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『대명률직해』와 현대국어의 구문상 표현차이 연구- ‘良中’, ‘亦中’, ‘爲去乃’를 중심으로 -
박철주 한국어의미학회 2006 한국어 의미학 Vol.21 No.-
Park Choel-ju. 2006. A Study on the Differences of Sentence Expressions Between Dae-myeong-ryul-jik-hae and Modern Korean (良中[ahui], 亦中[yeohui], 爲去乃[hageona] with importance). Korean Semantics, 21. Especially interesting from our point of view is the distinction between literary style of the “대명률직해[daemyeongnyuljikhae]” and Modern Korean. Namely, what decisively marks off literary style of the “대명률직해[daemyeongnyuljikhae]” from literary style of Modern Korean is postposition of locative case and postposition of dative case and sentence of ‘하거나[hageona]/'爲去乃[hageona]’. Therefore, this paper examines the problem of literary style of the “대명률직해[daemyeongnyuljikhae]” and Modern Korean. Relatively little attention was paid to differences in the “대명률직해[daemyeongnyuljikhae]” and Modern Korean about literary style during that time. So, the purpose of the present paper is to offer an analysis of literary style of the “대명률직해[daemyeongnyuljikhae]” and Modern Korean(postposition of locative case, postposition of dative case, sentence of ‘하거나[hageona]’/‘爲去乃[hageona]’). But, the present paper was limited in the “대명률직해[daemyeongnyuljikhae]”. Further studies on different large scale assessments are needed.
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휴머니즘-W.James의 그것과 論語에 나타난 휴머니즘 硏究
박철주 釜山大學校 1983 人文論叢 Vol.24 No.1
Granting that the thought which appears in the Analects of the Confucius is that of Jen(仁) of Confucius, and that W. James' thought is a kind of humanism, then there seems to be a common relation between them. But, in fact, we can't know that the Jen-thought of Confucius is the same as humanism in the West, and we shall have to admit that the Western humanism has the various kinds, Therefore we can expect that there are many difficulties in contrasting the Jen-thought of Confucius with W. James' humanism which is one of various kinds of humanism. Moreover it is a problem to compare two thoughts that had no concert communication arid relation when they come about. But if we can regard the Jen-thought of Confucius as a kind of humanism and grant that W. fames' thought is also a kind of humanism, then we can find a room for comparing between the two thoughts. In fact, in <The Analects of Confucius-written by Jan hi kun> and <Pragmatism as Humanism-written by Patriot Kiaran Dooley>it is claimed that the two thoughts are humanism. Moreover, if we admit that humanism insists on the education of humanity, we can say that the movements which took place in ancient, medieval, modern and contemporary times in Western society is the same one as the movements of the education of humanity in the Analects of Confucius. The difference between them is that the latter has a close relation with politics, while the fommer hasn't. Nevertheless, the characteristic of humanism as retroacting to the past(Ru¨ckgriffe auf dieAntike) is a common ground in both and the fundamental spirit of them is same. In addition to this, in that the characteristic of retroacting to the past aims for reformationism in educating humanity, the Jen-thought is the same as humanism in the West. The contents are as following: (1) Jen's origin (2) definition of Jen (3) The varieties of Humanism (4) James' Humanism.
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박철주 한국어학회 2007 한국어학 Vol.35 No.-
The purpose of the present paper offers an analysis of the newly-coined mimetic word. We encounter new mimetic word in these days. Also the newly-coined mimetic word has very various forms. The newly-coined mimetic word is accomplished by 'mimetic word of facial expression', 'mimetic word of body operation', 'mimetic word of operation of thing', and 'mimetic word of situation expression'. The newly-coined mimetic word consists of newly creation, modification of general mimetic word, borrowing from adverb, adjective, verb, and borrowing from foreign language. However, the newly-coined mimetic word escapes from the environment of communication of internet, and the broadcasting is using it mimetic word recently even from publication. This problem is very serious against the mimetic word. Therefore, this research will discuss this problem.
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휴머니즘 W. James의 그것과 論語에 나타난 휴머니즘 硏究 : Tien 天命思想
박철주 釜山大學校 1985 人文論叢 Vol.28 No.1
Apart from cases where Heaven(tien, 天) merely means <the sky>, it clearly corresponds to Heaven in English and to the German Himmel in the sense of Providence Nature, God. Heaven is the dispenser of life and death, wealth, and rank. The Chu¨n-tzu (君子) must learn to know the will of Heaven and submit to it patiently, a hard lesson that Confucius himself did not master till the age of fifty. Concerning <the way of Heaven>, he was unwilling to discourse. For instance <Our master's views concerning culture and the outward insignia of goodness, we are permitted to hear; but man's nature and the ways of Heaven he will not tell us anything at al1>. What did Confucius understand by the term <Heaven>? Not an anthropomorphic being. Heaven was seldem so conceived in his time, and there is explicit reason for rejecting this idea in connection with Confucius. To the term Heaven as used in the average early Chinese text corresponds the term Shang Ti (上帝) used constanty in the Book of Songs (詩經). Shang means upper, topmost, supreme, Ti means ancestor in the sense in which the Ancestors sometimes figure in the religions of the South Seas or Africa. It is not a word of relationship, but means a royal ancestor, the deified spirit of a former king. If we examine the ways in which Confucius refers to Heaven, it appears that this term stood, in his thinking, for a vaguely conceived moral force in the Universe The idea of Heaven gave him the feeling that somehow, somewhere, there was a power that stood on the side of the lonelyman who struggles for the right, Raising the growing humanistic tendency to a greater height than before, he talked about life instead of death and about man rather than spiritual beings. He declared that "it is man that can make the way great and not the way that can make man great". Here we can say that Confucius was a great Humanist that ever lived. The master said, The truth is, no one knows me. Tzu-kung said, what is the reason that you are not known? The master said, I do not accuse Heaven, nor do I lay the blame on men. But the studies of men here below are felt on high, and perhaps after all I am known, not here, but in Heaven! James was also a great humanist. He thinks of a Pragmatist as a humanist. Pragmatism and Religion says, "On pragmatistic principles, if the hypothesis of God works satisfactorily in the widest sense of the word, it is true. Now whatever its residual difficulties may be, experience shows that it certainly does work, and that the problem is to build it out and determine it, so that it will combine satisfactorily with all the other working truths." Therefore, we can say this: James can honestly protest against the criticism that his theory would allow the belief that God exists to be true even though God did not exist, only because in this special case he takes the statement that God exists to mean no more than that men have spiritual requirements which religious belief may be found to satisfy. The problem is what is meant here by their working satisfactorily? To what do they lead us, in the way that our private concepts' lead to senserealities? Obviously not to supra-sensible realities, of which we can have no experience. The truth is that, as for him, 'our private concepts' which lead to sense-realities lead to the satisfaction of our spiritual and moral needs. Both Confucius and James had a concept of God whose character was far from their traditional one.
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