RISS 학술연구정보서비스

검색
다국어 입력

http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.

변환된 중국어를 복사하여 사용하시면 됩니다.

예시)
  • 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
  • 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
닫기
    인기검색어 순위 펼치기

    RISS 인기검색어

      검색결과 좁혀 보기

      • 좁혀본 항목

      • 좁혀본 항목 보기순서

        • 원문유무
        • 음성지원유무
        • 원문제공처
        • 등재정보
        • 학술지명
        • 주제분류
        • 발행연도
        • 작성언어
        • 저자

      오늘 본 자료

      • 오늘 본 자료가 없습니다.
      더보기
      • 무료
      • 기관 내 무료
      • 유료
      • KCI등재

        一般評論中的徐庾文評

        서보여 ( Xu Bao-yu ) 중국어문연구회 2017 中國語文論叢 Vol.0 No.79

        Xu Ling(徐陵) and Yu Xin(庾信) are the most important authors in the Six Dynasties, who developed formal skills, rhetoric effects and phonetic beauty to the highest level. But the later evaluations were very difficult to balance in appraise. Some comments based on the ritual, music and political education, so they imputed the duty of national ruin to Xu Yu(徐庾). Some other based on the relationship between literary achievements and personality, debased their achievements since their some errors in the political integrity. In the Song Dynasty, with the emergence of Li Xue(理學), Xu Yu`s parallel prose got attacked once again as the sinner of literary. They despised the parallel prose just the style couldn`t accord with the principle named by Dao(道). Peoples in the Ming Dynasty liked returning to the ancient. So Xu Yu was to be discovered by the proofreading, note-offering, and annotating. The positive evaluations were increased more than before. To Qing Dynasty, the parallel prose was very flourishing. In the debating on parallel prose and prose, Xu Yu`s parallel prose was viewed as the orthodox form and taken unprecedented seriously. How to see the value of Xu Yu`s parallel prose, that formed a criticism history of Chinese literature. In some way, the level to praise or censure Xu Yu`s parallel prose reflects the level to recognize Chinese literature.

      • KCI등재

        歷代文話賦話中的徐庾文評

        Xu,Bao,Yu 중국학연구회 2017 中國學硏究 Vol.- No.79

        Xu Ling and Yu Xin were the most famous authors in the Six Dynasties since Zhao Ming-Wenxuan(昭明文選). No more research work has been carried out in the comments of their paralled prose(駢文). In this paper we just only discuss the comments in the theory of paralled prose and Fu(賦). In the theory of paralled prose, Wang Wenlu's(王文祿) Wen-Mai(文脈), Lang Zhangju's(梁章鉅) Tui-An's Lunwen(退庵論文), Sun Mei's(孫梅) SiLiu-Conghua(四六叢話) and Sun Deqian's(孫德謙) Liucao-Lizhi(六朝儷指) were the important books. Among them, the two Sun's was the master work. They basically hold positive attitude toward Xu-Yu's(徐庾) paralled prose, which in accord with their views about paralled prose and essay. So they could break through the time, heap praise on Xu-Yu's creation, not affected by ancient prose movement(古文運動), Song-Ming neo-confucianism(宋明理學) and the trend of classicism. In the theory of Fu(賦), there were some different judgements. The blame, such as Zhu Yao's(祝堯) Gufu-Bianti(古賦辨體), objected the comic(俳體), modern(侓體) and Si-Liu style(四六體), defended the old form(古體). On the other side, the praise, such as Li Diaoyuan's(李調元) Fuhua(賦話), broke away from traditional ideas and affirmed Xu-Yu's contributions. On the whole, Qing Dynasty's people could give the positive evaluations on Xu-Yu for their awareness of stylistic. It's because they attached importance to it. However, since the last century new culture movement(新文化運動), the trend of criticism appeared again. They had an obvious inclination of the emphasis on content rather than on form, which still existed in the most histories of literature written by modern researchers.

      • KCI등재

        茶聖 陸羽의 學問과 儒學思想 : 『茶經』 중심으로

        쨩유화(姜育發 Yu-Fa Chiang) 한국차학회 2003 한국차학회지 Vol.9 No.2

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 7시까지 원문보기가 가능합니다.

        A writer creats things by his heart dealing with reality. The contents of his work depend on the circumstances in which he is, which often can change the way he expresses himself. Heart and reality, however, sometimes meet disagreement on ideology and so do they on experience. Therefore if the writer is able to harmonize all these four elements: heart and reality, ideology and experience in his writing, the work must become as good as creation can be. For Lu Yu(陵羽, 733-804), who will be introduced from now, it is not an exception. Lu Yu, also named Tea Saint(茶聖), made a great contribution towards the development of tea culture worldwide. Especially his 『Tea Classic, 茶經』, the very first book on tea in the world as well as in the ancient Chinese tea history, is one of the fundamental guide books and the bible for Tea Cult(茶道) that must be read by those studying tea. As an orphan, Lu Yu grew to be worshiped as Tea God(茶神) later. From his achievements of life, we know that he had his own theory and was a literary man who had devoted his life to seeking after truth. Particularly one remarkable achievement is his effort to stick to his standpoint with the spirit of Confucianism during the age of ups and downs in those days. Confucianism that emphasizes on human relations is named Confucious Capitalism by modern capitalism. Confucianism was also considered as a driving force for the radical economic development in a group of confucious countries of the Orient. They say 21st century is a century of culture. This is because the origin of the Oriental culture, Confucianism, is a product and national power as well. Competitive power among countries is significant in that it can be cultivated by surpassing other nations not only in science and technology but also in spiritual culture while maintaining one's own culture and life style. As an effort to achieve this goal, this manuscript goes over Lu Yu 『Tea Classic, 茶經』, the bible for tea, and his poetries and analyzes Confucianism on which he particularly concentrated his energies. In this manuscript, studying Lu Yu literature based on Confucian ideas, research in biographical and ideological aspects has been omitted because it has already been done by senior scholars, and for the more thorough study on how Lu Yu spirit of tea culture affected, it tries to arrange problems by evaluating its distinguishing features with focus on Confucianism.

      • KCI등재

        중국 <곤우치수(鯀禹治水)>신화에 나타난 생태철학적 인식

        박계옥 ( Piao Gui-yu ) 한국구비문학회 2015 口碑文學硏究 Vol.0 No.41

        본고는 중국의 <곤우치수>신화에서 天人관계와 관련된 첫 생태철학적 사유의 모델을 발견하고 그것의 가치와 의미를 살피고자 하였다. ‘천제의 명에 의한 치수'를 둘러싼 곤의 죽음과 우의 성공의 서사구조가 초점이 된다. 곤은 천제의 성스러운 영역에 접근하여 息壤을 훔쳐 천제의 명을 거역한 죄로 죽는다. 그리고 죽은 곤의 뱃속에서 태어난 禹는 천제의 명에 순응하여 息壤을 받아 대홍수를 다스려 성공하고 九州를 정한다. 이는 신화시대 종교적 사유로서 사실상 자연의 섭리에 순응하는 인간의 동양적 천인관계론의 시초를 마련해 놓게 된다. 이러한 사유는 天命이라는 핵심키워드로 역사시대 하상주 삼대의 왕권을 강화하는 데 쓰였으며 춘추전국시대 제자백가들의 하늘의 의지와 인간의 의지라는 철학적 사유의 화두가 되어 점차 발전 변화하였고 공맹유가의 사상에서 天帝 혹은 上帝는 차츰 종교적 天으로부터 자연섭리로서의 天과 도덕천의 의미를 지니게 된다. 한대에 이르러서는 음양오행설과 합쳐 동중서의 ‘천인감응론'이라는 생태철학적 사유가 강화된다. 또한 치수 후 우가하늘로부터 하사받은 ‘洪範九疇'의 내용은 「洪範」을 형성하여 天道를 구현하는 오행이론의 생태문화를 형성하기도 하였다. Through the analysis of the narrative structure of Chinese mythology Emperor Yu Tames the Flood, in this paper, not only can the ecological philosophy thinking style of "the relationship between heaven and man" be easily found, but also its value and meaning were further clarified. Circling around the narrative structure of "emperor water-control", this paper mainly focuses on the death of Gun(the name of emperor Yu's father) and the success of Yu. In order to control the flood, Gun violated the Emperor's rules, broke the holy heaven field and stole the sacred earth, which lead to his death penalty. By contrast, born in the abdomen of the Gun, Yu followed the order of the Emperor and took the holy heaven soil to control the flood successfully, which helped him to manage the Kyushu finally. Here hides the ecological philosophy thought of the age of mythology and religion. Besides, for the first time, it's also clarified the paradigm of Eastern value of "relationship between heaven and human" which originally appeared as "tides of fate" to strengthen the monarchy in the ancient Xia Shang Zhou Dynasties. Later, during the period of Spring and Autumn and Warring States, the topic of the will of heaven and human became the main philosophical thinking point in the forum of hundred schools of thought. At the same time, the thought of emperor of heaven supported by the Confucian theories of Confucius and Mencius, gradually turned to be the principle of nature. In the Han Dynasty, combined with the Yin Yang and the five elements, Dong Zhongshu's theory of human nature was formed and strengthened the ecological philosophy thinking further. In additions, after controlling the Flood successfully, Yu was gifted the "Fan nine domain" by heaven. Its core content is "Hong Fan" that formed the theory of five elements and corresponding ecological culture.

      • KCI등재

        『삼국유사』 소재 미추왕 설화의 형성배경과 그 의미

        조유영(Cho Yu-young) 한국어문학회 2007 語文學 Vol.0 No.98

        There are two stories in the king Mi-Chu's narrative from Sam-Guk-Yu-Sa. Both stories were written after Mi-Chu had become king. So both stories have strong characters of the narrative. Each story has a different background. One is about the fourteenth king, Yu-Ri, of the Shin Ra Dynasty and the other is about the thirty-seventh king, Hye-Gong, of the Shin Ra Dynasty. Looking into the backgrounds of both stories, the former had reflected historical events in King Yu-Ri's period. But the story had changed, which explains the justification of the succession to the throne by the Kims. The latter was brought forth by the political changes in King Hye-Gong's period. In detail, the story is related to the redressing of grievance by one of Kim-Yu-Shin's descendants. And it shows a historic flow from the early stages of the Shin-Ra Dynasty to the late Shin-Ra Dynasty. Looking into the meaning of King Mi-Chu's narrative with the narratives' readers of Ilyeon's period in mind, the readers of the narrative focused more on King Mi-Chu as a national hero than on historical events or the moral duty (justice) of the succession to the throne by the royal family in the late stages of the Shin-Ra Dynasty. Ilyeon wrote about miracles and heroic stories in Sam-Guk-Yu-Sa about King Mi-Chu who had been a national hero, to stabilize the society and get over the national crisis in the late Go-Ryu Dynasty when there were many domestic and international conflicts.

      • KCI등재후보

        明淸輯選注解中的徐庾文評

        徐寶余(XU, Bao-yu) 중국인문학회 2016 中國人文科學 Vol.0 No.62

        With the restorative trend and debating on parallel prose, the comments on XU Ling and YU Xin's paralled prose were becoming more day by day in proofreading, note-offering, and annotation in the Ming and Qing Dynasties. we find there existed some huge differences from general comments, which looks like impression type or a label to be pasted. They could find XU-YU's advantages and affirmative their positions and values in Chinese literary history, even give some sympathies and understandings to their norms of action. Their comments, transcended the Tang-Song Dynasties and common cognitions, are worth learning by our literary researchers and historians.

      • KCI등재

        眉巖 柳希春의 尊朱子 학풍과 經書諺解

        유영옥(Yu Young-Og) 동양한문학회(구 부산한문학회) 2008 동양한문학연구 Vol.26 No.-

        '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 7시까지 원문보기가 가능합니다.

          宣祖朝 校正廳本 經書諺解書는 그 동안의 우리 諺解史 경험에 바탕하되 당대 經學의 연구성과를 총괄적으로 집약한 16세기 후반 조선 경학의 최고 결정판이다. 교정청의 경서언해 연원은 선조가 재위 7년 柳希春에게 四書부터 유교경전의 吐釋을 詳定하라 命한 데서 출발한다.<BR>  眉巖 柳希春은 선조 초반 精博한 학문으로 君王을 輔導한 經筵의 핵심 인물이었다. 선조는 進講 활동과 다양한 저술에서 보여준 그의 재능을 아끼고 신임하여, 미암에게 官撰의 경서언해를 맨 처음 맡긴 것이다.<BR>  미암은 훌륭한 암기력으로 각종 서적을 두루 섭렵한 博學君子였는데, 그의 학문의 가장 큰 특징은 항상 朱子를 大聖으로 신봉한다는 점이다. 朱子尊信은 당시의 일반적인 현상이었지만 미암의 尊朱子 학풍은 尊信에 尊信을 더하는 매우 유별난 침잠이었다. 따라서 그는 朱子註에 철저히 입각하여 유교경전의 口訣과 諺釋을 상정했을 것으로 판단된다.<BR>  그런데 미암은 자신의 論說만을 고집하는 경직성을 버리고, 諸家의 衆說을 최대한 수렴하여 오류 없는 定本 언해를 만들고자 애썼다. 통합과 절충을 위한 그의 노력은 不斷했는데, 그 중 退漢의 經說을 가장 신뢰하여 힘써 수용하였고, 果谷의 학문을 선조에게 천거하여 경서언해의 王命이 하달되도록 매개하였다.<BR>  경학 연구에 朱子의 『集註』가 기본 텍스트였던 것은 시대적 추세였지만, 미암을 거치면서 『집주』로의 경전해석 집약은 더욱 확고한 경향으로 자리 잡은 것 같다. 朱子를 가치 표준으로 삼되 諸說을 절충한 미암의 언해는 선조 18년 교정청의 경서언해에 습합되어, 교정청도 諸書와 諸說을 商確한 뒤 주자학에 입각한 하나의 특정 해석을 공식화하였다.   Yu Hee Choon(柳希春) was one of the most representative scholars in the early reign of King seonjo(宣祖) in Chosun(朝鮮). He led learned circles of the country through actively engaging in Gyeongyeon(經筵) Jingang(進講) and making lots of writings. He was an intellect of greatest learning in his times. Most characterizing his scholarship was his absolute belief of Chu-tzi(朱子).<BR>  Yu Hee Choon was an official in charge of Gyeongyeon(經筵) who was most reliable to King Seonjo. He was also a man of great learning enough to receive academic inquiries from all scholars of his times. This suggests that Mi Am"s own school tradition of respect for Chu-tzi created a considerable sensation in ChOSlID of the late 16th century.<BR>  As Sung Confucianism socially prevailed in the early Chosun period, there were developments in relation to the understanding of Confucian classics like Saseo Samgyeong(四書三經). But there were lots of differences among scholars in how they interpreted those classics. For the purpose of making each of the classics given only one interpretation based on Chu-tzi"s Sung Confucianism, therefore, King Seonjo ordered Yu Hee Choon to assume the task of translating those classics into Korean, that is, Gyeongseo Eonhae(經書諺解) in the 7th year of his reign(l574).<BR>  Mi Am started with translating Saseo(四書) into Korean His own way of Gyeongseo Eonhae was best characterized by that in such translation, he tried to coordinate and unite relevant theories, though thoroughly based on Chu-tzi"s annotations. Unfortunately, Mi Am failed to complete Gyeongseo Eonhae of his own till he was dead in the 10th year of King Seonjo. Nevertheless, his accomplishment in relation to the translation considerably affected Gyeongseo Eonhae by Gyojeongcheong(校正廳) later.

      • KCI등재

        만주어 사전 구축을 위한 『동문유해(同文類解)』의 활용 가능성 모색

        김유범 ( Yu Pum Kim ), 김미미 ( Mi Mi Kim ) 고려대학교 민족문화연구원 2014 民族文化硏究 Vol.62 No.-

        본고는 한(漢)-조(朝)-만(滿) 어휘집인 『同文類解』의 체제와 그 특징을 살핌으로써 이를 새로운 만주어 사전 구축에 활용할 수 있는 방안을 살피는 것을 목적으로 한다. 『同文類解』는 상당한 수의 만주어 핵심 어휘를 중심으로 그와 형태적·의미적으로 연관된 관련어들에 대한 많은 정보를 담고 있다. 특히 자료에 직접적으로 드러나 있는 어휘 의미나 문법에 대한 정보를 비롯하여 이차적으로 파악되는 단어들 간의 파생 관계나 연어 정보들은 만주어를 보다 효과적으로 이해하는 데 도움을 준다. 그럼에도 불구하고 그동안 『同文類解』는 만주어 사전을 만드는 데 적극적으로 활용되지 못했다. 본고에서는 『同文類解』에 담겨 있는 만주어 어휘에 대한 정보들이 앞으로 새롭게 만들어질 만주어 사전에 풍부하고 가치 있는 요소를 제공해 줄 것이라 기대하며 그 사전적 활용 가능성을 모색하였다. This study aims to search for possibilities of using Dong-Mun-Yu-Hae(同文類解), a wordbook of Chinese-Korean-Manchu, in order to make new Manchu dictionary by considering the system and features of this book. Dong-Mun-Yu-Hae(同文類解) has many information about connected words, which are related to headwords either morphologically or semantically. Especially the additional information about grammar or meaning shown directly in the book, the derivational relationship among words, and the patterns of collocation in certain words are very useful for understanding Manchu vocabulary more systematically. Considering the situation, Dong-Mun-Yu-Hae(同文類解) has not been actively used in making Manchu dictionary so far, we are expecting that the various contents in this book enable newly made future Manchu dictionary to have plentiful and valuable elements in showing Manchu vocabulary.

      • KCI등재

        내재(耐齋) 홍태유(洪泰猷) 산문의 주제 의식 연구

        유정열(柳正烈), ( Yu Jeong-yeol ) 한국어문교육연구회 2019 어문연구(語文硏究) Vol.47 No.4

        본고는 지금까지 본격적으로 조명된 적이 없는 홍태유(洪泰猷)의 산문을 주제 의식을 중심으로 고찰했다. 홍태유는 부친이 당파 갈등의 여파로 인해 죽은 이후 당대 정치 현실과 거리를 둔 채 살아간 인물이었다. 이러한 불우한 상황 속에서도 그는 끊임없이 의미 있는 활동을 하려 노력했으며, 그의 문학 특히, 산문에는 이러한 삶의 지향이 잘 투영되어 있다. 본고는 그 중에서도 ‘外物 애호'와 ‘현실에 대한 관심'을 엿볼 수 있는 산문들의 주제의식을 고찰했다. 먼저 전자와 관련된 산문들을 고찰함으로써 홍태유가 절제된 외물 애호를 추구하고, 나아가 그 애호를 수양의 차원으로 격상시키려 한 사실을 밝힐 수 있었다. 다음으로 후자와 관련된 산문들을 고찰함으로써 그가 科擧 문제와 같은 선비라면 모두 관심을 가질만한 문제는 물론이요, 築城 문제 같은 상당히 특수한 사안에도 관심을 갖고, 그 문제들에 대해 다각도로 고민한 사실을 밝힐 수 있었다. This paper examines the prose of Hong Tae-yu, who has never been fully illuminated, focusing on subject consciousness. Hong Tae-yu lived away from the political reality of his time since his father died in the aftermath of party conflict. Even in this unfavorable situation, he continually tried to do meaningful activities, and his literature, especially in prose, reflects this intention of life. This paper considers, particularly, the subject consciousness of prose that can check the interest in reality and externals. First of all, it was found that Hong, Tae-yu pursued the fond of externals as moderate by examining the prose related to the externals fond, and furthered the external-loving to cultivate level. Next, it was found that he was interested in not only general problems such as state examination; of course, all scholars would be interested, but also very specific issues like building a castle by examining the prose related interested reality and, by extension, he considered the matter from various angles.

      • 대산(大山) 이상정(李象靖)의 『남유록(南遊錄)』에 나타난 여행 기록의 특징과 의미

        조유영 ( Jo Yu-young ) 南冥學硏究院 2018 南冥學 Vol.23 No.-

        본 논의는 대산 이상정이 남긴 두 편의 「남유록」을 통해 그의 삶과 문학 세계를 좀 더 다양하게 바라보고자 하는 시도에서 기획되었다. 무진년의 「남유록」은 이상정이 최흥원이 살던 대구의 옻골을 방문하여 그와 함께 팔공산을 유람한 기록이다. 그리고 갑술년의 「남유록」은 이상정이 연일현감 재임 시에 표류한 왜인들에 대한 접위관이 되어 동래를 방문했던 기록이다. 이 두 여행은 그 성격 상 하나는 선비의 사적 여행이라 할 수 있고, 다른 하나는 관직에 나아간 관료로서의 공적 여행이라할 수 있다. 그리고 이 두 편의 「남유록」은 글쓰기 방식 및 저술 동기 등 여러 층위에서 많은 차이를 보여준다는 점에서 흥미롭다. 그리고 이 두 편의 여행 기록들은 장년의 이상정이 남긴 여행 기록이라는 점에서 이 시기 그의 내면세계를 충실히 드러내고 있다고 할 수 있으며, 이러한 측면에서도 주목할 가치가 있을 것이다. 이에 두 편의 「남행록」을 통해 이상정의 여행 기록이 가지는 특징과 의미를 분석하고자 하였다. 먼저 이상정이 쓴 이러한 여행 기록은 그가 행한 여행 체험의 구체적인 기록이라는 점과 함께, 조선 후기 선비의 여행과 일상을 알 수 있는 자료가 된다는 점에서 의미가 있다. 또한 이상정의 여행 기록에서는 여행 체험의 솔직한 표현이 다수 나타난다는 점에서 주목해 볼 필요가 있으며, 이러한 기록을 통해 우리는 이상정의 인간적 면모를 파악할 수 있게 된다는 점에서 의미가 있다. 마지막으로 이상정의 「남유록」두 편은 이상정이 가졌던 사적여행과 공적 여행의 여정 체험이 분명한 차이를 가지며 기록되어 있음을 확인할 수 있다. 다시 말하면 관료라는 입장이 우선시 되었던 공적 여행과 그 여정 속에서 나타났던 이상정의 고뇌와 갈등을 갑술년 「남유록」을 통해 우리는 이해할 수 있게 되고, 지인들과의 산수 유람이라는 무진년의 「남유록」에서는 선비로서의 사적 여행과 그 속에서의 여행 체험을 깊이 있게 이해하게 된다. 따라서 이 두 여행 기록을 통해 우리는 이 시기 대산 이상정의 여행과 그의 내면세계를 다채롭게 살필 수 있게 된다. This paper was proposed that the intention of examining his life and the world of literature through the two types of "Nam-Yu-Rok" which wrote by DaeSan Lee, Sang-Jeong. The Years of MuJin(戊辰) of "Nam Yu-Rok" recorded that Lee, Sang-Jeong visited Choi, Heung-Won's home in Otgol (옻골) Daegu and visited Palgongsan with him. And the years of GabSul(甲戌) of "Nam Yoo Rok" recorded about Lee, Sang-Jeong visited DongRae, to meet Japanese who drifted in korea during he was in public service. These two travels have different characteristics, one being private travel and the other public travel. The two types of "Nam-Yu-Rok" records of these two trips show many differences on different levels, such as writing style and writing motive. However, these two travel records reveal his inner world at this time in the sense that he is the travel record of the late Lee Sang-Jeong. The features and meaning of the ideal travel record are analyzed as follows. First, the travel record written by Lee Sang-Jeong, It is a concrete record of his travel experience. Through this, we will be able to understand the journey of Seonbi in the late Jo-Seon Dynasty. In addition, Lee Sang-Jeong's travel records show the frank expressions of travel experience. Lee Sang-Jeong not only experienced various situation but also recorded by travel. In this respect, we are able to identify the human aspects of Lee Sang-Jeong. Finally, Lee Sang-jeong's two travels have a distinction between public travel and private travel. This difference is becoming a distinction factors in travel experience.

      맨 위로 스크롤 이동