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        문학 속의 牙山 연구

        손지봉(Son Ji-Bong),안장리(An Jang-Li) 한국민속학회 2002 韓國民俗學 Vol.36 No.1

        Asan has been one of the regions most neglected from the central government throughout Korean history. This study attempts to provide a model for research on regional studies through literature and folk tales. History of Asan begins with the Bronz Age, although the name begins to appear in earnest in literatures of 13c AD. There are nor sufficient historical data about it. And the available data reflects the views of a central government. Therefore, it is necessary to draw on the folktales handed down by the word of mouth. Asan region used to be famous for springs, war, and shipping. It has been called Tang Jung, meaning a fountain of bathing since the Shilla dynasty. It was the place that kings of Koryo and Chosun visited for spa baths. It was also a place of battles between Kokuryo dynasty and Backjae dynasty, between Koryo dynasty and later Backjae dynasty. It was a battleground when Mongolian forces invaded Korean peninsula. It even served as a stage for battle between foreign forces such as Clings and Japans in the Ching-japan War. Since the shipping industry developed in the region, customs warehouses were built in the region. The people in the region were engaged in a variety of productions such as agriculture, fishery, and commerce. They showed a strong unity between themselves. It was proven by the fact that in a battle between Mongolian forces and Asan region, Asan regionals won the victory. However, in the Chosun dynasty, the Maeng Family, the most influential of regional notables, was forced to obey the central government of Chosun Dynasty. And the grassroots of the region were considered trouble-makers. The following folklores are sprinkled with the names of the places in the region: The hot spring folklore where a crane was said to have found a hot spring; filial son-stone folklore where a son took a good care of his parents even in dire poverty; and a nightingale folklore where a brother and his sister helped each other out. There are folklores that described human activities. One of them encouraged pride in the region by introducing Admiral Lee and Mang Sa Sung. One about Park Moon Soo, Royal Agent, and Lee Hag Bok showed superiority of common people. A folklore about Lee Ji Jam, an official in the region, reveals the wrongdoings of Ajeons, regional officials in an attempt to cause soul searching on the part of Asan residents.

      • KCI등재
      • KCI등재

        학부에서의 통역번역교육

        손지봉(Son Ji Bong) 한국통번역교육학회 2003 통번역교육연구 Vol.1 No.1

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

        This thesis takes a look at college education in Korea centering on interpretation and translation and presents a direction. The teaching of interpretation and translation used to be conducted largely in graduate schools. Recently, however, undergraduate curriculum has begun to incorporate it. While it is encouraging to see it spread among colleges to teach interpretation and translation due to the rise in demand for interpreters and translators, there is a pressing need for an adequate paradigm for teaching the necessary skills. This research reviews the curricula of the division of interpretation at institutions such as Keum Kang University and Tae Gue University of Foreign Studies. It suggests what educators should do in the areas of research, education and practice to make up for whatever is lacking. This research draws on data in China, which has a longer history of research on interpretation and translation than that of Korea. This research discusses the content and methods of teaching interpretation and translation centering on teaching culture-bound language. It also discusses practical problems arising in translating literary works. This thesis only deals with fragments of theory, education and practice involving interpretation and translation, thus falling short of presenting a general direction. Future research on each area should concern various problems and general direction. The merit of this thesis is that the need of active exchange of ideas between interpreters and translators engaged in education is reaffirmed here so that they can find a desirable direction of undergraduate education.

      • KCI등재

        국내 통번역교육 교육내용의 현황과 의미

        손지봉(Son, Ji-Bong) 한국번역학회 2019 번역학연구 Vol.20 No.4

        This study set out to examine the curriculums of 403 colleges and universities(including cyber and community colleges) in South Korea and investigate the changing patterns of graduate schools for interpretation and translation, undergraduate interpretation and translation departments, and interpretation and translation courses in general departments. As for methodology, the study first reviewed the quantitative increase and decrease of graduate schools for interpretation and translation, undergraduate interpretation and translation departments, and interpretation and translation courses in general departments. Second, it categorized the courses at graduate schools for interpretation and translation into “theory-related, background knowledge-related, language proficiency, practice of interpretation and translation, and other courses.” By following the changing patterns of their percentage in the curriculums, the study demonstrated the ways that the curriculums of these graduate schools were completed and developed. Third, graduate schools for interpretation and translation were compared with undergraduate interpretation and translation departments in the percentage of these five categories. The differences between them were used to demonstrate that undergraduate interpretation and translation departments developed their own aspects rather than simply applying the interpretation and translation courses of graduate schools. Finally, the study showed that the titles of interpretation and translation courses in general departments had their own system even though there were only a couple of such courses. The number of graduate schools for interpretation and translation, undergraduate interpretation and translation departments, and interpretation and translation courses in general departments had continued to rise and began to drop ten years ago with the systemization of curriculums according to their respective conditions.

      • KCI등재

        韓·中 城隍說話 比較 硏究

        손지봉 ( Son Ji-bong ) 한국구비문학회 2001 口碑文學硏究 Vol.12 No.-

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

        This thesis is a study on the folk tales about Sunghwangs that exist in China and Korea.Sungwhang gods have been tutelary gods protecting a castle. In China Sunghwangs trace as far back as to Oh dynasty in the Three Kingdom Period and had been worshiped across the nation in the Tang, Song, Won and Ming dinasties. The Sungwhwang gods were introduced to the Korean peninsula before 996 A.D., the 15TH year of Kong Sung Jongs reign.On the peninsula, Sunghwangs, which were invested with titles of nobility and then became the object of national worship services, were enshrined.They have become the unofficial object of worship services along with Chongsa, piled-up stones, that were considered to protect travelers in king Songjongs reign in Chosun dynasty. Since that period, Suhnang and Sunghwang have been used so interchangeably in various forms, such as piled-up stones, shrines, and god-trees that Suhnang has replaced Sunghwang as an official name and piled-up stones are considered the authentic form of Sunghwang.Sunghwang folk tales are responsible for these changes.This paper compares Chinese folk tales with Korean ones in terms of origin, deity, acts of Sunghwang gods, function of Sunghwang and the relationship between the government and the people.Following are the summary of that. First, as the deity of Sunghwang assumed the form of piled-up stones, folk-tales of Sunghwangs location have become spread nationwide, while in China, there have been many folk-tales of the number of Sunghwang tombs. Second, the deity of Sunghwang often originated from an honest provincial public official in Chinese folk tales, while in Korea it often turned into a malignant spirit from a progenitor of a local family. Third, with regard to the acts of the deity, Korean Sunghwangs punish the proud and protect the docile, while Chinese counterparts degenerated into greedy and stupid beings from their original character as one to punish evil spirits. Fourth, in terms of its function, Sunghwang provided a shelter to a traveler as well as a place for worship, Chinese Sunghwang served as a tribunal just like a government office. Fifth, Korean Sunghwang represented a goodwill between the government and the people, Chinese Sunghwang later became an object of derision after it became alienated from the general public. However, both Sunghwangs have something in common. That is they contributed to the unity of communities by moving the Sunghwang faith from the government control to public self-practice. In China, Sunghwhangs this transition of deity took place as Sunghwangs were defiled and new folk tales glorifying the superiority of people sprang up, whereas in Korea the transition came as the deity gave way to the mortified malignant spirits. Chinese Sunghwang folktales, after being introduced into Korea, were localized in Korea during the Korea dynasty and in Chosun dynasty they in most cases, assumed the form of piled-up stones.

      • KCI등재

        충신 개자추(介子推)설화의 한중 비교

        손지봉(Son, Ji-Bong) 포은학회 2015 포은학연구 Vol.15 No.-

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

        본고는 중국의 대표적 충신 중의 하나인 개자추에 대한 역사기록, 중국설화, 한국설화 등을 비교하였다. 이는 한국과 중국의 충신에 대한 인식을 비교하기 위해서이다. 역사서에서 개자추는 공을 세운 뒤에 보상을 바라지 않은 순수한 충신이다. 어머니는 이에 동조하여 함께 산으로 숨었으며, 진문공은 봉토를 하사하고 사당을 지어 정려하였다. 중국설화에서 개자추는 두가지 면모를 지니고 있다. 한편으로는 진문공에게 허벅지 살을 먹일 정도로 충성했으나 논공행상에서 누락되어 고향에 내려가 어머니와 함께 산에 숨었다가 그를 찾으려는 진문공이 지른 불에 타죽은 비운의 충신이며, 한식의 유래가 된다. 또 한편으로는 진문공에게 충성을 했지만 본래부터 신선에 뜻을 둬서 어머니와도 헤어져 산속으로 들어간 신선이다. 한국에서는 설화와 민요에서 구연된다. 한국설화에서 개자추는 공을 이룬 뒤 어머니를 위해 낙향했다가 논공행상에서 누락되자 어머니를 모시고 산에 숨었으며, 그를 찾기 위해 지른 불에 타죽은 비운의 충신이며 효자이다. 한국민요에서 개자추는 비운의 죽음으로 포상을 받은 삶을 누리지 못한 억울한 인물이다. 한국에서 구연되는 개자추의 특징은 단순히 비운의 죽음으로 한식의 유래가 된 중국의 역사적 인물이 아니라 포상보다 어머니를 먼저 챙긴 효자이며, 매년 돌아오는 즐거운 봄을 함께 즐기지 못하는 억울한 인물로 여긴다는 점이다. This paper presents comparison results of historical records and Chinese and Korean tales about Jie Zi Tui, one of the representative loyal subjects in the history of China to compare the perceptions of loyal subjects. History books depict him as a pure loyal subject that wished for no rewards for his meritorious deeds. His mother agreed with him and hid in the mountain with him. Jinwen Gong bestowed feudal land on him and built a shrine for him to praise him. In Chinese tales, he was described as such a loyal subject that he would feed his own thigh to Jinwen Gong. He was, however, left out of the distribution of honors, returned to his hometown, and hid in the mountain with his mother. Jinwen Gong set the mountain on fire to find him, who ended up being burnt to death in such a tragedy. He is considered as the origin of Hansik. On the other hand, he was depicted as a Taoist hermit that wanted to be one in the first place even though he served the king as his loyal subject. His wish was so strong that he parted even with his mother and went into the mountain. In Korean tales, he was described as an unfortunate loyal subject and devoted son that did meritorious deeds, returned to his hometown, hid in the mountain with his mother after being left out of the distribution of honors, and was burnt to death in the fire set to find him. In Korean folk songs, he suffered an unfair fate as he died an unfortunate death before enjoying his life blessed with rewards. In Korean oral literature, he was perceived as a worldly figure of unfair fate that could not enjoy happy spring with others every year rather than a historic Chinese figure that was the origin of Hansik simply due to an unfortunate death, which is a huge difference.

      • KCI등재

        번역교육에서 텍스트의 이해에 대하여

        손지봉(Son Ji Bong) 한국통번역교육학회 2005 통번역교육연구 Vol.3 No.1

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

        This research deals with how to understand the texts to be translated. There is no doubt that as far as translation is concerned, a translator is important, especially given that culture plays an important role in translation. Translation training is very important in that translation requires training on the part of the one who attempts to translate a given text. This research deals with both explicit and implicit elements of translation training that are required to understand a given text. The implicit elements include the translating of culture and active reading of the texts. So far translation education in Korea has been devoted to actual translating of the given texts. The understanding of the texts has been largely left to each individual s effort and ability. However, understanding a text should precede actual translating. Rapid understanding of a text by the translator, who is usually pressed for time, is important as it determines the quality of the translation. This calls for a systematic training of translators. Now is the time to introduce a systematic training on active reading for translating and apply the theory to the classroom.

      • KCI등재후보

        중국의 번역론에 대한 전통문학론의 영향 고찰

        손지봉(Son Ji bong) 한국통번역교육학회 2010 통번역교육연구 Vol.8 No.2

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

        This thesis classifies the period of the modern Chinese translation into the Period of Translation of Western Literature, 5.4 New Literary Period, 1940s Translation Period, and New Chinese Translation Project Period, concentrating on all the representative theories of YanFu, GuoMoRuo, LinYuTang and QianZhongShu. The Ya(雅) of Xidaya(信達雅) Theory advocated by YanFu was influenced by the Guwen(古文) Theory of Tongchengpai(桐城派). FengYun(風韻) of GuoMoRuo was influenced by the FengGe(風格) Theory of WangGuoWei(王國維) and the ShenYun(神韻) Theory of WangShiZhen(王士禎). The Meixue(美學) Theory was influenced by the Xingling(性靈) Theory of YuanMei(袁枚). The Huajing(化境) Theory of QianZhongShu was influenced by the Yijing(意境) Theory of WangGuoWe. These were not only translators but also men of letters or literary researchers. They studied ‘Translated Literature’ rather than general literary works.

      • KCI등재
      • KCI등재

        어문학부(語文學部) : 임어당(林語堂) 번역론 연구

        손지봉 ( Ji Bong Son ) 한국중국학회 2010 中國學報 Vol.62 No.-

        Lin Yu Tang is known as a translation theorist, who put forwarded Esthetic translation theory, one of ten translation theories in China. The author shows in this thesis that Lin`s theory serves as a bridge leading to the translation theory of Guo Mo Ruo(郭沫若), transcending Xindayalun(信達雅論, a translation theory)proposed by Yan Fu(嚴復). The author reviews the process in which Lin becomes a writer by taking a look at his life and career. Lin Yu Tang claimed that Yanfu`s Xindayalun corresponds with his three standards of translation: accuracy, coherence and beauty. Lin`s standard of beauty spans much larger scope than Yanfu`s Ah comprises. Lin said thattranslation is an art to the extent that art is a creative activity. He argues that a translator should be equipped with creative ability and literary experience. He also stressed the talent and training of a translator. He said that a translator should be able to understand fully the original text and to speak Chinese fluently. He shied away from the use of the terms such as literal translation and contextual translation. Instead, tried, without much success, to use the terms, word-for-word translation and phrasal translation. He emphasized the responsibility of a translator as a writer, reader and artist. He made it clear that a final responsibility of a translation falls on the shoulder of a translator. The author also showed Lin Yu Tang status as a translator who translated Chinese texts to English and as a writer who wrote in English.

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