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          満洲国의 ‘國語敎育'政策 ― ‘新学制' 시행을 중심으로

          이강범,권익호 중국어문학연구회 2017 중국어문학논집 Vol.0 No.107

          In the 1930s, Japan founded the colony Manchukuo(滿洲國) and began teaching Japanese. Especially in 1938, “new educational system(新學制)” was introduced to further enhance the Japanese language education. In Elementary school, there were no more classes than Chinese, Mongolian and Russian language, but there were many more Japanese classes when they went to high school. In the late 1940s, when the Pacific War broke out, the Japanese government strengthened its ideological education in addition to the Japanese language. This is the biggest war crime ever committed after Japan invaded China. To further enhance Korea-Japan relations today, Japan should reflect on pro-Japanese activities in Korea as well as reflect Pro-Japanese collaborators activities in Korea.

        • KCI등재

          王國維의 죽음으로 본 陳寅恪의 "文化體位論"

          이강범 중앙대학교 외국어문학연구소 2004 외국학연구 Vol.- No.8

          二十世紀初, 中國困於內憂外患交加之苦, 然遭此艱難時期, 學術雰圍反而益熾, 此蓋士人激於憂患意識而奮也. 北京·淸華二校任其重擔, 群英櫛比, 王國維·陳寅恪二人, 當推爲此時之'人中之龍'也. 然二十七年初夏, 王氏自沈昆明湖, 악耗傳來, 學界大爲震憾, 轟動一時. 自沈原因, 議論紛 , 惟寅恪深惜而以爲値文化衰落之時, 文化精神所凝聚之人不得不死. 此乃文化之死, 非所論于一人之恩怨, 一姓之興亡. 可謂最善解王氏內心痛楚. 陳氏如此可懷'同情'王氏者, 實由於陳家祖孫三代深受張之洞之影響也. 是以寅恪亦繼之極力提倡'中體西用'. 然其意已擺脫政治含意而偏向文化, 亦可謂'中國文化本位論'. 是論之背景有四. 其一, 憂患意識; 志士處于道德標準社會風習紛亂變異之時, 歷來無時不有之, 終不得放棄文化使命. 其二, '同情'論; 須與古人處於同一境界, 對于其苦心孤詣, 表一種之同情, 始能批評古人之得失. 陳氏又戒今日之談古代去古人學說之眞相愈遠. 其三, 收容外來文化; 陳氏主張吸收收入外來之學說而不忘本來民族之地位, 以促此二種雖相反而適相成. 其四, 追求獨立之精神與自由之思想; 此二者使脫心志于俗諦之桎梏, 亦爲古今仁聖所同殉之精義也. 陳寅恪之文化硏究皆繫於文化史. 其硏究唐史, 以爲取塞外野蠻之血, 注入中原文化, 遂能別創空前之世局. 是以主張文化之關係較重而種族之關係較輕. 其硏究唐代文學亦然, 主張須考慮唐宋二朝體法之相異. 總之, 陳氏一生所成之學術體系, 不妨稱之謂'文化史批評'. '中國文化本位論'乃其中之骨幹, 終生如此一以貫之, 可謂共三光而永光!

        • KCI등재

          정치 책략으로 본 古代 中國의 宴會

          이강범 중앙대학교 일본연구소 2019 日本 硏究 Vol.0 No.51

          The banquets also have special social and political meanings, depending on the purpose of the meeting. In particular, if the organizer of the meeting is a politically important person, all acts will have political implications, so it is often necessary to change the course of politics or to achieve the desired results by carefully rearranging the political maneuvering. In this paper, we chose banquets with a thick political meaning rather than these friendly but casual banquets to look at what these banquets mean historically. In this paper, through seven examples, we looked at the turning point of history, or the various faces of governing, made in the splendid site of banquets. While you can learn the determination, tolerance and courage of the leader at these banquets, you can plant the hypocrisy of the powerful and the ugly images of self-examination as teachers on the other hand.

        • KCI등재

          마융(馬融)의 고문경학(古文經學)과 그의 정치적 선택, 그리고 오욕(汚辱)

          이강범,금현정 고려대학교 중국학연구소 2013 中國學論叢 Vol.41 No.-

          馬融乃東漢著名經學家. 他俊才善文, 至於經學, 硏鑽古文, 兼通今文, 一生注書著書甚多, 然皆已散佚. 詣東觀典校秘書, 因得罪當權外戚鄧氏, 滯於東觀, 十年不得升官. 至鄧太後死後, 外任南郡太守, 因오大將軍梁冀, 見誣免官, 곤徙朔方. 後得赦復官. 旋以病辭官, 居家盡力於著書敎授. 初, 他雖達生任性, 却堅持氣節, 然상盡坎가, 不復違오權門, 反誣淸流,終以奢樂恣性, 黨附成譏.

        • KCI등재

          근대 중국 언론 자유 인식의 시작 -1903년 "蘇報案"의 전말과 그 의의

          이강범 한국중국학회 2014 中國學報 Vol.69 No.-

          1903年 6月, 淸政府要求, 以鼓吹革命的罪名將『蘇報』主要撰稿人章太炎,『革命軍』作者鄒容等人拘捕, 幷査封了『蘇報』報館. 後來章,鄒分別被判處三年和二年監禁. 此내是素有"晩淸最後文字獄"之稱的上海蘇報案.1898年前後, 陳範將『蘇報』買下, 聘章士釗擔任『蘇報』主筆, 進行了大刀闊斧的改革. 當時在上海租界, 成立了中國敎育會和愛國學社, 鼓吹革命, 평擊淸政府內政外交. 『蘇報』又專設了"學界風潮"專欄,記述當時的東南學潮, 以期引起更多讀者的關註.1903年6月29日, 『蘇報』又刊척章太炎『駁康有爲論革命書』與介紹鄒容『革命軍』之文, 鄒容剛剛從日本回國. 其『革命軍』在上海척版後, 『蘇報』刊登了介紹『革命軍』的文章和章太炎爲『革命軍』寫的序言. 『蘇報』鼓吹革命之擧雖譽滿호上, 但也引起了官府的註意. 遂工部局逮捕章太炎和鄒容却接連入獄. 鄒容當時才18歲, 兩年後鄒容死於獄中, 年僅20歲.『蘇報』一案共審理了3次, 審訊地點在公共租界的會審公解. 淸政府對關押者旣無審判權, 也無執行權. 淸廷對蘇報案的態度흔明確, 一是"引渡"; 二是嚴懲. 但西方列强以中國政府草菅人命爲由拒絶交척蘇報案犯, 租界的治外法權是對中國司法主權的嚴重侵害, 但在客觀上又起到了革命家的作用, 這種歷史的錯位讓人頗感意味深長.對蘇報案犯的審判共擧行3次, 在律師的點撥下, 章太炎和鄒容都極力爲自己作無罪辯護. 最後租界當局與淸政府達成了妥協, 以"言語비謬"之罪判處"鄒容監禁二年, 章太炎監禁三年", 這起晩淸歷史上的驚天大案最終草草了結, 但其對辛亥革命之影響實爲鉅大, 功不可沒.

        • KCI등재

          白虎觀會議融合今古文經學與讖緯之經過

          이강범 중국어문학연구회 2018 중국어문학논집 Vol.0 No.113

          Since “the dismissal of a Hundred Schools of thought and the sole respect for Confucianism(罢黜百家,独尊儒术)”, there has been much controversy over the version and writing of the classics due to the different inheritance of Confucianism. Although the "Shiqu Pavilion Conference(石渠阁议)" tried to unify, in the early Eastern Han Dynasty, the fierce debate between the Modern and Ancient Document(今古文) Confucian School is deepening day by day, due to different teachers, inheritance, & interpretation, chapters and sentences. Emperor GuangWu(光武帝) announces the prophecy(图谶) and further integrates Confucianism with the study of divination(谶纬). Emperor Zhang(章帝) summoned famous Modern and Ancient Document(今古文) Scholars to discuss the similarities and differences of the Five Confucian Classics. Emperor made Court decision in “the White Tiger Pavilion(白虎观)” Ban Gu(班固) has compiled the results of the discussion into "BaiHu Tongyi(白虎通义)", as a classic publication. The first of the three outlines is to make the feudal outline systematic and absolute. At the same time, divination(谶纬) superstition and Confucian classics are combined to make Confucianism further theological. “BaiHu Tongyi(白虎通义)” integrates Modern and Ancient Document(今古文) with divination(谶纬) superstition in an attempt to unify Confucian Classics and establish theological Confucian classics. Once Confucian classics develops into theology, its vitality will eventually be exhausted, leading to the decline and decline of Confucian classics.

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        • KCI등재
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