• (The)Study of the Eastern Classic
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• no.36
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• pp.135-161
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• 2009

"논어"는 진시황(秦始皇)의 "분서갱유(焚書坑儒)"로 크게 손실되었다가 한대(漢代)에 이르러 크게 "노론(魯論)", "제론(齊論)", "고론(古論)" 등 3개의 다른 판본이 출현하였다. "노론(魯論)"과 "제론(齊論)"은 각기 다른 사승관계에 의해 전수되어 오다 장우(張禹)에 의해 두 본이 하나로 합쳐지게 되었고, 이후 세상에서 널리 읽혀지게 되었다. 20세기(世紀) 말, 돈황(敦煌)과 토노번(吐魯番)에서 수많은 당사본(唐寫本)들이 발견되었는데, 그 중에 정현(鄭玄)의 "논어주(論語注)"와 하안(何晏)의 "논어집해(論語集解)" 등이 포함되어 있었다. 또한 1973년 서한(西漢) 중산(中山) 회왕(懷王) 유수(劉修)의 무덤에서도 죽간(竹簡)에 쓰여진 "논어(論語)"가 출토되었다. 본고에서는 현재 "논어" 판본 중에서 가장 이른 시기에 속하는 이들 3개의 출토문헌 자료와 전래본인 주자(朱子)의 "논어집주(論語集注)"의 비교를 통하여 한위(漢魏)시기 이래로 여러 "논어"본들이 정리되어가는 과정과 그 과정에서 파생된 제반 문제들을 살펴보았다. 이를 통하여 여러 판본들의 공통점과 차이점들을 살펴볼 수 있었고, 또한 한나라 이후 꾸준히 논란이 되어 왔던 내용과 이를 바탕으로 전래본에서 수정 보완된 부분들을 발견할 수 있었다. 기존 한국의 "논어" 연구는 후대의 전래본을 중심으로 그 철학적인 사상을 분석하는데 편중되어 왔다. 이들 연구는 상당부분 후대에 가미된 글자와 내용을 논어의 원문으로 오인하고, 이를 통해 추론해 낸 결론들도 원래의 사실과 거리가 있을 수밖에 없었다. 그러므로 우리는 20세기 이래로, 고고학적 발굴 성과에 힘입어 지하에서 출토되는 새로운 자료들에 대해 주위를 기울일 필요가 있다. 특히 최근에 출토되는 간독(簡牘)자료에 수많은 경전관련 자료들이 포함되어 있다. 이러한 일차 자료들을 정리분석하고 이를 토대로 그 안에 내재되어 있는 경학, 철학, 역사적인 의미 등을 추론해 낸다면 좀 더 근본적으로 고대사회의 정신문명을 이해할 수 있으리라 본다. 따라서 본 연구는 이러한 방향에서 "논어" 연구의 올바른 토대를 마련하기 위한 기초적 작업으로서의 의의가 있다고 하겠다.

• The Korean Journal of Elementary Counseling
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• v.10 no.1
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• pp.77-94
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• 2011

The purpose of this study was to think about 'the nature of the mind' through the extraction of contents related to the 'mind' which is contained in "Non-eo(the Analects of Confucius)" and to devise a 'Non-Eo' counseling program intended for elementary school students by finding out counseling elements related to the growth of the mind. The 'Non-Eo' counseling program developed in this study was 10 lessons of forty minutes each and divided the group counseling procedure into three phases as introduction, progress, and wrap-up. The subjects of this study were 40 elementary school students in upper grades in a specific county: 20 students in the control and experimental group respectively. The 'Non-Eo' counseling program was applied to the experimental group twice a week for five weeks and it was not applied to the control group. Two measurement tools were used in order to verify the effects: the self-esteem measurement test adopted by Gong, Tae-Su(1998) which was originated from the selfesteem measurement test for children developed by Coopersmith(1967) and the friendship measure test adopted by Jo, Seong-rye(2001) which originated from the friendship measure test developed by Furman and Bierman(1983). The results were as follows; Firstly, there was a significant difference between the growth of self-esteem of the students in the experimental group and that in the control group; in general, the p-value of the experimental group was .032. Secondly, there was a significant difference between the growth of friendship of the students in the experimental group and that in the control group; in general, the p-value of the experimental group was .046. The fact that this study carried out a new counselling approach called 'Non-Eo' counseling based on the contents related to 'the growth of the mind' in "Non-eo" is of great significance.

• (The)Study of the Eastern Classic
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• no.41
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• pp.361-384
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• 2010

This paper focused on studies of Noneo Jilseo("論語疾書") written by Lee Ik, also known as his honored name, Seong Ho(星湖). Seong Ho(星湖) also had left 10 types of exegetical commentary other than Noneo Jilseo("論語疾書"). The reason for choosing Noneo Jilseo("論語疾書") was that the teachings of Kongzi(孔子) were contained in Noneo("論語"). Also when we understand the Analects of Kongzi(孔子) correctly, we will be able to understand other Confucian Canons accordingly. Seong Ho(星湖) recommended Zhuzi(朱子) pronounced Noneo Jipju ("論語集註") as a critical commentary on the Analects. That is because there are no writings that had considered pupils' opinions and all of the various situations as much as Noneo Jipju ("論語集註"). For this reason, Noneo Jipju ("論語集註") could play a role as an excellent text. However, it is not just quality of the book that matters. While reading the main body, there is an author's comment, saying "For now, I write down my skeptical point of view." With this short note, the author expressed that "Collected Annotation on the Analects" was not necessarily the best teaching. This is the consequence of 'doubt.' We should be skeptical about the Analects of Confucius. That is not to say that the Analects are unconditionally bad. Seong Ho(星湖) expounded that the beginning students should regard Noneo Jilseo("論語疾書") as their textbook, but do not cling only to the disciplines elucidated in the book. Seong Ho(星湖) had written Noneo Jilseo("論語疾書") in order to help people to understand Confucius correctly. Although this book was written during his early professional years, Seong Ho(星湖) had grasped the essence of teaching precisely. Then, what is the essence? That is 'Doubt.' Innate factors therein can be correctly understood through 'Doubt.' In this context, Seong Ho(星湖) had made such comment as "For now, I write down my skeptical point of view." To understand the opinions of Confucius correctly, this process that being doubtful about the text is necessary. The Analects of Confucius are just similar to a coded message. To know accurately about the code, it is necessary to start from 'Doubt' at the first. Such a "Doubt" shall be a key to decrypt the coded messages further.

• (The)Study of the Eastern Classic
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• no.36
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• pp.85-104
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• 2009

This study examines a study of communication factor in Lunyu, as a communication text, in terms of communicator, audience, message, communication factor, communication text, interdisciplinary research. In many respects, it is generally accepted that Lunyu have been the generic references of the Oriental culture. Lunyu consider ethics, logic, and practicability as the qualifying requirement of communicator, asserting that communicator should speak true language, like a "chuntzu"(君子) does, and should also put their language into practice. The audience's attitude and method as contained in Lunyu are that hearers should have sharp ears for language, hear selectively the right language, and use the language suitable to the situation. It is also emphasized that the Hearer should actively lead in the situation of transactional communications. In Lunyu, one property of message is that language, which determines the rise and fall of a nation and is also the basis of judgement for other people, should comply with ethics and reasons and sould also be put into practice. In other words, credible message, as the practice of language, is the practical requirement of ethics and the qualification of a "chuntzu"(君子, superior man) in ruling the nation or conducting one's life.

• Annual Conference on Human and Language Technology
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• 2022.10a
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• pp.565-570
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• 2022

본 논문은 Google Dialogflow 챗봇 개발 플랫폼으로 『논어』의 메시지를 현대화한 고민상담 챗봇을 제안한다. Dialogflow 챗봇 개발 플랫폼은 사전에 설계된 대화 아키텍처에 따라 응답을 제시한다. 즉, 질문의 의도가 파악되면 별도의 문장생성 없이 사전에 입력된 시나리오가 출력되기 때문에 고전 텍스트의 낯선 어투와 함축성의 허들을 극복할 수 있다. '챗봇'을 매체로 선정한 주된 이유는 쌍방향성 때문이다. 사용자는 챗봇을 통해 원하는 내용을 주체적이고 선별적으로 학습할 수 있다. 본 연구는 인문학적 문화원형과 공학 분야의 기술을 접목한 융복합 서비스 모델을 제시한다. 이를 통해 『논어』의 메시지를 젊은 세대에게 친숙하게 전달함으로써 세대 간 문화적 공통성을 마련할 수 있다.

• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• 중국학논총
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• no.65
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• pp.39-60
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• 2020

先秦文獻以《論語》为代表著作, 数词一共出现20多種, 其在句中看到多样的语法功能。但在當時量词不甚为发达情况下, 现代汉语中已经定为固定形式"数+量+名"結構多不运用, 上古时代大多量词从名词转化而来, 其功能在于连接数词和名词, 因此古代汉语中, 数词直接修饰名词为很普遍的语法现象, 这是先秦时期的语法結構特色之一。《論語》中我们从数词出现频率来看, 数词一共出现241次, 其中用作定语共有168次, 占有总数69.7%, 其次用作状语共有24次, 占有总数10%, 这可以说明数词在句中其主要功能和特点。此外, 数词"三"在《論語》中也可分成实指和虚指两種, 故而在原文解释上因人们之间意见不同而经常引起争议。"數"在日常生活中已经是一種特殊文化语言, 它超过了单纯的某種數値符號的概念, 它在我们所有的活动領域中以一種语言形式已站住脚了。并且我们通过人类社会的共荣而可以继续人类文明的发展。

• 중국학논총
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• no.69
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• pp.25-51
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• 2021

漢語量詞有着悠久的歷史傳統, 種類和數量也豊富多彩。在先秦典籍中的稱數方式, 數詞直接修飾名詞爲最普遍的語法現象。最初量詞起於度量衡和貨幣單位, 以逐漸擴大到普通名詞, 雖名詞代替量詞角色, 而詞性仍是无法改變而保持着實詞功能, 因此在量名的語法功能上混淆不清。量詞随着社会變化和發展而大量出現, 也逐漸脱离名詞角色而獨立活動, 詞性也虚化而變成完整的量詞。《論》 《孟》時期乃爲量詞的初期階段, 雖然能見到名量詞的出現, 而動量詞尚未達到成熟階段。《論語》中的量詞出現不甚多, 結构類型也可以看到初期量詞的形狀。《孟子》中的量詞多于《論語》中的出現頻度, 但不能算是大幅度地增加, 二書所有的用例313个當中, 出現在《孟子》的235个例子占有總數的75.1%。幷且類似于現代漢語的量詞類型就是"數量名"結构形式, 《孟子》中一共有64个例子出現, 占有總數的80%。這是表明在先秦時期中的量詞認眞地遵從語言發展的規律。

• 주택과사람들
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• s.191
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• pp.4-5
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• 2006

• (The)Study of the Eastern Classic
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• no.73
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• pp.219-248
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• 2018

Confucius said, "I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-- that knows me!" and said, "Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?" The only key Jen仁-concept of confucianism is based on Tien(天). This articles intend to articulate Dasan's commentary of Tien(天)-concept in Confucian analects("論語"). Dasan was to contrast Chu-Hsi's a commentary in assembled commentary of Confucian analects("論語集註") with 2) old commentary of Confucian analects("論語注疏"), and reestablished Tien(天))-concept on old & contemporary commentary of Confucian analects("論語古今註"). He analyzed, deconstructed, and re-interpretations Tien(天)-paragraph of in Confucian analects. Dasan collected, complied, and re-interpretation dispersed original meaning of Tien(天)-paragraph of Confucian analects. Cheong Yagyong tried to recover the original meaning of Tien(天)-concept in Confucian analects.