origin of 'Ru' dates back to the Yin dynasty, when 'Ru' was estimated to refer to the chief performer of the ancestral sacrifices. When it came to the Zhou dynasty under the patriarchal clan system, 'Ru' fell to the status of a performer praying for rain from the nobler status of a celebrant. After Zhou collapsed with the rank system broken, 'Ru' is assumed to have resumed his former position of a celebrant for the ancestral rites, securing his status and domain as a literary man. The origin of 'Xiao' is not from the good care for living parents but rather from the sacred rites for the dead ancestors, which is thought to have been possibly extended to the meaning of the good care for living parents later on. Also, the original meaning of 'Xiao', ancestral sacrifices was to serve the best food for the ancestral spirits. It was natural that the ancestral sacrifices for the spiritual being should be put before the good care of the living parents. The origin of 'Ren' was to console the dead people and offer them the food, which afterward has been extended to mean consoling the living people and offering them food. Therefore it can be said to have the same moaning with 'Xiao'. They can be distinguished in the fact that 'Xiao' is used for personal matters while 'Ren' is for social or public matters. The significance of 'Ren' consists in "Sacrifice yourself and achieve love" - '殺身成仁' from '衛靈公', part of '論語', which is said to mean the absolute love such as 'benevolence' 'philanthropy'. Considering the beginning of the 'Ru'- the ancestral rite performer and the word 'Xiao'- the ancestral sacrifice and the word 'Ren' the basic idea of Confucianism - the consoling the dead people with food, the love connecting parents and children with utter devotion as in serving ancestral spirits is the basis of Confucianism. This kind love for parents or for children is extremely poignant and the rule doing to others thinking of the reversal status of oneself can also be poignant. Therefore, others are as precious as I am, other parents are as precious as my parents are and other children are as precious as my children are. With this open mind we can transplant that absolute love to other parents and other children. In conclusion, 'Ren' in Confucianism can refer to absolute love such as 'benevolence' and' philanthropy', which verifies a strong possibility that the oriental confucian value can become universal for the coming global world. And it is assumed in this paper that Confucianism can help to solve modern problems in case we truly understand its real value. For this purpose, more concrete and profound study on the intrinsic values of Confucianism will be continued through complete translation and adaptation of 'Ren' and further study on the ethical views of "the three fundamental constituent members of a community and the five moral disciplines in human relations" - '三綱五倫' from Confucianism.

中國散文의 體裁變遷에 관한 硏究

禹埈浩 한국중국문화학회 1998 中國學論叢 Vol.7 No.-

本文首先設定中國散文的定義和範疇, 進而考察中國散文的體裁變遷過程, 적以對中國散文的文體分類有更深的認識. 一般的看法, 把中國古代的騈文包含在散文的定義和範疇之內, 這是較無爭論, 但是在源流和系統上屬於詩歌的辭賦?箴銘?頌贊及現代的散文詩是否屬於散文的範圍, 學者각有不同的認定. 筆者認爲以上文體應劃歸詩歌的範疇, 排除在散文的範圍之外, 因爲사們雖然具有相當多的散文要素, 可是각具有明顯不同於散文的詩歌特性以及詩歌獨具的文學價値和藝術性. 中國散文早已在先秦具備屬於敍記?奏議?論辯?書牘性質的文章, 到了兩漢已經具備論?序跋?奏議 ?書牘?詔令?傳記?碑誌?敍記等的文體. 六朝時, 維持兩漢具備的文體而産生了不少優秀的, 到了唐宋, 哀祭和遊記定型爲獨立的散文文體, 至此中國散文的一切類型臻於完備. 明淸兩代, 散文병沒有體裁方面的發展, 可是此時各種流派的散文家輩出, 産生了數量相當多的優秀作品. 到了現代, 因特殊的時代狀況反映在散文的體裁形成方面, 而把散文分類爲雜文?小品文?報告文學?一般敍事散文, 但是사們互相重複包括的細部文體皆能歸屬於在古代散文已經定型化的論辨?書牘?傳記?敍記?遊記等. 同時, 論辨?書牘?敍記名稱可改爲現代比較通用的論說?書信?記. 結果, 包括古代和現代的中國散文文體可以簡明分類爲論說?序跋?奏議?書信?詔令?傳記?碑誌?哀祭?記敍?遊記等的十. 筆者認爲以上這種包括古代和現代的簡明的文體分類可以解消因其領域的複雜和尨大所造成的不便, 以促進對中國散文硏究的복勃發展.

동파부고 (東坡賦) ( 1 )

우준호 영남중국어문학회 1983 중국어문학 Vol.6 No.1

辭賦의 詩歌的 特性

禹埈浩 한국중국문화학회 2001 中國學論叢 Vol.11 No.-

This study has closely examined the poetic features exposed in the forms of Cifu for the purpose of preparing a basis to understand the artistic characteristics and literary worth of Cifu which was quite influential throughout the history of Chinese literature. First a careful examination of the essential differences between poetry and prose will present the universal criteria to definitely distinguish between poetry and prose from the form-based perspective. One of the essential features of poetry is that poetry is composed of words of song, which are characterized to have rule-restricted rhythm. Basically the rhythmic essence of poetry consists in its sentence form focused on rhyming with two verses composing one couplet. Rhyming is one of the most distinguished elements in the history of the ancient Chinese literature, the existence of which determines whether certain literary works belong to poetry or prose from the form-based perspective. In modern literature, a poem can show its measures of rhythm by separate lines. If it is written without lines, it would be difficult to notice the rhythms as poetry. In this regard it can be defined that if written in lines it is a poem if written without lines, a prose. But in the ancient literature when neither ending marks nor line division were used, couplets composed of two verses were used along with a fixed rhyme-focused sentence form, which led to an easy recognition of measures of rhythm delivering the accurate meaning and arousing the interests from the readers. Rhyming was absolutely indispensible for showing the measures of rhythm. If one reads a prose-like poem just as a prose, not attending to its rhymes, it can cause the readers to lose the real meaning and taste of the poem, which is sometimes totally misunderstood as the content units small or big are difficult to catch. Secondly the poetic features of Cifu which are definitely distinguished from Pianwen and Sanwen have been examined by comparing the structural features of Pianfu and Pianwen, Wenfu and Sanwen. Pianfu naturally satisfies the requisites of poetic rhythms applying the antithetical and rhyming sentence structure. Also the rhyme changes can divide a poem into several repetitive rhythmic units. In other words, all kinds of Cifu including Pianfu can be easily divided into content-based units with its frequent rhymechanges. The rhythms of poetry on the whole originate from the repetition of the structured content units. Especially the change of sound resulting from the rhyme changes becomes an important factor which increases the tastes of repetitive rhythms. On the contrary, Pianwen lacks the basic element of poetic rhythms, only using the antithesis-focused sentence structure with no rhyming. In other words, in the ancient literature when neither ending marks nor line division were used, Pianwen unlike Cifu coundn't compose the measures of rhythm clearly and easily. It essentially missed the structure of poem recited with its tunes. And for lack of rhyming and rhyme changes Pianwen couldn't devide the content unit on the basis of structure, the only way may be to gap the content units with blank lines as in modern poetry. Wenfu seldom uses antithetical couplet but on the whole uses the sentence structure of two verses composing one couplet. The exact using rhyme at the end of the content unit makes a unit of rhythm regardless of its rather free, random rhyming, which causes Wenfu to be classified as a poem suitable for singing. Also the rhyme changes used according to its contents form repetitive rhythm units making it easy to divide the structural units and cause sound changes which more increase the tastes of the repetitive rhythm. On the contrary the prose don't use rhymes nor the sentence structure of one couplet composed of two verses on the whole, unable to form a rhythm unit appropriate for singing. Furthermore, the prose in incapable of using the artistic techniques often used in Wenfu such as the rhythm change which can clearly make up the repetitive and regular structural units also arousing the repetitive rhythmic tastes by changing the sound through rhyme changes. In shoe Cifu evidently belongs to poetry from the form-based perspective. Even if it is extremely prose styled the artistic and literary worth of Cifu can be well acknowledged by examining its poetic characteristics.