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李晋吾(Lee Jinoh) 동북아시아문화학회 2001 동북아시아문화학회 국제학술대회 발표자료집 Vol.- No.-
In Korean Peninsular, Chinese characters were adopted a long time ago. Whether that happening performed a good function or not is focused here. That is a difficult problem. It may be wrong, however, for us to deal with it only from the viewpoint of adoption. We have to argument how Chinese character was adopted. With adopting Chinese characters, intrinsic intelligence that had not any expedience for inscribing itself appropriately before then could be written and documented. Since that happened, many people, who took charge of intrinsic intelligence, appeared and did wonderful works through many centuries. Among many works, there is a work synthesizing and integrating the extrinsic intelligence and intrinsic intelligence. Wonhyo(元曉) did it. He imbibed Chinese knowledge from monks who have been to study in Tang (唐) Dynasty while from intrinsic intellect took in plentiful knowledge and profound insight. In integrating heterogeneous things, he reached the culmination. Entering on the era of Neo-Confucianism in Chosun(朝鮮) Dynasty, the intrinsic intelligence was getting to be in extreme depression. But coming to the latter period of Chosun Dynasty, the circumstance was changed. Accompanying by an interest in Taoism within the intellect, an interest and pride in intrinsic intelligence was increased. Tonghak(東學) showed at the final stage of a long history called harmonizing the Chinese thought brought by its characters and the intrinsic intelligence. In Tonghak, we can recognize that the Chinese thought became a our tradition included among Eastern intelligence against Western thought. In such a case, Tonghak stood on the tradition of intrinsic intelligence that loves and respects mankind relying on a tradition kept by horse-riding people worshiping the Heaven. In a series of various national religions arisen in the end of Chosun Dynasty, we can find out the same aspect and nature. In literature too, there was the flowing like that. In the latter period of Chosun Dynasty, there was a experiment that is efforts and try to describe our life and feeling through classical Chinese literature. We can see a recognition to it in Tasan(茶山, 丁若鏞)s Declaring Chosun Poem(朝鮮詩). And an adventurous try was made, which marked Korean language with Chinese characters and put it in Chinese poetry. Kimbyungyun(金炳澗, or Kimsatkat.), who was an intellect at the end of Chosun Dynasty and defied extremely a way of Chosun intellect, tried absolutely renovated style in poetry, which was mixing up two different styles of Chinese poetry and Koreani or Hangeul) poetry. That was extremely defiance and betrayal to the orthodoxy of culture of Chinese characters.
이진오 한국기독교교육정보학회 2004 기독교교육정보 Vol.9 No.-
In dieser Abhandlung will ich darlegen, dass Kants Erziehungslehre im Rahmen seiner Transzendentalphilosophie, insbesondere seiner phiolosophischer Antropologie betrachtet werden soll. Denn wegen der Mangelheit an der Struktur und Inhalts kann Kants spateres Werk U¨ber Padagogik, das von Kants Schu¨ler Rink mit vielen editorischen A¨nderungen 1803 herausgegeben wurde, alllein nicht die Ganzhcit der Kantischen Erziehungsgrundgedanken reprazentieren. Um Kants Erziehungskonzeption im Horizont seiner Transzendentalphilosophie herauszustellen, soll der Mensch dabei als Freiheit, als Moralisches Wesen und als Noumenon verstanden werden. Zu diesern Verstandnis des Menschen kann man nicht durch die Philosophie im Schulbegriff, sondern durch die Philosophie im Weltbegriff gelangen. Die Philsophie im Weltbegriff ist die Idee der eigentlicher Philosophie seit Anfang des Philosophierens. Kant will seine eigene Philsophie als dIe Philosophie im Weltbegriff mit seinen Kardinalfragen: Was kann ich wissen? Was soll ich tun? Was darf ich hoffen? entfalten. Kants Antwort zeigt, dass der Mensch in seiner Ganzheit nicht nur als das Wesen der Phaenomena, sondern auch als das Wesen der Noumena ist. Zwar diese Ergebnisse der Kantischen Antropologie und Erziehungsgrundgedanken kann uns nicht helfen, wenn wir daraus eine konkrete Erziehungsweise und -form fur Praxis ableiten will. Aber sie uns dabei helfen, wenn wir vor diesem konkreten Vollzug der Erziehung den Mensch als den Gegenstand und zugleich als den Trager der Erziehung angemessen verstehen.