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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.
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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.
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문승용 ( Seung Yong Moon ) 세계문학비교학회 ( 구 한국세계문학비교학회 ) 2006 世界文學比較硏究 Vol.16 No.-
『The Analects』 said "Zixia(子夏) asked `The pretty dimples of her artful smile! The well-defined black and white of her eye! the finishing touches of the white powder for the colours! What is the meaning of the passage?` The Master said, `the finishing touches of the white powder follows the business of laying on the colours.` Zixia said `The Ceremony(禮) is a subsequent thing(禮後乎)?` The Master said, `It is Shang(商:子夏) who can bring out my meaning of Shijing(詩經). Now I can begin to talk about the odes with you.`" This phrases speaks for the Confucian poetics. It is taking a serious view of healthy thought for an ideal society, and the former kings by the poetry, Shijing regulated the duties of man and wife, effectually established filial obedience and reverence, secured attention to all the human relations, adorned the transforming influence of instruction, and transformed manners and customs. (先王以是經夫婦, 成孝敬, 厚人倫, 美敎化, 移風俗.), and on the other hand neglects a rhetorical device as a matter of poem form. But this phrases roused disputes on the making out the Confucian poetics. The point is the interpretation of `繪事後素`. The Han Dynasty(漢代) scholar, Zheng Xuan(鄭玄) explained `the finishing touches of the white powder follows the business of laying on the colours`. The Song Dynasty(宋代) scholar, Zhu Xi(朱熹) explained `the business of laying on the colours follows the preparation of the plain ground.` On the basis of making a study of Han Dynasty painting techniques, Zheng Xuan` explanation is right, But their explanations have something in common. the Confucian poetics heads for `accomplishments and solid qualities are equally blended(文質彬彬)`, and did not neglect a rhetorical device as a matter of poem form.
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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.
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경적(經籍)에 나타난 『시경(詩經)』의 인문학적 요소의 현대적 의미 고찰
문승용 ( Seung Yong Moon ) 한국외국어대학교 중국연구소 2010 中國硏究 Vol.50 No.-
In China, Confucius respected as an initial founder of Rujia(儒家), was the prominent scholar in humanistic thought in 『the Analects of Confucius(論語)』and the Book of Odes(詩經)』. His words were recorded in the Analects as follows : "A man can preside over the principles of Heaven, those principles do not preside over the man.(人能弘道, 非道弘人.)" The term of humanities was first used in 『the Book of Changes(周易)』, said "This is the principle of Heaven, which are realized in the human society. It is the human civilization.(天文也. 文明以止. 人文也.)" 『the Doctrine of the Mean(中庸)』said, "Benevolence is the element of humanity.(仁者, 人也.)" Those refers can contribute to the human civilization, such as literature, history and philosophic codes in ancient China. Humanistic thought is also contained in other Confucian classics. On the other hand, The humanistic rule of Confucianism from Analects is also based on the supernatural values. 『The Book of Changes』also said, "Heaven created the supernatural beings.(天生神物.)" The praise songs(頌) of 『the Book of Odes』consist of songs in praise of imperial ancestors sung on sacrificial occasions. Humanistic rules of Confucianism are not completely analogous to western humanistic thought. Modern humanistic thought is the origin of liberty and equality in the political significance. Humanities of Confucianism also encompassed the liberty and equality of political significance, but principally made good use of maintaining the political structure. Today we specially have to be paid to combining people oriented thought of Confucianism and the modern humanistic concept.
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상주(商周)시대 인문사조(人文思潮)에 있어서 말하기와 글쓰기의 연원과 형성 고찰 -"언부진의론(言不盡意論)"을 중심으로-
문승용 ( Seung Yong Moon ) 한국외국어대학교 중국연구소 2015 中國硏究 Vol.63 No.-
Language is the human ability to use complex systems of communication, and Chinese language has a very unique character to be traced back over 3,000 years to the first written records, and even earlier to a hypothetical Sino-Tibetan proto-language. The view of language of Taoism and Confucianism was proposed as long ago as in the year 2000, Spring and Autumn period. Their common denominator was the language`s constraints and negative consciousness. Laozi`s Taodejing said “The Tao we talk about is impermanent, The names we attach to also impermanent.” “he who knows doesn``t speak, he who speaks doesn``t know.” The Tao is one of the most important terms in Chinese thought. A name is a word used for identification. But the name of a specific entity sometimes can not be called a proper name. The written characters are not the full exponent of speech, Words cannot completely express ideas, it is a saying from The Book of Changes. This is a beginning of the language negative consciousness in the pre-Qin days. Confucius also said “I would not say anything.” “Clever words disrupt virtue.”, “Like not able to speak.” But his real mean is that “Virtue will always have something to say.” His language negative consciousness is due to Pro-naturalistic farming culture, “Heaven never say anything.” and First character oriented communication culture.
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