老子가 말하는 疏通의 기본

안성재(Ahn, Sung Jae) 한국수사학회 2016 수사학 Vol.0 No.27

What is called understanding of the other essentially means that there are no obstacles in communicating with the other. If we extend this to modern society, it is by frank dialogue, that there are no misunderstandings between people. Arguably, over time, society will become more harmonious. On the contrary, in spite of this, with the complex development of modern society there is now both more oversight of human relationships and a strengthened individualism. This is why we currently need to review the Daodejing of Lao tze. Lao tze shows us that when we communicate well with each other, this will tend to promote coexistence within society. In this regard leaders must personally set an example. Therefore, leaders first should eliminate any bad attitudes and focus on the good to embrace all members of society. In addition, “as is the king, so go the people,” in other words, leaders must maintain a harmonious coexistence within their social sphere so the common people will be able to learn from their example. This will promote harmony with other people naturally through the modeling of positive actions. Also, Lao tze stressed that leaders should have a sense of humility. If rulers exert their leadership from the top ordinary people feel pressure, but rulers willing to lead from below more easily encourage ordinary people to obedience, resulting in mutual respect and harmonious coexistence.

短文爲主의 말하기와 쓰기 同時敎授法에 對한 小考

안성재(Ahn Sung jae) 한국수사학회 2011 수사학 Vol.0 No.14

德(덕)의 함의 및 그 구성요소 고찰

안성재(Ahn, Sung-jae) 한국수사학회 2016 수사학 Vol.0 No.26

In everyday life, we often use the phrase ‘Accumulation of morality’. In spite of this, it is difficult to articulate the meaning and practice, of the ‘Accumulation of morality’. What is the main reason for this difficulty? Actually the correct answer is quite simple, because morality itself belongs to the concept of abstractness in metaphysics. It is fortunate that Laozi and Confucius left many sentences related to morality in the Dao De Jing and the analects of Confucius and so on. This article will firstly discuss the conception of morality of Laozi and Confucius, followed by whether these two views are consistent regarding their meaning and constituent factors. If this research process or approach is successful, it may also help to solve other problems related to understanding morality.

Investigation into the Definition of ‘修辭 [Xiūcí]’ as the Translation of ‘Rhetoric’ into Chinese Characters

Ahn, Sung Jae(안성재),Hong, Sul Young(홍설영) 한국수사학회 2019 수사학 Vol.0 No.34

본고에서는 서양 ‘Rhetoric’의 번역어인 ‘修辭’’의 정의와 번역 전략을 고찰하고자 한다. 修辭라는 표현은 『周易』에 기인하는데, 공자는 이를 풀이하는 과정에서 “修辭立其誠, 所以居業也”라고 말하여 修辭가 君子 그리고 誠과 불가분의 관계를 맺고 있다고 설명하고 있다. 중국 동한시대의 허신은 그의 저서인 『설문해자』에서, 修辭란 말이나 글을 다듬고 꾸며서 보다 아름답고 정연하게 하는 일이나 기술을 뜻하는 것이 아니라, 예로 내려오는 도리 즉 道를 기록한 文의 내용에 근거하여 시비를 정확하게 가리고 나아가 올바른 도리를 명확하게 천명한다는 의미를 지니고 있다. 결국 동양에 있어서 언어의 가치는 단순히 자신의 생각이나 의지를 표현하는 것에서 그치는 것이 아니라, 궁극적으로는 행동으로의 실천으로 이어져야 만이 그 참된 가치를 오롯이 지니게 됨을 알 수 있다. 즉 修辭는 이론으로서의 역할을 수행할 뿐 아니라, 그 이론을 실천으로 옮기지 못하면 이론 자체가 무의미해진다는 이론과 실천 사이에서 중간 매개체로서의 역할을 수행하고 있는 것이다. 번역 이론의 관점에서 보자면, ‘Rhetoric’의 동양어로서의 修辭는 효과적인 측면에서는 ‘소통중심’이자 의미적으로는 ‘자국화’된 충실하고 정확한 번역어라 하겠다.

노자의 《德經(덕경)》에 나타난 지도자의 수사학

안성재(Ahn, Sung-jae) 한국수사학회 2014 수사학 Vol.0 No.21

Because Tao Te Ching is writing of Lao-tzu, also be named Lao-tzu. Tao Te Ching is divided volume one and volume two, all is 81 chapters. Volume one belongs head 37 chapters, be called Tao Ching. Volume two belongs back 44 chapters, be called Te Ching. Topic of Tao Te Ching is can be expressed by “Tao is body of Te, and Te is use of Tao.” Number of full letters is 5000 words roughly. Tao literally means "way", or one of its synonyms, but was extended to mean "the Way." This term, which was variously used by other Chinese, has special meaning within the context of Daoism, where it implies the essential, unnamable process of the universe. Te means "virtue", "inner strength". The semantics of this Chinese word resemble English virtue, which developed from virtu, a now-archaic sense of "inner potency" or "divine power" (as in "healing virtue of a drug") to the modern meaning of "moral excellence" or "goodness." Compare the compound word tao te. As everyone knows, Tao Te Ching is a most heavyweight book to Chinese. Therefore I’ll try to find charm of Tao Te Ching through this paper, especially analyze from leadership view.

[道德經]에 나타난 聖人의 정의에 대한 수사법적 접근

안성재(Ahn, Sung-jae) 한국수사학회 2015 수사학 Vol.0 No.22

We have been using the habitual expression that Saint and Moralist. However, between these two words, there is a difference dignified. Therefore, Confucius has also spoken. I have never seen Saint, I just hope to have seen Moralist. Lao-tzu has mentioned the Saint over 31 times in the Tao Te Ching, but only to mention over 2 times for Moralist. On the other hand, Confucius has mentioned Moralist over 107 times in the Analects, but only to mention over 4 times for Saint. For this reason, In this paper, by analyzing Saint and the related statements of the Tao Te Ching as a rhetorical and want grasp the meaning of Saint.

『論語』의 引詩分析을 通한 中國古代修辭學試探

안성재(Ahn Sung Jae)(安性栽) 대한중국학회 2016 중국학 Vol.55 No.-

작품과 본인의 뜻이 완전하게 부합되는 경우는 引詩 본연의 존재의의이자 주된 목적이라고 할 수 있다. 또한 그러한 引詩의 목적이 자신의 말에 설득력을 높이기 위해서라면, 논리적인 측면이나 이해도 측면에서도 모두 문제가 되지 않는다. 하지만 『論語』에서 孔子와 그의 제자들은 자신의 뜻을 보다 명확하게 피력하기 위하여, 다소 납득이 가지 않는 부분도 있지만 어느 정도 이해할 수 있는 범위 내에서의 응용을 하고 있을 뿐만 아니라, 심지어는 전혀 맥락이 상통하지 않는 즉 앞뒤가 서로 통하지 않는 斷章取義나 牽强附會의 방법까지도 쓰고 있다. 여기에 더욱 더 이해할 수 없는 것은, 공자는 그러한 제자의 모습을 보고 극찬을 아끼지 않는 모습까지 보이고 있다는 점이다. 따라서 본 논문에서는 『論語』의 引詩 용례들을 먼저 살펴보고, 그 본연의 의도를 구체적으로 파악해보고자 한다. 그리고 이를 기반으로 나아가 引詩 용례와 중국 고대의 수사학과의 관계에 대해서도 살펴보고자 한다. Quote Poetry is quote a verse of a poem or full work of The book of Songs. Using Quote Poetry in The analects of Confucius is found at eight places, specific distribution in GUO FENG has four, XIAO YA has 1, DA YA has 1, and SONG has 2 songs. These statistics is enough to explain something else that Quote Poetry phenomenon has become so common at that time, in order to improve the persuasive. According to its characteristics, these Quote Poetry can be divided into three types: First, Quote Poetry is fully comply with user’s intentions; second, Quote Poetry is not fully meet with user’s intentions, but can say into line; third, it is far-fetched, taken out of context between two. Therefore, this article first analysis Quote Poetry cases in The analects of Confucius, to study the ancient Chinese understanding of rhetoric level, and widely used or not.

孔子(공자)의 발언을 통한 禮樂(예악)의 함의 분석

안성재(Ahn, Sung-Jae) 한국수사학회 2016 수사학 Vol.0 No.25

Since the duke of dynasty Zhou complete to system, Confucius has been revered and claims should carry out a system of rites and music. As is known to all, The analects of Confucius is a record of words and deeds of Confucius’s works. It mainly discusses about what kind of mentality and action should have as a leader. And it also emphasizes the role of ritual and music everywhere. In other words, ritual and music contains the strong political meaning in the minds of Confucius. This paper discusses about the definition of ritual and music at first, the next review there is what kind of logical relationship between ritual and music, In the final analysis out there are what kind of the relationship between music and politics.

[道德經]의 수사적 표현 분석을 통한 老子의 조화로움(和) 고찰

안성재(Ahn, Sung-Jae) 한국수사학회 2015 수사학 Vol.0 No.23

Laozi advocated in the daodejing, exist in the world of all the positive and negative things coexist and tuning. That means not asking something positive and abandoning the negative things, but that there are things in the world are worth, the so-called begets a can"t be little, coexistence of truth, namely "harmony". In a nutshell, Laozi through the emphasis of the daodejing is a leader should abide by the rule of concept (dao) one of the main factors, that is to say, "harmony" tuning. The so-called "harmony" means who all don"t give up and coexist, replace it with modern language, can be described as a true, coexist.

文의 의미 분석을 중심으로 한 孔子의 文-言-志 修辭過程 고찰

안성재(Ahn, Sung Jae) 한국수사학회 2017 수사학 Vol.0 No.29

Rhetoric is translated into 修辭 (xiū cí) or 修辭學 (xiū cí xué) today, but the first person to use the word 修辭 (xiū cí) was Confucius. While explaining the concept of 修辭 (xiū cí), Confucius introduced a series of courses called 文 (wén: the sentence)-言 (yán: mentoring)-志 (zhì: the aim). The sentence refers to classic texts, while mentoring means to preach good advice and the aim refers to ideas and the will of the nation and its people. More specifically, 文 (wén: the sentence)-言 (yán: mentoring)-志 (zhì: the aim) represents a series of rhetoric steps to express thoughts and opinions to superiors, according to the classic texts “Book of Odes” (Shī jīng: 詩經) and “Book of Documents” (shūjīng: 尙書). These steps are said to be the process of finding arguments in classical texts, so it is quite similar to the inventio(implantation) and dispositio (arrangement) processes of rhetoric.