장서각위키 - 사용자 기여 [ko]

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-20T01:41:25Z

Chof: /* VI-6. translated by Francisca Cho */

This Wikisite is constructed by Kim Hayoung 김하영 with the help of An Sungjun 안승준, Chung Suhwan 정수환, and Yun Jinyoung 윤진영. 

[[File:Backward.png|right|50px|link=(2018SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Home.png|right|50px|link=(SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Back2017.png|right|50px|link=2017_Summer_Hanmun_Workshop_(Intermediate)]]

=='''Description'''==

The purpose of this course is to provide students an intensive training in what is commonly referred to as “classical Chinese,” or hanmun, which constitutes the nucleus of the literary languages of premodern China, Korea, and Japan. Because this workshop is intended for future researchers and scholars of premodern Korean culture in a broader context of East Asian civilization, which some call the “Sinosphere,” we will focus on the most fundamental sentence patterns and grammatical devices commonly used in hanmun, exploring some canonical texts that embody the linguistic and cultural grammars of classical Chinese literature.
Each day, the class will study grammatical devices and patterns with simple sentences and read (excerpts of) regular hanmun texts for applied practice. We will read and critically analyze the texts, with which to formulate an academically-minded English translation of them. At the end of the workshop, students are expected to become familiar with different types of texts, to gain first-hand knowledge around the original texts of old Korean books, and more importantly, to become intellectually independent in their own future research critically engaging primary texts.

=='''Class'''==

A daily class is divided into three sessions. In Session 1 we read Pak Semu’s 朴世茂 (1487–1554) treatise to initiate students into Confucian literacy, Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth). Session 2 comprises studying syntactic and morphological patterns established by grammatical words, building up from the simplest forms to the more complex. This part of instruction will make use of the two representative primers of Chosŏn: the Ch’ugu 推句 (Versed Lines), a collection of quatrains epitomizing hanmun verses for those who have finished Ch’ŏnjamun 千字文 (Thousand-character Text); and the Hagŏjip 學語集 (Collection of Sentences for Learning), a collection of short prose-sentences to initiate beginners in hanmun texts. Learning with Ch’ugu and Hagŏjip allows us to experience both poetic- and prose-style sentences. The first two sessions will intensively engage two fundamental practices of hanmun literacy: parsing (both vocal and visual) and close reading. In Session 3 we translate various excerpts from actual literary pieces from China and Korea, applying the practices we learn in the first two sessions. The underlying focus of the study progresses as follows:

:* '''Week 1''' : basic structure, predication and commenting, parts of speech and word order, substantives and predicatives, nouns and pronouns, action verbs and stative verbs, adverbs, etc.
:* '''Week 2''' : discourse and context, parallelism and correspondence, building contexts and “dragging”, conjunctives and connectives, 語氣詞 and 語助詞
:* '''Week 3''' : intertextuality, allusions, and pattern, literary precedents and elicitors

Reading the original text together, parsing its sentences, and carefully analyzing parts both syntactically and semantically, which will form a basic training of translation. The instructor will give lectures when needed, to reinforce the knowledge of grammatical words, information on reference tools, and relevant sociocultural context of fundamental importance. Each student will be responsible for looking up and learning unfamiliar hantcha, practicing to punctuate sentences that were studied in the previous classes, and participating in drafting translations. The outcome of translation will be archived and shared.

===Instructor===

*[[오영균 (吳英均, Young Kyun Oh)|오영균 (吳英均, Young Kyun Oh)]]

===Participants===
* 참가자 명단 Participants List　''cf''. [[(SHWJA) 여름 한문 워크샵 참가자 Summer Hanmun Workshop Participants|역대 참가자 Previous Participants]]

[[Category:Summer Hanmun Workshop]]
[[Category:Participants]]

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

* Session 2 - 10:40–12:00 AM, 1:00–2:00 PM

* Session 3 - 2:10–4:00 PM

<div class="mw-collapsible mw-collapsed" >
{{인용문2|
'''the 3-Week Schedule''' ''- View Details'' }}
<div class="mw-collapsible-content">
{|class="wikitable" style="background-color:#ffffff;"
!style="width:30px;"|Date || style="width:300px;"|Contents || style="width:200px;"|
|-
|7/2 || S1: Opening Ceremony, Placement Test

S2: Introduction: Classical Chinese, literary Chinese, Sino-Korean, and Hanmun
||
|-
|7/3 || S1: ''Tongmong sŏnsŭp'' 1–4

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

S3: Short passages 8, 23, 43
||
|-
|7/4 || S1: ''Tongmong sŏnsŭp'' 5–8

S2: ''Hagŏjip'' 6–10

|| Field Trip

|-
|7/5 || S1: ''Tongmong sŏnsŭp'' 9–13

S2: ''Ch’ugu'' 5, 7, 9; ''Hagŏjip'' 11–15

S3: Short passages 10, 13, 16
||
|-
|7/6 || S1: ''Tongmong sŏnsŭp'' 14–17

S2: ''Ch’ugu'' 13, 15, 16; ''Hagŏjip'' 16–20

S3: Short passages 9, 15, 24
||
|-
|7/9 || S1: ''Tongmong sŏnsŭp'' 18–22

S2: ''Ch’ugu'' 18, 19; ''Hagŏjip'' 21–25

S3: Short passages 4, 11, 12
||
|-
|7/10 || S1: ''Tongmong sŏnsŭp'' 23–25

S2: ''Ch’ugu'' 22, 24, 30; ''Hagŏjip'' 26–30

S3: Short passages 1, 11, 33, 37
||
|-
|7/11 || S1: ''Tongmong sŏnsŭp'' 26–30

S2: ''Hagŏjip'' 31–35

|| Special Lecture

|-
|7/12 || S1: ''Tongmong sŏnsŭp'' 31–34

S2: ''Ch’ugu'' 32, 37, 39; ''Hagŏjip'' 36–40

S3: Short passages 5, 17, 20, 38
||
|-
|7/13 || S1: ''Tongmong sŏnsŭp'' 35–38

S2: ''Hagŏjip'' 41–45

|| Field Trip

|-
|7/16 || S1: ''Tongmong sŏnsŭp'' 39–42

S2: ''Ch’ugu'' 41, 46, 50; ''Hagŏjip'' 46–50

S3: Short passages 21, 27, 36
||
|-
|7/17 || S1: ''Tongmong sŏnsŭp'' 43–47

S2: ''Hagŏjip'' 51–55

|| Special Lecture

|-
|7/18 || S1: ''Tongmong sŏnsŭp'' 48–52

S2: ''Ch’ugu'' 56, 57, 58; ''Hagŏjip'' 56–60

S3: Short passages 2, 6, 43
||
|-
|7/19 || S1: ''Tongmong sŏnsŭp'' 53–56

S2: ''Ch’ugu'' 59, 60; ''Hagŏjip'' Review 1

S3: Short passages 29, 34, 42
||
|-
|7/20 || S1: ''Tongmong sŏnsŭp'' Review

S2: ''Ch’ugu'' Review; ''Hagŏjip'' Review 2

S3: Short passages 28, 44
||
|-
|}
</div>
</div>

=='''Translation'''==

We aim to practice academic translation. An academic translation should prove to be comprehensive to an intellectual reader for whom no previous knowledge of or about the text is assumed, rendered in a clear, precise, yet hermeneutically nuanced language. There are four aspects of concentration in our training:

:(1) Faithfulness to the original text
:(2) Linguistic clarity of the translating language
:(3) Detailed annotation to integrate contextual and intertextual information
:(4) Observance of academic convention for translation

=='''List of Hanmun Text'''==

*'''Session 1''' : Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth)

*'''Session 2''' : Ch’ugu 推句 (Versed Lines)

:::　　 Hagŏjip 學語集 (Collection of Sentences for Learning)

*'''Session 3''' : [[2018 Summer Hanmun Workshop (Intermediate)#Session 3: 選讀 Short Passages for Practice|Excerpts for practice]]

===Session 1: 童蒙先習 Preparatory Learning for the Youth===
----
The ''Tongmong sŏnsŭp'' is a well-known hanmun primer for novices after their initiation in hantcha with the ''Chŏnjamun'' 千字文. Its text spells out the fundamental ethico-historial framework of Confucianism, quoting and alluding most frequently used 2018 童蒙先習 in the traditional discourse of moral maxims. Its language is prosodic and suitable for vocal reading and reciting. The introduction delineates the ethics based on the Five Cardinal Relations (''oryun'' 五倫), followed by an overview of Chinese and Korean histories as realizing ethical principles endowed in human civilization. Its authorship had been generally attributed to Pak Semu 朴世茂 (1487–1554), though some recorded Kim An’guk 金安國 (1478–1543) as its author. Yun Insŏ’s 尹仁恕 postface, included in the 1543 edition (printed at the P’yŏngan Magistrate Office), states that Min Chein 閔齊仁, then P’yŏngan Magistrate, co-authored this work. A recent discovery of a block-printed edition bearing Min Chein as the author strongly suggests that Min authored it before Pak did because it predates the manuscript edition that recorded Pak Semu as the author, which had been known as the earliest edition. Authorship aside, however, it appears reasonable to assume that the sentences in the Tongmong sŏnsŭp were commonly shared for pedagogical purposes among the literati since early Chosŏn. As it has also been used at the court to instruct royal princes since King Hyŏnjong’s reign (1659–1674), there are a number of prints and manuscripts extant. The 1759 edition especially contains King Yŏngjo’s 英祖 preface and Song Siyŏl’s 宋時烈 (1607–1689) postface, indicating that it was received widely.

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|童蒙先習
|-
|7/03||[[2018 童蒙先習 01 - 04|童蒙先習 01 - 04]]
|-
|7/04||[[2018 童蒙先習 05 - 08|童蒙先習 05 - 08]]
|-
|7/05||[[2018 童蒙先習 09 - 13|童蒙先習 09 - 13]]
|-
|7/06||[[2018 童蒙先習 14 - 17|童蒙先習 14 - 17]]
|-
|7/09||[[2018 童蒙先習 18 - 22|童蒙先習 18 - 22]]
|-
|7/10||[[2018 童蒙先習 23 - 25|童蒙先習 23 - 25]]
|-
|7/11||[[2018 童蒙先習 26 - 30|童蒙先習 26 - 30]]
|-
|7/12||[[2018 童蒙先習 31 - 34|童蒙先習 31 - 34]]
|-
|7/13||[[2018 童蒙先習 35 - 38|童蒙先習 35 - 38]]
|-
|7/16||[[2018 童蒙先習 39 - 42|童蒙先習 39 - 42]]
|-
|7/17||[[2018 童蒙先習 43 - 47|童蒙先習 43 - 47]]
|-
|7/18||[[2018 童蒙先習 48 - 52|童蒙先習 48 - 52]]
|-
|7/19||[[2018 童蒙先習 53 - 56|童蒙先習 53 - 56]]
|-
|*||[[2018 童蒙先習御製童蒙先習序|御製童蒙先習序]]
|-
|**||[[2018 童蒙先習跋文|跋文]]
|}
*[http://jsg.aks.ac.kr/data/viewer/bookImage.do?callNum=K1-200&vol= 장서각 소장 어제동몽선습언해(御製童蒙先習諺解)]

===Session 2-1: 推句 Versed Lines===
----
The Ch’ugu is a collection of pentasyllabic quatrains (''o’ŏn chŏlgu'' 五言絕句) for beginners of hanmun during the Chosŏn dynasty. There are altogether 60 quatrains, many chosen from known poetic lines, containing motifs and images familiar to novices. It is one of the typical primers taught to learners who have finished character lessons with, most likely, the ''Ch’ŏnjamun'' 千字文, along with the ''Saja sohak'' 四字小學 [Four-character Minor Learning], ''Tongmong sŏnsŭp'', and ''Kyŏngmong yogyŏl'' 擊夢要訣 [Essential precepts to awake the unenlightened]. The title "Ch’ugu" could be taken as “selected lines” (ch’u 推 “to select”) but also have come from ch’ugo (or proscriptively pronounced ''t’oego'') 推敲 “push or knock,” a verb coined for the story of Jia Dao 賈島 (780?–843) and Han Yu 韓愈 (768–824) to mean “polish or perfect the language of a literary work.”<ref>Jia Dao once composed a poem, sitting on a mule, which included lines, “Birds sleep on the tree in the middle of the pond, a monk knocks on the door under the moon” 鳥宿池中樹, 僧敲月下門. He was having second thought of using ''t’oe'' 推 “push” instead of ''ko'' 敲 “knock,” but could not decide. Occupied by this thought, he failed to step back to make way when Han Yu’s mayoral march was progressing the street, which was a serious offense. Han Yu summoned Jia Dao and interrogated why Jia did not step aside. After hearing what happened, Han Yu said that he preferred ''ko'' instead of ''t’oe'', upon which they became good friends in literature. This story is introduced in the ''Tangshi jishi'' 唐詩紀事.</ref> Ch’ugu 推句 as a verb was then used in the sense of writing poems, and if it was indeed where the title was chosen, it would more precise to pronounce the title as ''t'oegu'', not ''ch’ugu''. All extant copies of Ch’ugu is in the form of manuscript, but as Ŏ Sukkwŏn’s 魚叔權 ''Kosa ch’waryo'' 攷事撮要 (1554) recorded the presence of its printing blocks in 1558, it is possible that ''Ch’ugu'' was more popular as a primer in mid-Chosŏn period.

<references/>

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|推句
|-
|7/03||[[2018 推句 01 - 04|推句 01, 04]]
|-
|7/05||[[2018 推句 05 - 10|推句 05, 07, 09]]
|-
|7/06||[[2018 推句 11 - 16|推句 13, 15, 16]]
|-
|7/09||[[2018 推句 17 - 20|推句 18, 19]]
|-
|7/10||[[2018 推句 21 - 30|推句 22, 24, 30]]
|-
|7/12||[[2018 推句 31 - 40|推句 32, 37, 39]]
|-
|7/16||[[2018 推句 41 - 50|推句 41, 46, 50]]
|-
|7/18||[[2018 推句 56 - 58|推句 56, 57, 58]]
|-
|7/19||[[2018 推句 59 - 60|推句 59, 60]]
|-
|7/20||推句 Review
|-
|}

===Session 2-2: 學語集 Collection of Sentences for Learning===
----
The ''Hagŏjip'' is a manuscript whose authorship is unknown. It contains short sentences explaining various subjects ranging from heaven and earth to flowers and animals, for the purpose of teaching the basic sentence structure and grammatical patterns of literary Chinese to novices. It is often confused with ''Hagŏ'' 學語 compiled by Pak Chaech’ŏl 朴載哲 with a similar purpose. ''Hagŏ'' was blockprinted in 1868 by Pak Chaechŏl’s son Pak Kyujin 朴圭鎮. The two are quite different texts. The latter is more oriented in Confucian learning of moral principles and quotations from classics, whereas the former is apparently mindful of linguistic pedagogy and introduces syntactic patterns with gradually increasing complexity. There are a few manuscript editions preserved in various archives in Korea, including Jangseogak. It appears that there are some textual variations depending on editions especially with the selection of sentences, though individual sentences remain mostly the same.

Format

In the following, each sentence is given in three ways. First without punctuation, then with punctuation, and the last with t’o 토. Punctuation of literary Chinese provides where the sentence breaks into a series of clasuses and phrases, and thus clues to the meaning of the entire sentence. T’o is specific to Korean culture, in which people spoke a fundamentally different language from Chinese. Carrying a similar function to that of Japanese ''kaeriten'' 返点 (returning point), t’o adds grammatical words of Korean to points where the Chinese sentences breaks so that the grammatical relation between parts.

　　　　E.g.　　學而時習之'''면'''　　　　不亦悅乎'''아''' 
　　　　　　　　　　　　　if　　　　　　　　　Q-ending

The traditional pedagogy of literary Chinese placed a great importance to t’o. It served as a device to train students in parsing sentences, as well as to help them read aloud and recite sentences.

After the sentence, key grammatical words and patterns will be introduced.

　　　　C: Clause　　P: Phrase　　V: Verb　　A: Adjective　　N: Noun　　Adv: Adverb

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"|date || style="width:80%;"|學語集
|-
|7/3 ||[[2018 學語集 01 - 05|學語集 01 - 05]]
|-
|7/4 ||[[2018 學語集 06 - 10|學語集 06 - 10]]
|-
|7/5 ||[[2018 學語集 11 - 15|學語集 11 - 15]]
|-
|7/6 ||[[2018 學語集 16 - 20|學語集 16 - 20]]
|-
|7/9 ||[[2018 學語集 21 - 25|學語集 21 - 25]]
|-
|7/10 ||[[2018 學語集 26 - 30|學語集 26 - 30]]
|-
|7/11 ||[[2018 學語集 31 - 35|學語集 31 - 35]]
|-
|7/12 ||[[2018 學語集 36 - 40|學語集 36 - 40]]
|-
|7/13 ||[[2018 學語集 41 - 45|學語集 41 - 45]]
|-
|7/16 ||[[2018 學語集 46 - 50|學語集 46 - 50]]
|-
|7/17 ||[[2018 學語集 51 - 55|學語集 51 - 55]]
|-
|7/18 ||[[2018 學語集 56 - 62|學語集 56 - 62]]
|}

===Session 3: 選讀 Short Passages for Practice===
----
<div class="mw-collapsible" >
Excerpts for practice:
<div class="mw-collapsible-content">
8.　[[(Translation) 鄭人買履|“Zhengren mai lü” 鄭人買履 [A person of Zheng state buys shoes], Han Fei zi 韓非子.]]

23. [[(Translation) 不禽不獸|“Bu qin bu shou” 不禽不獸 [Neither a bird nor a beast], Guang xiaofu 廣笑府 by Feng Menglong 馮夢龍; Xiaolin guangji 笑林廣記 by Youxi zhuren 游戲主人.]]

43. [[(Translation) 惠通出家|“Hyet’ong ch’ulga” 惠通出家 [Hyet’ong becomes a monk], Samguk yusa.]]

10. [[(Translation) 刻舟求劍|“Ke zhou qiu jian” 刻舟求劍 [Notching the boat to find the sword], Lüshi chunqiu 呂氏春秋.]]

13. [[(Translation) 宗室豐山守|“Chongsil P’ungsan su” 宗室豐山守 [Magistrate of P’ungsan, a royal kinsman], Sŏng Hyŏn 成俔, Yongjae ch’onghwa 慵齋叢話.]]

16. [[(Translation) 朝三暮四|“Zhao san mu si” 朝三暮四 [Three in the morning, four in the evening], Zhuangzi.]]

9.　[[(Translation) 守株待兔|“Shou zhu dai tu” 守株待兔 [Waiting for a hare while guarding the tree], Han Fei zi. ]]

15. [[(Translation) 蝴蝶夢|“Hudie meng” 蝴蝶夢 [Butterfly dream], Zhuangzi 莊子.]]

24. [[(Translation) 諧謔|“Haehak” 諧謔 [Witty stories], Yi Su-gwang李睟光, Chibong yusŏl 芝峯類說.]]

28. [[(Translation) 伎利檀|“Kiridan” 伎利檀 [Christianity], Ŏu yadam 於于野談 by Yu Mongin 柳夢寅.]]

39. [[(Translation) 洪夔燮|“Hong Kisŏp” 洪夔燮, Myŏngsim pogam 明心寶鑑.]]

33. [[(Translation) 石珍斷指|“Sŏkchin tan ji” 石珍斷指 [Sŏkchin cuts off his finger], Samgang haengsil-to.]]

37. [[(Translation) 烈婦入江|“Yŏlbu ip kang” 烈婦入江 [A devoted wife enters the river], Samgang haengsil-to.]]

34. [[(Translation) 婁伯捕虎 |“Nubaek p’oho” 婁伯捕虎 [(Ch’oe) Nubaek captures the tiger], Samgang haengsil-to.]]

1.　[[(Translation) 朴赫居世|“Pak Hyŏkkŏse” 朴赫居世, Samguk sagi 三國史記.]]

42. [[(Translation) 處容郎|“Ch’ŏyong-nang” 處容郎, Samguk yusa.]]

5.　[[(Translation) 龜兔之說|“Kui t’o chi sŏl” 龜兔之說 [Story of a tortoise and a hare], Samguk sagi.]]

17. [[(Translation) 渾沌|“Hundun” 渾沌, Zhuangzi.]]

11. [[(Translation) 畫蛇添足|“Hua she tian zu” 畫蛇添足 [Draw a snake and add feet], Zhanguo ce 戰國策.]]

38. [[(Translation) 金氏撲虎|“Kim-ssi pak ho” 金氏撲虎 [Lady Kim strikes the tiger], Samgang haengsil-to.]]

21. [[(Translation) 以五十步笑一百步|“Yi wushi bu xiao yibai bu” 以五十步笑一百步 [One who retreated fifty paces mocks another who retreated one hundred paces], Mencius.]]

27. [[(Translation) 妻不欲尊|“Ch’ŏ pul yok chon” 妻不欲尊 [The wife doesn’t want to be respected], Ŏmyŏnsun禦眠楯.]]

36. [[(Translation) 丕寧突陳|“Pinyŏng tolchin” 丕寧突陳 [Pinyŏng charges at the enemy line], Samgang haengsil-to.]]

2.　[[(Translation) 東明聖王|“Tongmyŏng sŏngwang” 東明聖王 [Tongmyŏng, the Sagacious King], Samguk sagi.]]

6.　[[(Translation) 階伯|“Kyebaek” 階伯, Samguk sagi.]]

44. [[(Translation) 延烏郞細烏女|“Yŏno-rang Se’o-nyŏ” 延烏郞細烏女, Samguk yusa.]]

22. [[(Translation) 虛實|"Xushi" 虛實 [Emptiness and fullness], ''Sunzi bingfa'' 孫子兵法]]

(Poetry) [[(Translation) Poems|Sample Classical Chinese Poems]]


</div>
</div>

== '''Text translated by Individual Project''' ==

[[File:공자학금도.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%AD%B8%E7%90%B4%E5%B8%AB%E8%A5%84|thumb|150px|left|學琴師襄 학금사양]]

==== VI-0. [[(Translation) 學琴師襄 | (sample) 學琴師襄 translated by YO]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-1. [[(Translation) 1| translated by Student 1]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-2. [[(Translation) 2| translated by Student 2]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-3. [[(Translation) 3| translated by Student 3]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-4. [[(Translation) 4| translated by Student 4]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-6. [[(Translation) 6| translated by Francisca Cho]] ====
 卷第三 > 塔像第四 > 洛山二大聖觀音正趣調信 > 승려 조신이 꿈을 꾼 후
세상의 덧없음을 알고 정토사를 지어 정진하다

昔新羅爲亰師時, 有世逵寺今㒷教寺也.之莊舎在溟州㮈李郡按地理志, 溟州無㮈李郡唯有㮈城郡, 夲㮈生郡今寧越. 又牛首州領縣有㮈霊郡, 夲㮈已郡今剛州. 牛首州今春以.校勘 161 今言㮈李郡未知孰是.. 夲寺遺校勘 162僧調信爲知莊. 信到莊上恱□守金昕公之女惑之深. 屢就洛山大悲前潛祈得幸. 方數年間其女已有配矣. 又徃堂前㤪大悲之不遂已哀泣至日暮. 情思倦憊, 俄成假寢忽夢金氏娘容豫入門粲然啓齒而謂曰, “児早識上人於半面心乎愛矣未甞暫忘, 迫於父母之命強従人矣. 今願爲同穴之友故來爾.” 信乃顛喜, 同敀校勘 163郷里計活四十餘霜校勘 164有児息五. 家徒四壁. 藜藿不給. 遂乃落魄扶携糊其口於四方. 如是十年周流草野, 懸鶉百結亦不掩体. 適過溟州蟹縣校勘 165嶺大児十五歳者忽餧死. 痛哭收瘞於道. 從卛校勘 166餘四口到羽曲縣今羽縣也.. 結校勘 167茅於路傍而舎. 夫婦老且病飢不能㒷. 十歳女児巡乞, 乃爲里獒所噬號痛卧於前, 父母爲之歔欷泣下数行. 婦乃□澁拭涕倉卒而語曰, “予之始遇君也色羙年芳衣袴稠鮮. 一味之甘淂與子分之, 数尺之煖得與子共之出䖏五十年, 情鍾莫逆恩愛綢繆可謂厚縁. 自比年來衰病歳益深, 飢寒日益迫, 傍舎壺漿人不容乞, 千門之耻重似丘山. 児寒児飢未遑計補, 何暇有愛恱夫婦之心㦲. 紅顔巧笑草上之露, 約束芝蘭柳絮飄風. 君有我而爲累, 我爲君而足憂. 細思昔日之歡, 適爲憂患所階. 君乎予乎奚至此極. 與其衆鳥之同餧焉知隻鸞之有鏡. 寒弃炎附情所不堪然, 而行止非人離合有數, 請從此辝.” 信聞之大喜各分二兒将行, 女曰, “我向桑梓. 君其南矣.” 方分手進途而形開. 殘燈翳吐, 夜色将闌. 及旦鬢髮盡白. 惘惘然殊無人世意. 已猒勞生如飫百年辛苦. 貪染之心洒然氷釋. 於是慚對聖容懴滌無已. 歸撥蟹峴校勘 168所埋兒乃石弥勒也. 灌洗奉安于隣寺. 還京師免荘任傾私財創淨圡寺, 懃修白業. 後莫知所終. 議曰. 讀此傳掩卷而追繹之, 何必信師之夢爲然. 今皆知其人世之爲樂欣欣然役役然, 特未覺尓. 乃作詞誡之曰. 快校勘 169適湏臾意已閑, 暗從愁裏老蒼校勘 170顔. 不湏更待黄梁校勘 171熟, 方悟勞生一夢間. 治校勘 172身臧否先誠意, 鱞夢蛾眉賊夢藏. 何似秋來清夜夢. 時時合眼到清涼.

 
 
 
 
 
 
 
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==== VI-7. [[(Translation) 7| translated by Student 7]] ====
 
 
 
 
 
 
 
 
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==== VI-8. [[(Translation) 8| translated by Student 8]] ====
 
 
 
 
 
 
 
 
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==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
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==== VI-10. [[(Translation) 10| translated by Student 10]] ====
 
 
 
 
 
 
 
 
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{{(SHWJA) 위키 교실 Wiki Guide}}
{{(SHWJA) 참고자료 References}}

[[Category:2018 Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-20T00:29:20Z

Chof: /* VI-6. translated by Student 6 */

This Wikisite is constructed by Kim Hayoung 김하영 with the help of An Sungjun 안승준, Chung Suhwan 정수환, and Yun Jinyoung 윤진영. 

[[File:Backward.png|right|50px|link=(2018SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Home.png|right|50px|link=(SHWJA) 여름 한문 워크샵 Summer Hanmun Workshop]]
[[File:Back2017.png|right|50px|link=2017_Summer_Hanmun_Workshop_(Intermediate)]]

=='''Description'''==

The purpose of this course is to provide students an intensive training in what is commonly referred to as “classical Chinese,” or hanmun, which constitutes the nucleus of the literary languages of premodern China, Korea, and Japan. Because this workshop is intended for future researchers and scholars of premodern Korean culture in a broader context of East Asian civilization, which some call the “Sinosphere,” we will focus on the most fundamental sentence patterns and grammatical devices commonly used in hanmun, exploring some canonical texts that embody the linguistic and cultural grammars of classical Chinese literature.
Each day, the class will study grammatical devices and patterns with simple sentences and read (excerpts of) regular hanmun texts for applied practice. We will read and critically analyze the texts, with which to formulate an academically-minded English translation of them. At the end of the workshop, students are expected to become familiar with different types of texts, to gain first-hand knowledge around the original texts of old Korean books, and more importantly, to become intellectually independent in their own future research critically engaging primary texts.

=='''Class'''==

A daily class is divided into three sessions. In Session 1 we read Pak Semu’s 朴世茂 (1487–1554) treatise to initiate students into Confucian literacy, Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth). Session 2 comprises studying syntactic and morphological patterns established by grammatical words, building up from the simplest forms to the more complex. This part of instruction will make use of the two representative primers of Chosŏn: the Ch’ugu 推句 (Versed Lines), a collection of quatrains epitomizing hanmun verses for those who have finished Ch’ŏnjamun 千字文 (Thousand-character Text); and the Hagŏjip 學語集 (Collection of Sentences for Learning), a collection of short prose-sentences to initiate beginners in hanmun texts. Learning with Ch’ugu and Hagŏjip allows us to experience both poetic- and prose-style sentences. The first two sessions will intensively engage two fundamental practices of hanmun literacy: parsing (both vocal and visual) and close reading. In Session 3 we translate various excerpts from actual literary pieces from China and Korea, applying the practices we learn in the first two sessions. The underlying focus of the study progresses as follows:

:* '''Week 1''' : basic structure, predication and commenting, parts of speech and word order, substantives and predicatives, nouns and pronouns, action verbs and stative verbs, adverbs, etc.
:* '''Week 2''' : discourse and context, parallelism and correspondence, building contexts and “dragging”, conjunctives and connectives, 語氣詞 and 語助詞
:* '''Week 3''' : intertextuality, allusions, and pattern, literary precedents and elicitors

Reading the original text together, parsing its sentences, and carefully analyzing parts both syntactically and semantically, which will form a basic training of translation. The instructor will give lectures when needed, to reinforce the knowledge of grammatical words, information on reference tools, and relevant sociocultural context of fundamental importance. Each student will be responsible for looking up and learning unfamiliar hantcha, practicing to punctuate sentences that were studied in the previous classes, and participating in drafting translations. The outcome of translation will be archived and shared.

===Instructor===

*[[오영균 (吳英均, Young Kyun Oh)|오영균 (吳英均, Young Kyun Oh)]]

===Participants===
* 참가자 명단 Participants List　''cf''. [[(SHWJA) 여름 한문 워크샵 참가자 Summer Hanmun Workshop Participants|역대 참가자 Previous Participants]]

[[Category:Summer Hanmun Workshop]]
[[Category:Participants]]

=='''Schedule'''==

* Session 1 - 9:00–10:30 AM

* Session 2 - 10:40–12:00 AM, 1:00–2:00 PM

* Session 3 - 2:10–4:00 PM

<div class="mw-collapsible mw-collapsed" >
{{인용문2|
'''the 3-Week Schedule''' ''- View Details'' }}
<div class="mw-collapsible-content">
{|class="wikitable" style="background-color:#ffffff;"
!style="width:30px;"|Date || style="width:300px;"|Contents || style="width:200px;"|
|-
|7/2 || S1: Opening Ceremony, Placement Test

S2: Introduction: Classical Chinese, literary Chinese, Sino-Korean, and Hanmun
||
|-
|7/3 || S1: ''Tongmong sŏnsŭp'' 1–4

S2: ''Ch’ugu'' 1, 4; ''Hagŏjip'' 1–5

S3: Short passages 8, 23, 43
||
|-
|7/4 || S1: ''Tongmong sŏnsŭp'' 5–8

S2: ''Hagŏjip'' 6–10

|| Field Trip

|-
|7/5 || S1: ''Tongmong sŏnsŭp'' 9–13

S2: ''Ch’ugu'' 5, 7, 9; ''Hagŏjip'' 11–15

S3: Short passages 10, 13, 16
||
|-
|7/6 || S1: ''Tongmong sŏnsŭp'' 14–17

S2: ''Ch’ugu'' 13, 15, 16; ''Hagŏjip'' 16–20

S3: Short passages 9, 15, 24
||
|-
|7/9 || S1: ''Tongmong sŏnsŭp'' 18–22

S2: ''Ch’ugu'' 18, 19; ''Hagŏjip'' 21–25

S3: Short passages 4, 11, 12
||
|-
|7/10 || S1: ''Tongmong sŏnsŭp'' 23–25

S2: ''Ch’ugu'' 22, 24, 30; ''Hagŏjip'' 26–30

S3: Short passages 1, 11, 33, 37
||
|-
|7/11 || S1: ''Tongmong sŏnsŭp'' 26–30

S2: ''Hagŏjip'' 31–35

|| Special Lecture

|-
|7/12 || S1: ''Tongmong sŏnsŭp'' 31–34

S2: ''Ch’ugu'' 32, 37, 39; ''Hagŏjip'' 36–40

S3: Short passages 5, 17, 20, 38
||
|-
|7/13 || S1: ''Tongmong sŏnsŭp'' 35–38

S2: ''Hagŏjip'' 41–45

|| Field Trip

|-
|7/16 || S1: ''Tongmong sŏnsŭp'' 39–42

S2: ''Ch’ugu'' 41, 46, 50; ''Hagŏjip'' 46–50

S3: Short passages 21, 27, 36
||
|-
|7/17 || S1: ''Tongmong sŏnsŭp'' 43–47

S2: ''Hagŏjip'' 51–55

|| Special Lecture

|-
|7/18 || S1: ''Tongmong sŏnsŭp'' 48–52

S2: ''Ch’ugu'' 56, 57, 58; ''Hagŏjip'' 56–60

S3: Short passages 2, 6, 43
||
|-
|7/19 || S1: ''Tongmong sŏnsŭp'' 53–56

S2: ''Ch’ugu'' 59, 60; ''Hagŏjip'' Review 1

S3: Short passages 29, 34, 42
||
|-
|7/20 || S1: ''Tongmong sŏnsŭp'' Review

S2: ''Ch’ugu'' Review; ''Hagŏjip'' Review 2

S3: Short passages 28, 44
||
|-
|}
</div>
</div>

=='''Translation'''==

We aim to practice academic translation. An academic translation should prove to be comprehensive to an intellectual reader for whom no previous knowledge of or about the text is assumed, rendered in a clear, precise, yet hermeneutically nuanced language. There are four aspects of concentration in our training:

:(1) Faithfulness to the original text
:(2) Linguistic clarity of the translating language
:(3) Detailed annotation to integrate contextual and intertextual information
:(4) Observance of academic convention for translation

=='''List of Hanmun Text'''==

*'''Session 1''' : Tongmong sŏnsŭp 童蒙先習 (Preparatory Learning for the Youth)

*'''Session 2''' : Ch’ugu 推句 (Versed Lines)

:::　　 Hagŏjip 學語集 (Collection of Sentences for Learning)

*'''Session 3''' : [[2018 Summer Hanmun Workshop (Intermediate)#Session 3: 選讀 Short Passages for Practice|Excerpts for practice]]

===Session 1: 童蒙先習 Preparatory Learning for the Youth===
----
The ''Tongmong sŏnsŭp'' is a well-known hanmun primer for novices after their initiation in hantcha with the ''Chŏnjamun'' 千字文. Its text spells out the fundamental ethico-historial framework of Confucianism, quoting and alluding most frequently used 2018 童蒙先習 in the traditional discourse of moral maxims. Its language is prosodic and suitable for vocal reading and reciting. The introduction delineates the ethics based on the Five Cardinal Relations (''oryun'' 五倫), followed by an overview of Chinese and Korean histories as realizing ethical principles endowed in human civilization. Its authorship had been generally attributed to Pak Semu 朴世茂 (1487–1554), though some recorded Kim An’guk 金安國 (1478–1543) as its author. Yun Insŏ’s 尹仁恕 postface, included in the 1543 edition (printed at the P’yŏngan Magistrate Office), states that Min Chein 閔齊仁, then P’yŏngan Magistrate, co-authored this work. A recent discovery of a block-printed edition bearing Min Chein as the author strongly suggests that Min authored it before Pak did because it predates the manuscript edition that recorded Pak Semu as the author, which had been known as the earliest edition. Authorship aside, however, it appears reasonable to assume that the sentences in the Tongmong sŏnsŭp were commonly shared for pedagogical purposes among the literati since early Chosŏn. As it has also been used at the court to instruct royal princes since King Hyŏnjong’s reign (1659–1674), there are a number of prints and manuscripts extant. The 1759 edition especially contains King Yŏngjo’s 英祖 preface and Song Siyŏl’s 宋時烈 (1607–1689) postface, indicating that it was received widely.

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|童蒙先習
|-
|7/03||[[2018 童蒙先習 01 - 04|童蒙先習 01 - 04]]
|-
|7/04||[[2018 童蒙先習 05 - 08|童蒙先習 05 - 08]]
|-
|7/05||[[2018 童蒙先習 09 - 13|童蒙先習 09 - 13]]
|-
|7/06||[[2018 童蒙先習 14 - 17|童蒙先習 14 - 17]]
|-
|7/09||[[2018 童蒙先習 18 - 22|童蒙先習 18 - 22]]
|-
|7/10||[[2018 童蒙先習 23 - 25|童蒙先習 23 - 25]]
|-
|7/11||[[2018 童蒙先習 26 - 30|童蒙先習 26 - 30]]
|-
|7/12||[[2018 童蒙先習 31 - 34|童蒙先習 31 - 34]]
|-
|7/13||[[2018 童蒙先習 35 - 38|童蒙先習 35 - 38]]
|-
|7/16||[[2018 童蒙先習 39 - 42|童蒙先習 39 - 42]]
|-
|7/17||[[2018 童蒙先習 43 - 47|童蒙先習 43 - 47]]
|-
|7/18||[[2018 童蒙先習 48 - 52|童蒙先習 48 - 52]]
|-
|7/19||[[2018 童蒙先習 53 - 56|童蒙先習 53 - 56]]
|-
|*||[[2018 童蒙先習御製童蒙先習序|御製童蒙先習序]]
|-
|**||[[2018 童蒙先習跋文|跋文]]
|}
*[http://jsg.aks.ac.kr/data/viewer/bookImage.do?callNum=K1-200&vol= 장서각 소장 어제동몽선습언해(御製童蒙先習諺解)]

===Session 2-1: 推句 Versed Lines===
----
The Ch’ugu is a collection of pentasyllabic quatrains (''o’ŏn chŏlgu'' 五言絕句) for beginners of hanmun during the Chosŏn dynasty. There are altogether 60 quatrains, many chosen from known poetic lines, containing motifs and images familiar to novices. It is one of the typical primers taught to learners who have finished character lessons with, most likely, the ''Ch’ŏnjamun'' 千字文, along with the ''Saja sohak'' 四字小學 [Four-character Minor Learning], ''Tongmong sŏnsŭp'', and ''Kyŏngmong yogyŏl'' 擊夢要訣 [Essential precepts to awake the unenlightened]. The title "Ch’ugu" could be taken as “selected lines” (ch’u 推 “to select”) but also have come from ch’ugo (or proscriptively pronounced ''t’oego'') 推敲 “push or knock,” a verb coined for the story of Jia Dao 賈島 (780?–843) and Han Yu 韓愈 (768–824) to mean “polish or perfect the language of a literary work.”<ref>Jia Dao once composed a poem, sitting on a mule, which included lines, “Birds sleep on the tree in the middle of the pond, a monk knocks on the door under the moon” 鳥宿池中樹, 僧敲月下門. He was having second thought of using ''t’oe'' 推 “push” instead of ''ko'' 敲 “knock,” but could not decide. Occupied by this thought, he failed to step back to make way when Han Yu’s mayoral march was progressing the street, which was a serious offense. Han Yu summoned Jia Dao and interrogated why Jia did not step aside. After hearing what happened, Han Yu said that he preferred ''ko'' instead of ''t’oe'', upon which they became good friends in literature. This story is introduced in the ''Tangshi jishi'' 唐詩紀事.</ref> Ch’ugu 推句 as a verb was then used in the sense of writing poems, and if it was indeed where the title was chosen, it would more precise to pronounce the title as ''t'oegu'', not ''ch’ugu''. All extant copies of Ch’ugu is in the form of manuscript, but as Ŏ Sukkwŏn’s 魚叔權 ''Kosa ch’waryo'' 攷事撮要 (1554) recorded the presence of its printing blocks in 1558, it is possible that ''Ch’ugu'' was more popular as a primer in mid-Chosŏn period.

<references/>

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"| date || style="width:80%;"|推句
|-
|7/03||[[2018 推句 01 - 04|推句 01, 04]]
|-
|7/05||[[2018 推句 05 - 10|推句 05, 07, 09]]
|-
|7/06||[[2018 推句 11 - 16|推句 13, 15, 16]]
|-
|7/09||[[2018 推句 17 - 20|推句 18, 19]]
|-
|7/10||[[2018 推句 21 - 30|推句 22, 24, 30]]
|-
|7/12||[[2018 推句 31 - 40|推句 32, 37, 39]]
|-
|7/16||[[2018 推句 41 - 50|推句 41, 46, 50]]
|-
|7/18||[[2018 推句 56 - 58|推句 56, 57, 58]]
|-
|7/19||[[2018 推句 59 - 60|推句 59, 60]]
|-
|7/20||推句 Review
|-
|}

===Session 2-2: 學語集 Collection of Sentences for Learning===
----
The ''Hagŏjip'' is a manuscript whose authorship is unknown. It contains short sentences explaining various subjects ranging from heaven and earth to flowers and animals, for the purpose of teaching the basic sentence structure and grammatical patterns of literary Chinese to novices. It is often confused with ''Hagŏ'' 學語 compiled by Pak Chaech’ŏl 朴載哲 with a similar purpose. ''Hagŏ'' was blockprinted in 1868 by Pak Chaechŏl’s son Pak Kyujin 朴圭鎮. The two are quite different texts. The latter is more oriented in Confucian learning of moral principles and quotations from classics, whereas the former is apparently mindful of linguistic pedagogy and introduces syntactic patterns with gradually increasing complexity. There are a few manuscript editions preserved in various archives in Korea, including Jangseogak. It appears that there are some textual variations depending on editions especially with the selection of sentences, though individual sentences remain mostly the same.

Format

In the following, each sentence is given in three ways. First without punctuation, then with punctuation, and the last with t’o 토. Punctuation of literary Chinese provides where the sentence breaks into a series of clasuses and phrases, and thus clues to the meaning of the entire sentence. T’o is specific to Korean culture, in which people spoke a fundamentally different language from Chinese. Carrying a similar function to that of Japanese ''kaeriten'' 返点 (returning point), t’o adds grammatical words of Korean to points where the Chinese sentences breaks so that the grammatical relation between parts.

　　　　E.g.　　學而時習之'''면'''　　　　不亦悅乎'''아''' 
　　　　　　　　　　　　　if　　　　　　　　　Q-ending

The traditional pedagogy of literary Chinese placed a great importance to t’o. It served as a device to train students in parsing sentences, as well as to help them read aloud and recite sentences.

After the sentence, key grammatical words and patterns will be introduced.

　　　　C: Clause　　P: Phrase　　V: Verb　　A: Adjective　　N: Noun　　Adv: Adverb

{|class="wikitable" style="width:40%; text-align:center; color:#002080; background-color:#ffffff;"
!style="width:20%;"|date || style="width:80%;"|學語集
|-
|7/3 ||[[2018 學語集 01 - 05|學語集 01 - 05]]
|-
|7/4 ||[[2018 學語集 06 - 10|學語集 06 - 10]]
|-
|7/5 ||[[2018 學語集 11 - 15|學語集 11 - 15]]
|-
|7/6 ||[[2018 學語集 16 - 20|學語集 16 - 20]]
|-
|7/9 ||[[2018 學語集 21 - 25|學語集 21 - 25]]
|-
|7/10 ||[[2018 學語集 26 - 30|學語集 26 - 30]]
|-
|7/11 ||[[2018 學語集 31 - 35|學語集 31 - 35]]
|-
|7/12 ||[[2018 學語集 36 - 40|學語集 36 - 40]]
|-
|7/13 ||[[2018 學語集 41 - 45|學語集 41 - 45]]
|-
|7/16 ||[[2018 學語集 46 - 50|學語集 46 - 50]]
|-
|7/17 ||[[2018 學語集 51 - 55|學語集 51 - 55]]
|-
|7/18 ||[[2018 學語集 56 - 62|學語集 56 - 62]]
|}

===Session 3: 選讀 Short Passages for Practice===
----
<div class="mw-collapsible" >
Excerpts for practice:
<div class="mw-collapsible-content">
8.　[[(Translation) 鄭人買履|“Zhengren mai lü” 鄭人買履 [A person of Zheng state buys shoes], Han Fei zi 韓非子.]]

23. [[(Translation) 不禽不獸|“Bu qin bu shou” 不禽不獸 [Neither a bird nor a beast], Guang xiaofu 廣笑府 by Feng Menglong 馮夢龍; Xiaolin guangji 笑林廣記 by Youxi zhuren 游戲主人.]]

43. [[(Translation) 惠通出家|“Hyet’ong ch’ulga” 惠通出家 [Hyet’ong becomes a monk], Samguk yusa.]]

10. [[(Translation) 刻舟求劍|“Ke zhou qiu jian” 刻舟求劍 [Notching the boat to find the sword], Lüshi chunqiu 呂氏春秋.]]

13. [[(Translation) 宗室豐山守|“Chongsil P’ungsan su” 宗室豐山守 [Magistrate of P’ungsan, a royal kinsman], Sŏng Hyŏn 成俔, Yongjae ch’onghwa 慵齋叢話.]]

16. [[(Translation) 朝三暮四|“Zhao san mu si” 朝三暮四 [Three in the morning, four in the evening], Zhuangzi.]]

9.　[[(Translation) 守株待兔|“Shou zhu dai tu” 守株待兔 [Waiting for a hare while guarding the tree], Han Fei zi. ]]

15. [[(Translation) 蝴蝶夢|“Hudie meng” 蝴蝶夢 [Butterfly dream], Zhuangzi 莊子.]]

24. [[(Translation) 諧謔|“Haehak” 諧謔 [Witty stories], Yi Su-gwang李睟光, Chibong yusŏl 芝峯類說.]]

28. [[(Translation) 伎利檀|“Kiridan” 伎利檀 [Christianity], Ŏu yadam 於于野談 by Yu Mongin 柳夢寅.]]

39. [[(Translation) 洪夔燮|“Hong Kisŏp” 洪夔燮, Myŏngsim pogam 明心寶鑑.]]

33. [[(Translation) 石珍斷指|“Sŏkchin tan ji” 石珍斷指 [Sŏkchin cuts off his finger], Samgang haengsil-to.]]

37. [[(Translation) 烈婦入江|“Yŏlbu ip kang” 烈婦入江 [A devoted wife enters the river], Samgang haengsil-to.]]

34. [[(Translation) 婁伯捕虎 |“Nubaek p’oho” 婁伯捕虎 [(Ch’oe) Nubaek captures the tiger], Samgang haengsil-to.]]

1.　[[(Translation) 朴赫居世|“Pak Hyŏkkŏse” 朴赫居世, Samguk sagi 三國史記.]]

42. [[(Translation) 處容郎|“Ch’ŏyong-nang” 處容郎, Samguk yusa.]]

5.　[[(Translation) 龜兔之說|“Kui t’o chi sŏl” 龜兔之說 [Story of a tortoise and a hare], Samguk sagi.]]

17. [[(Translation) 渾沌|“Hundun” 渾沌, Zhuangzi.]]

11. [[(Translation) 畫蛇添足|“Hua she tian zu” 畫蛇添足 [Draw a snake and add feet], Zhanguo ce 戰國策.]]

38. [[(Translation) 金氏撲虎|“Kim-ssi pak ho” 金氏撲虎 [Lady Kim strikes the tiger], Samgang haengsil-to.]]

21. [[(Translation) 以五十步笑一百步|“Yi wushi bu xiao yibai bu” 以五十步笑一百步 [One who retreated fifty paces mocks another who retreated one hundred paces], Mencius.]]

27. [[(Translation) 妻不欲尊|“Ch’ŏ pul yok chon” 妻不欲尊 [The wife doesn’t want to be respected], Ŏmyŏnsun禦眠楯.]]

36. [[(Translation) 丕寧突陳|“Pinyŏng tolchin” 丕寧突陳 [Pinyŏng charges at the enemy line], Samgang haengsil-to.]]

2.　[[(Translation) 東明聖王|“Tongmyŏng sŏngwang” 東明聖王 [Tongmyŏng, the Sagacious King], Samguk sagi.]]

6.　[[(Translation) 階伯|“Kyebaek” 階伯, Samguk sagi.]]

44. [[(Translation) 延烏郞細烏女|“Yŏno-rang Se’o-nyŏ” 延烏郞細烏女, Samguk yusa.]]

22. [[(Translation) 虛實|"Xushi" 虛實 [Emptiness and fullness], ''Sunzi bingfa'' 孫子兵法]]

(Poetry) [[(Translation) Poems|Sample Classical Chinese Poems]]


</div>
</div>

== '''Text translated by Individual Project''' ==

[[File:공자학금도.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%AD%B8%E7%90%B4%E5%B8%AB%E8%A5%84|thumb|150px|left|學琴師襄 학금사양]]

==== VI-0. [[(Translation) 學琴師襄 | (sample) 學琴師襄 translated by YO]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-1. [[(Translation) 1| translated by Student 1]] ====
 
 
 
 
 
 
 
 
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==== VI-2. [[(Translation) 2| translated by Student 2]] ====
 
 
 
 
 
 
 
 
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==== VI-3. [[(Translation) 3| translated by Student 3]] ====
 
 
 
 
 
 
 
 
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==== VI-4. [[(Translation) 4| translated by Student 4]] ====
 
 
 
 
 
 
 
 
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==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-6. [[(Translation) 6| translated by Francisca Cho]] ====
 卷第三 > 塔像第四 > 洛山二大聖觀音正趣調信 > 승려 조신이 꿈을 꾼 후
세상의 덧없음을 알고 정토사를 지어 정진하다
昔新羅爲亰師時, 有世逵寺今㒷教寺也.之莊舎在溟州㮈李郡按地理志, 溟州無㮈李郡唯有㮈城郡, 夲㮈生郡今寧越. 又牛首州領縣有㮈霊郡, 夲㮈已郡今剛州. 牛首州今春以.校勘 161 今言㮈李郡未知孰是.. 夲寺遺校勘 162僧調信爲知莊. 信到莊上恱□守金昕公之女惑之深. 屢就洛山大悲前潛祈得幸. 方數年間其女已有配矣. 又徃堂前㤪大悲之不遂已哀泣至日暮. 情思倦憊, 俄成假寢忽夢金氏娘容豫入門粲然啓齒而謂曰, “児早識上人於半面心乎愛矣未甞暫忘, 迫於父母之命強従人矣. 今願爲同穴之友故來爾.” 信乃顛喜, 同敀校勘 163郷里計活四十餘霜校勘 164有児息五. 家徒四壁. 藜藿不給. 遂乃落魄扶携糊其口於四方. 如是十年周流草野, 懸鶉百結亦不掩体. 適過溟州蟹縣校勘 165嶺大児十五歳者忽餧死. 痛哭收瘞於道. 從卛校勘 166餘四口到羽曲縣今羽縣也.. 結校勘 167茅於路傍而舎. 夫婦老且病飢不能㒷. 十歳女児巡乞, 乃爲里獒所噬號痛卧於前, 父母爲之歔欷泣下数行. 婦乃□澁拭涕倉卒而語曰, “予之始遇君也色羙年芳衣袴稠鮮. 一味之甘淂與子分之, 数尺之煖得與子共之出䖏五十年, 情鍾莫逆恩愛綢繆可謂厚縁. 自比年來衰病歳益深, 飢寒日益迫, 傍舎壺漿人不容乞, 千門之耻重似丘山. 児寒児飢未遑計補, 何暇有愛恱夫婦之心㦲. 紅顔巧笑草上之露, 約束芝蘭柳絮飄風. 君有我而爲累, 我爲君而足憂. 細思昔日之歡, 適爲憂患所階. 君乎予乎奚至此極. 與其衆鳥之同餧焉知隻鸞之有鏡. 寒弃炎附情所不堪然, 而行止非人離合有數, 請從此辝.” 信聞之大喜各分二兒将行, 女曰, “我向桑梓. 君其南矣.” 方分手進途而形開. 殘燈翳吐, 夜色将闌. 及旦鬢髮盡白. 惘惘然殊無人世意. 已猒勞生如飫百年辛苦. 貪染之心洒然氷釋. 於是慚對聖容懴滌無已. 歸撥蟹峴校勘 168所埋兒乃石弥勒也. 灌洗奉安于隣寺. 還京師免荘任傾私財創淨圡寺, 懃修白業. 後莫知所終. 議曰. 讀此傳掩卷而追繹之, 何必信師之夢爲然. 今皆知其人世之爲樂欣欣然役役然, 特未覺尓. 乃作詞誡之曰. 快校勘 169適湏臾意已閑, 暗從愁裏老蒼校勘 170顔. 不湏更待黄梁校勘 171熟, 方悟勞生一夢間. 治校勘 172身臧否先誠意, 鱞夢蛾眉賊夢藏. 何似秋來清夜夢. 時時合眼到清涼.

 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-7. [[(Translation) 7| translated by Student 7]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-8. [[(Translation) 8| translated by Student 8]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-10. [[(Translation) 10| translated by Student 10]] ====
 
 
 
 
 
 
 
 
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{{(SHWJA) 위키 교실 Wiki Guide}}
{{(SHWJA) 참고자료 References}}

[[Category:2018 Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 妻不欲尊

2018-07-18T11:53:07Z

Chof: /* Student 1 : (Write your name) */

{{Primary Source Document3
|Image = 처불욕존.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
有士子喜狎妓。室人語士子曰，男兒之薄室人而溺娼兒何故。士子曰室人有相敬相別之義。可尊而不可狎。至於娼兒。逞情縱欲。淫戲昵翫。無所不至。敬則疏。昵則親。理之然也。室人勃然曰。吾欲尊乎。亂擊不已。《禦眠楯》
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Fran)'''===
----
There was a literatus who enjoyed consorting with courtesans. His wife addressed him saying, "Why is it that men are so parsimonious with their wives and so infatuated with performing women?" The literatus answered, "Wives possess the righteousness of mutual respect and mutual distance. They should be honored and one should not take liberties with them. When it comes to singing girls, one can indulge feelings and succumb to desires, engage in licentious play and sporting familiarity. There's nowhere one can't go. Respectfulness means being distant; being familiar means intimacy. This is the nature of the order of things." The wife spoke in great agitation: "Who says I want to be respected?" She beat on him wildly without end.

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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*Discussion Questions:

==='''Student 4 : (Write your name)'''===
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*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 童蒙先習 23 - 25

2018-07-17T11:13:37Z

Chof: /* Student 1 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
23. 苟或交遊之際에 不以切磋琢磨로 爲相與하고 但以歡狎戱謔으로 爲相親이면 則安能久而不疎乎리오

:- 만약 혹시라도 서로 사귈 때에 切磋琢磨하는 것으로 서로 함께 하지 아니하고, 다만 기뻐하고 친하며 장난하고 농담하는 것으로 서로 가까이 한다면, 어찌 오래 되어도 소원해지지 않을 수 있겠는가.

24. 昔者에 晏子與人交하되 久而敬之하니 朋友之道가 當如是也니라 孔子曰不信乎朋友면 不獲乎上矣리라 信乎朋友有道하니 不順乎親이면 不信乎朋友矣라하시니라

:- 옛적에 晏子는 남과 사귀되 오래 되어도 상대를 공경하였으니, 붕우간의 도리는 마땅히 이와 같아야 한다. 孔子께서도 이렇게 말씀하였다. “친구들에게서 신임을 얻지 못하면 윗사람에게서도 인정받지 못할 것이다. 친구들에게서 신임을 얻는데 일정한 방법이 있으니, 어버이에게서 순종한다고 인정받지 못하면 친구들의 신임을 얻지 못할 것이다.”

'''::總論::'''

25. 此五品者는 天敍之典而人理之所固有者라 人之行이 不外乎五者而唯孝爲百行之源이라

:- 이 다섯 가지 일은 하늘이 펼쳐 준 모범이고 사람이 본래부터 지니고 있는 도리이다. 사람의 행실이 이 다섯 가지에서 벗어나지 않지만 오직 효도가 모든 행실의 근원이 된다.
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Fran)'''===
----
If at the time of forming associations one does not use mutual exertion and application in order to be together, and instead is overly familiar and facetious in order to create intimacy, then how can such friendship endure and not result in alienation?

*Discussion Questions:
+ I thought long and hard about translating 切磋琢磨 and 歡狎戱謔, and I am rather pleased with the phrases I decided upon. But I'm certainly open to criticisms. I also like the word "alienation" for 疎, which is a character that I've been puzzled by for a while.

==='''Student 2 : (Write your name)'''===
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*Discussion Questions:

==='''Student 3 : (Write your name)'''===
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*Discussion Questions:

==='''Student 4 : (Write your name)'''===
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*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
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*Discussion Questions:

==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 41 - 50

2018-07-16T11:21:40Z

Chof: /* Student 2 : (Kyrie) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
41.

馬行千里路요

牛耕百畝田이라.

馬行駒隨後요

牛耕犢臥原이라.

46.

花紅黃蜂鬧요

草錄白馬嘶라.

山雨夜鳴竹이요

草蟲秋入牀이라.

50.

林風涼不絶이요

山月曉仍明이라.

竹筍尖如筆이요

松葉細似針이라.

}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Fran)'''===
----
The horse travels the thousand ''li'' road,1

The ox tills the hundred ''mu'' field.2

The horse travels and the colt follows behind,

The ox tills and the calf lies down in the plain.

1. A ''li'' is the Chinese mile. A thousand ''li'' is equivalent to 500 kilometers.
2. A ''mu'' is a measure of land that has varied in size throughout Chinese reigns. It ranges from five to nine ''mu'' to an acre.

*Discussion Questions:

==='''Student 2 : (Kyrie)'''===
----
The flowers are red and the yellow bees buzz,

The grass is green and the white horses neigh.

In the night mountain rain makes bamboo resonate,

In the Autumn grass insects enter their beds.

*Discussion Questions:

(Fran): I think I would prefer the translation of the third line as: "At night the mountain rain gives voice to the bamboo." I think this captures the connotation of 鳴 as a cry or something vocalized. Also the phrase in the fourth line "enter their beds" makes it sound like its the insects' beds rather than people's beds. So perhaps eliminate "their" and simply say "insects enter the bedchamber"? Maybe "bedchamber" is going too far, but I think it makes it clear that this is a human dwelling.

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
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*Discussion Questions:

==='''Student 5 : (Write your name)'''===
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*Discussion Questions:

==='''Student 6 : (Write your name)'''===
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*Discussion Questions:

==='''Student 7 : (Write your name)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
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*Discussion Questions:

==='''Student 11 : (Write your name)'''===
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*Discussion Questions:

==='''Student 12 : (Write your name)'''===
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*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 41 - 50

2018-07-16T11:13:33Z

Chof: /* Student 1 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
41.

馬行千里路요

牛耕百畝田이라.

馬行駒隨後요

牛耕犢臥原이라.

46.

花紅黃蜂鬧요

草錄白馬嘶라.

山雨夜鳴竹이요

草蟲秋入牀이라.

50.

林風涼不絶이요

山月曉仍明이라.

竹筍尖如筆이요

松葉細似針이라.

}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Fran)'''===
----
The horse travels the thousand ''li'' road,1

The ox tills the hundred ''mu'' field.2

The horse travels and the colt follows behind,

The ox tills and the calf lies down in the plain.

1. A ''li'' is the Chinese mile. A thousand ''li'' is equivalent to 500 kilometers.
2. A ''mu'' is a measure of land that has varied in size throughout Chinese reigns. It ranges from five to nine ''mu'' to an acre.

*Discussion Questions:

==='''Student 2 : (Kyrie)'''===
----
The flowers are red and the yellow bees buzz,

The grass is green and the white horses neigh.

In the night mountain rain makes bamboo resonate,

In the Autumn grass insects enter their beds.

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 石珍斷指

2018-07-12T12:01:13Z

Chof: /* Student 1 : Kathy Lin */

{{Primary Source Document3
|Image = 석진단지.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
兪石珍. 高山縣吏也. 父天乙得惡疾. 每日一發. 發則氣絶. 人不忍見. 石珍日夜侍側無懈. 號泣于天. 廣求醫藥. 人言生人之骨. 和血而飮. 則可愈. 石珍卽斷左手無名指. 依言以進. 其病卽瘳.

【詩】父患沈痾久未痊. 兒心悶絶呌蒼天.

　　誰知一粒靈丹劑. 却在無名指細硏.

　　父子天倫萬古同. 奈隨王化有汙隆.

　　觀圖每向高風揖. 藉甚名聲永不窮.

}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : Kathy Lin'''===
----

There was a man named Yu Shi Zhen, an official from the county of Gao Shan. His father was very ill, and every day had an episode from which he would faint. It was truly difficult to witness. All day and night Shi Zhen ceaselessly attended to his father and stayed by his side. He cried to the heavens imploring for a healer, for a cure. People said that the bone of a living person taken together with blood could cure the illness. So Shi Zhen cut off the fourth finger of his left hand and, according to the prescription, gave it to his father. His father recovered from the illness.

Verse:

A father had long been ill. The son, distressed, cried to the blue heavens.

Who knew: a pellet of powerful medicine in a finely ground fourth finger.

The way of father and son remains the same as the myriad times of old. How could this change, according to the changes of kings?

Look, this picture: all respect the high customs. A great name will never be forgotten.

*Discussion Questions:
+ When a place name has a meaning, like 高山, would it be better to translate it in phonetic transliteration, or meaning, like "High Mountain"? I'm inclined toward the former so as not to "exoticize" a place name but I'm not sure. Also, I'm transliterating into Mandarin Chinese phonetics but realize that if I were translating a Korean text, I'd better transliterate into Korean phonetics.

+ 天乙in the third clause - how to translate this? I don't recall from class.

(Fran): I can't remember what 天乙 means either! I have the line 奈隨王化有汙隆 as meaning "How can following kingly transformation have ups and downs?" with 汙隆 meaning befoulment and prosperity, respectively, and this seems to better follow the sense of the previous phrase about the way of father and son remaining constant through the ages. But I would like to know more about this phrase, "kingly transformation." Finally, you translate 觀圖 as an imperative ("Look, this picture"), but I wonder if it can be descriptive: "Looking at the picture, everyone follows the high customs." This seems to refer to the function and efficacy of the ''Samgang Haengsil-to'' itself as a text and image.

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 洪夔燮

2018-07-12T11:34:03Z

Chof: /* Student Translation : (Julian Butterfield) */

{{Primary Source Document3
|Image = 명심보감홍기섭.JPG
|English = Hong Kisŏp
|Chinese = 洪夔燮
|Korean = 홍기섭
|Genre =
|Type =
|Author = 秋適 (''Myŏngsim pogam'' 明心寶鑑)
|Year = 13~14C
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
洪公耆燮，少貧甚無聊。一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，劉曰理無失金於人之鼎內，果天賜也，盍取之。公曰非吾物何，劉俯伏曰，小的昨夜爲窃鼎來，還憐家勢蕭條而施之，今感公之廉价，良心自發，誓不更盜，願欲常侍，勿慮取之。公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

}}

=='''Translation'''==

==='''Student Translation : (Julian Butterfield)'''===
----
When he was young, Duke Hong Kisŏp was poor and sorely unable to make ends meet. One morning, his maid leaped and jumped in to present him with seven ''ryang'' in coins and said, "These were inside the cauldron<ref>I've decided to use "cauldron" instead of "pot" here to give a sense of the 鼎's value and desirability for Mr. Yu.</ref>—your rice will be measured in great quantity and firewood will be measured in horseloads. It's bestowed by heaven!" The Duke was apprehensive and said, "What is this gold?" and promptly composed a notice, writing "Would the person who lost their gold take it and leave," and so forth on it. He posted it on the lintel and waited. In a short while, a person named Yu came to ask the meaning of the notice, and when the Duke explained it all to him, Yu said, "Reasonably, it's not losing one's gold if it's within another's cauldron: it's the fruit of heaven's blessing. Why not take accept it?" The Duke said, "It is not my property." Yu prostrated himself and said, "Last night your lesser came to to steal your cauldron, but I so pitied the state and desolation of your house that I gave the gold: now I am moved by the Duke's honesty and goodness, and my conscience stirs of its own accord: I swear I will never again steal, and wish to constantly wait upon you. Stop considering it and accept it!" The Duke immediately returned the gold and said, "Your doing good things is excellent. This gold I cannot accept, and to the end I won't take it." Later, the Duke became a primary minister and his son, Jaeyong, became Hongjong—the state father-in-law. Yu also became trusted, and both himself and his house were greatly wealthy.

*Discussion Questions:
# Did anyone find the exact (or ballpark) measurement that 石 indicates here?
# What's the precise title for 判書? I seemed to have missed this in my notes. Also, can anyone clarify if 國舅 is an official title (and should be capitalized?).
# I really struggled to find an English phrase that worked for 甚無聊: does my translation seem too far away (in sense at least) from the original?
# Is "Duke" an appropriate translation for 公 in a Korean context?

(Fran): Isn't 劉 "Liu" instead of "Yu"? Also, I take Mr. Liu to be saying something like, "It's not reasonable that anyone would lose their money inside somebody else's cauldron" (理無失金於人之鼎內). I can't get the sense of how you've rendered that line here.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 洪夔燮

2018-07-12T11:33:05Z

Chof: /* Student Translation : (Julian Butterfield) */

(Translation) 洪夔燮

2018-07-12T11:32:39Z

Chof: /* Student Translation : (Julian Butterfield) */

{{Primary Source Document3
|Image = 명심보감홍기섭.JPG
|English = Hong Kisŏp
|Chinese = 洪夔燮
|Korean = 홍기섭
|Genre =
|Type =
|Author = 秋適 (''Myŏngsim pogam'' 明心寶鑑)
|Year = 13~14C
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
洪公耆燮，少貧甚無聊。一日朝，婢兒踊躍獻七兩錢，曰此在鼎中，米可數石，柴可數馱，天賜天賜。公驚曰，是何金，卽書失金人推去等字，付之門楣而待。俄而姓劉者來問書意，公悉言之，劉曰理無失金於人之鼎內，果天賜也，盍取之。公曰非吾物何，劉俯伏曰，小的昨夜爲窃鼎來，還憐家勢蕭條而施之，今感公之廉价，良心自發，誓不更盜，願欲常侍，勿慮取之。公卽還金曰，汝之爲良則善矣。金不可取，終不受。後公爲判書，其子在龍，爲憲宗國舅，劉亦見信，身家大昌。《明心寶鑑.廉義篇》

}}

=='''Translation'''==

==='''Student Translation : (Julian Butterfield)'''===
----
When he was young, Duke Hong Kisŏp was poor and sorely unable to make ends meet. One morning, his maid leaped and jumped in to present him with seven ''ryang'' in coins and said, "These were inside the cauldron<ref>I've decided to use "cauldron" instead of "pot" here to give a sense of the 鼎's value and desirability for Mr. Yu.</ref>—your rice will be measured in great quantity and firewood will be measured in horseloads. It's bestowed by heaven!" The Duke was apprehensive and said, "What is this gold?" and promptly composed a notice, writing "Would the person who lost their gold take it and leave," and so forth on it. He posted it on the lintel and waited. In a short while, a person named Yu came to ask the meaning of the notice, and when the Duke explained it all to him, Yu said, "Reasonably, it's not losing one's gold if it's within another's cauldron: it's the fruit of heaven's blessing. Why not take accept it?" The Duke said, "It is not my property." Yu prostrated himself and said, "Last night your lesser came to to steal your cauldron, but I so pitied the state and desolation of your house that I gave the gold: now I am moved by the Duke's honesty and goodness, and my conscience stirs of its own accord: I swear I will never again steal, and wish to constantly wait upon you. Stop considering it and accept it!" The Duke immediately returned the gold and said, "Your doing good things is excellent. This gold I cannot accept, and to the end I won't take it." Later, the Duke became a primary minister and his son, Jaeyong, became Hongjong—the state father-in-law. Yu also became trusted, and both himself and his house were greatly wealthy.

*Discussion Questions:
# Did anyone find the exact (or ballpark) measurement that 石 indicates here?
# What's the precise title for 判書? I seemed to have missed this in my notes. Also, can anyone clarify if 國舅 is an official title (and should be capitalized?).
# I really struggled to find an English phrase that worked for 甚無聊: does my translation seem too far away (in sense at least) from the original?
# Is "Duke" an appropriate translation for 公 in a Korean context?

(Fran): Isn't 劉 "Liu" instead of "Yu"? Also, I take Mr. Liu to be saying something like, "It's not reasonable that anyone would lose their money inside somebody else's cauldron" (理無失金於人之鼎內). I can't get the sense of how you've rendered that line here.

(Fran): Isn't 劉 "Liu" instead of "Yu"? Also, I take Mr. Liu to be saying something like, "It's not reasonable that anyone would lose their money inside somebody else's cauldron" (理無失金於人之鼎內). I can't get the sense of how you've rendered that line here.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 洪夔燮

2018-07-12T11:32:16Z

Chof: /* Student Translation : (Julian Butterfield) */

(Translation) 蝴蝶夢

2018-07-12T11:13:03Z

Chof: /* Student Translation : Jelena Gledić */

{{Primary Source Document3
|Image = 장자호접몽.JPG
|English = Butterfly dream
|Chinese = 蝴蝶夢(Hudie meng)
|Korean = 호접몽
|Genre =
|Type =
|Author = ''Zhuangzi'' 莊子
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Original Script'''==

{{둥근 모서리2
| =
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！不知周也。俄然覺，則蘧蘧然周也。不知周之夢為胡蝶與，胡蝶之夢為周與？周與胡蝶，則必有分矣。此之謂物化。《莊子.齊物論》
}}

=='''Translation'''==

==='''Student Translation : Jelena Gledić'''===
----

Once Zhuang Zhou dreamed of being a butterfly. The butterfly was vivid and joyous, content and at ease. I did not know of Zhou. Suddenly I was awake, and apparently, I was Zhou. I did not know if Zhou dreamed of being a butterfly, or the butterfly was dreaming of being Zhou. Zhou and the butterfly, they must be differentiated. This is called becoming a thing. “Zhuangzi – On the uniformity of things”

*Discussion Questions:
+ I found a brief but very good (and in line with my view :)) discussion on the sentence 不知周也 in Chong, Kim-chong. ''Zhuangzi's Critique of the Confucians: Blinded by the Human'', SUNY Press, 2016, page 46. The author translated it even more vaguely in an attempt to keep the plurality of interpretations of the original: "No awareness of Zhou." 
(YO) Right. If we say "I did not know I was Zhou", then it would presuppose that I be Zhou as a fact.
+ (YO) 栩栩然胡蝶也 is an emphatic pattern, so: "Vivid and joyous was the butterfly, content and at ease, unaware of Zhou!" 
+ A usual translation of 物化 is 'transformation of things' but "becoming/transforming into a thing" is quite appropriate here.

(Fran): The transition from talking about Zhuang Zhou in the third person to the first person voice in the third sentence might be confusing to some readers. I might render the first sentence into: "Once I, Zhuang Zhou, dreamed of being a butterfly." I'm curious about your line, "This is called becoming a thing," though I suspect this would take us down the rabbit hole of interpreting Zhuangzi's philosophy!

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 烈婦入江

2018-07-12T11:04:03Z

Chof: /* Student Translation : Petra Sváková */

{{Primary Source Document3
|Image = 열부입강.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
烈婦. 京山人. 進士裵中善女也. 旣笄. 歸士族李東郊. 善治內事. 洪武庚申. 倭賊逼京山. 闔境擾攘. 無敢禦者. 東郊時赴合浦帥幕. 未還. 賊騎突入烈婦所居里. 烈婦. 抱乳子走. 賊追之及江. 江水方漲. 烈婦度不能脫. 置乳子岸上. 走入江. 賊持滿注矢擬之曰. 而來. 免而死. 烈婦顧見賊. 罵曰. 何不速殺我. 我豈汚賊者邪. 賊發矢中肩. 再發再中. 遂歿於江中. 體覆使趙浚. 上其事. 族表里門.

【詩】島夷來逼孰能當. 闔境蒼皇走且僵.

　　忍見亂兒呱岸上. 自知難脫赴滄浪.

　　倭寇由來性不仁. 那知烈婦行眞純.

　　灘聲千載猶悲咽. 到此無人不愴神.

}}

=='''Translation'''==

==='''Student Translation : Petra Sváková'''===
----
A devoted wife enters the river

The devoted wife, a person of Kyŏngsan, was chinsa1 Pae Jungsŏn's daughter. She had already passed the age of 152 and got married to I Donggyu of a literati family. She was good at managing internal matters. In the Kyŏngshin year of Hongmu's reign3 Japanese pirates were oppressing Kyŏngsan. They surrounded the place and caused troubles. [There was] nobody who would dare to resist. Donggyu, at the time, went to Happ'o to commander's headquarters [but] did not come back. The bandits' cavalry suddenly entered the town [where] the devoted wife was living. The devoted wife embraced a baby she was breastfeeding and ran away. The bandits chased after her until the river. The river water was just then increasing. The devoted wife figured that she could not escape. She put the baby down on the riverbank and running entered the river. The bandits draw bows and with all strength directed arrows, targeted her and said: "You, come [here], if not you will die." The devoted wife turned around and looked at the bandits, [while] scolding [them] she said: "Why don't you kill me quickly? How could I be blemished by [those who are] the bandits?" The bandits shot the arrows and hit [her] shoulder. They shot again and hit [her] again. Thereupon she died inside the river. Ch'eboksa4 Chojun sent the matter up and a banner was displayed at the gate of the town.

1 進士 - literally meaning is 'an advanced scholar', in the Chosǒn period it was a scholar who has only passed the first examination for office.

2 笄 - a large pin for holding hair, girls began to wear this pin when they were at the age of 15.

3 洪武庚申 - should mean the 57th year of the emperor Hongmu(ch. Hongwu)'s reign(1368 - 1398). However, this is a year of the reign of his son Yǒngnak (ch. Yongle; 1402 - 1424) who usurped the throne from his nephew and dated the first year of his reign as the '35th year of Hogmu's reign (洪武三十五年)'. Thus 洪武庚申 is 1424.

4 體覆使 - an official who received an order from the king and had to go to provinces to investigate crimes connected to the military affairs.

*Discussion Questions:

(Fran): The repetition of the phrase "the devoted wife" sounds a bit stilted. I wonder if the modifier "devoted" can be dropped after the first mention. It should be "The bandits ''drew'' their bows" to maintain consistent tense.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 31 - 40

2018-07-12T10:50:28Z

Chof: /* Poem 39 : (Fran) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
32.

鳥宿池邊樹요

僧敲月下門이라.

棹穿波底月이요

船壓水中天이라.

37.

鳥逐花間蝶이요

鷄爭草中蟲이라.

鳥喧蛇登樹요

犬吠客到門이라.

39.

月到梧桐上이요

風來楊柳邊이라.

群星陣碧天이요

落葉戰秋山이라.

}}

=='''Translation'''==

==='''Poem 32 : (Okyang)'''===
----
Birds are sleeping on the tree bordering the pond,

A monk is knocking on a door under the moon.

Oars are going through the moon under the waves,

A boat is pushing down the sky in the water.

*Discussion Questions:
+ (Fran) I think I would find it more poetic if the lines were not in the -ing form (I forget the technical word for this tense). So instead, "Birds sleep on the tree bordering the pond; A monk knocks on a door under the moon; Oars pass through the moon under the waves; A boat presses the sky in the water." 
(UO) I kinda wondered, what about "Birds sleep, on the tree by the pond; A monk knocks, on the door under the moon..."? As you can tell, I am thinking about the break after the first two syllables in each line (e.g., 鳥宿 / 池邊樹) in the original text.

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Poem 37 : (Write your name)'''===
----

*Discussion Questions:

==='''Poem 39 : (Fran)'''===
----
The moon descends on the paulownia tree;

The wind surrounds the weeping willow.1

The thronging stars deploy in the blue sky,

The falling leaves battle on the autumn mountain.

*Discussion Questions:

Footnote 1: These first two lines are from a poem by Shao Yong (1011-1077) of the Song Dynasty. He was a neo-Confucian philosopher and mathematician influenced by his study of the ''Yijing'', which led him to believe that numbers are the key to understanding the universe. Shao Yong's ideas influenced Gottfried Wilhelm Leibniz (1646-1716) and his development of the binary arithmetic system.

+ I am going for poetic impact here rather than literalism--so, for example, "The moon descends on the paulownia tree" rather than "The moon arrives on top of the paulownia tree."

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 31 - 40

2018-07-12T10:48:59Z

Chof: /* Poem 39 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
32.

鳥宿池邊樹요

僧敲月下門이라.

棹穿波底月이요

船壓水中天이라.

37.

鳥逐花間蝶이요

鷄爭草中蟲이라.

鳥喧蛇登樹요

犬吠客到門이라.

39.

月到梧桐上이요

風來楊柳邊이라.

群星陣碧天이요

落葉戰秋山이라.

}}

=='''Translation'''==

==='''Poem 32 : (Okyang)'''===
----
Birds are sleeping on the tree bordering the pond,

A monk is knocking on a door under the moon.

Oars are going through the moon under the waves,

A boat is pushing down the sky in the water.

*Discussion Questions:
+ (Fran) I think I would find it more poetic if the lines were not in the -ing form (I forget the technical word for this tense). So instead, "Birds sleep on the tree bordering the pond; A monk knocks on a door under the moon; Oars pass through the moon under the waves; A boat presses the sky in the water." 
(UO) I kinda wondered, what about "Birds sleep, on the tree by the pond; A monk knocks, on the door under the moon..."? As you can tell, I am thinking about the break after the first two syllables in each line (e.g., 鳥宿 / 池邊樹) in the original text.

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Poem 37 : (Write your name)'''===
----

*Discussion Questions:

==='''Poem 39 : (Fran)'''===
----
The moon descends on the paulownia tree;

The wind surrounds the weeping willow.1

The thronging stars deploy in the blue sky,

The falling leaves battle on the autumn mountain.

*Discussion Questions:

Footnote 1: These first two lines are from a poem by Shao Yong (1011-1077) of the Song Dynasty. He was a neo-Confucian philosopher and mathematician influenced by his study of the ''Yijing'', which led him to believe that numbers were the key to understanding the universe. Shao Yong's ideas influenced Gottfried Leibniz (1646-1716) and his development of the binary arithmetic system.

+ I am going for poetic impact here rather than literalism--so, for example, "The moon descends on the paulownia tree" rather than "The moon arrives on top of the paulownia tree."

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 21 - 25

2018-07-10T10:35:40Z

Chof: /* Student 3 : Kathy Lin */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

*C 而已: It is just that C (sentential particle)

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

*自 V: V by/in/of oneself　　　　　　　cf) 自 N: from N
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Julian Butterfield)'''===
----
The senior is called older brother, the junior is called younger brother. Likened to trees, they share the same root; likened to geese, they go in line with each other. The affection between older and younger is fraternal and loving, just so.

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here.
# Have I expanded 行 too much in translation?
(Fran) I think I would prefer something more terse like "Likened to geese, they are aligned" in order to match the brevity of the line "Likened to trees, they share the same root."

==='''Student 2 : (Julian Butterfield)'''===
----
The space between ruler and subject is that which is closed with righteousness. The ruler sees subjects as hands and feet, subjects see the ruler as the head. The way of serving as subject is loyalty and goodness, just so.

*Discussion Questions:
# Is the image of the state as a single human body typical in Confucian texts?

Kathy's comment: the image of space closing doesn't quite seem to capture a sense of "fitting." What about something like "The relation between ruler and subject is fitting because of righteousness"?

==='''Student 3 : Kathy Lin'''===
----
Hagojip 23

The teacher

The one who teaches me is my teacher. Without a teacher, there is no way to attain learning. For this reason, the scholars of old all venerated teachers like they did rulers and fathers

*Discussion Questions:
(Fran): So it's interesting you decided not to go with the "If not for X" pattern in translating 非師. It makes me wonder how much difference there is between saying, "Without a teacher" versus "If it weren't for a teacher". I like the brevity of the former.

==='''Student 4: Kathy Lin'''===
----
Hagojip 24

Learnedness

People who are not learned do not know the ways and patterns of things, and are not far from the birds and the beasts. For this reason the sages formulated systems of learning by which to teach people, to educate them on the three relations and five principles, and to instruct them on the ways of filiality and fraternity, propriety and righteousness, and on a sense of honor and shame.

Footnote 1: The three relations are relations between ruler and subject, father and son, and husband and wife. The five virtues are benevolence, righteousness, propriety, wisdom, and fidelity. Reference Hanyu Daci Dian

*Discussion Questions:

+What was the way to insert footnotes again? </ref> something...?

(Petra) you can use 1 (or use any other number in between) right next to the word and then write it down again like this1. (have to look in the editing page)

1 footnotes

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 21 - 25

2018-07-10T10:30:33Z

Chof: /* Student 1 : (Julian Butterfield) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

*C 而已: It is just that C (sentential particle)

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

*自 V: V by/in/of oneself　　　　　　　cf) 自 N: from N
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Julian Butterfield)'''===
----
The senior is called older brother, the junior is called younger brother. Likened to trees, they share the same root; likened to geese, they go in line with each other. The affection between older and younger is fraternal and loving, just so.

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here.
# Have I expanded 行 too much in translation?
(Fran) I think I would prefer something more terse like "Likened to geese, they are aligned" in order to match the brevity of the line "Likened to trees, they share the same root."

==='''Student 2 : (Julian Butterfield)'''===
----
The space between ruler and subject is that which is closed with righteousness. The ruler sees subjects as hands and feet, subjects see the ruler as the head. The way of serving as subject is loyalty and goodness, just so.

*Discussion Questions:
# Is the image of the state as a single human body typical in Confucian texts?

Kathy's comment: the image of space closing doesn't quite seem to capture a sense of "fitting." What about something like "The relation between ruler and subject is fitting because of righteousness"?

==='''Student 3 : Kathy Lin'''===
----
Hagojip 23

The teacher

The one who teaches me is my teacher. Without a teacher, there is no way to attain learning. For this reason, the scholars of old all venerated teachers like they did rulers and fathers

*Discussion Questions:

==='''Student 4: Kathy Lin'''===
----
Hagojip 24

Learnedness

People who are not learned do not know the ways and patterns of things, and are not far from the birds and the beasts. For this reason the sages formulated systems of learning by which to teach people, to educate them on the three relations and five principles, and to instruct them on the ways of filiality and fraternity, propriety and righteousness, and on a sense of honor and shame.

Footnote 1: The three relations are relations between ruler and subject, father and son, and husband and wife. The five virtues are benevolence, righteousness, propriety, wisdom, and fidelity. Reference Hanyu Daci Dian

*Discussion Questions:

+What was the way to insert footnotes again? </ref> something...?

(Petra) you can use 1 (or use any other number in between) right next to the word and then write it down again like this1. (have to look in the editing page)

1 footnotes

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 31 - 40

2018-07-10T10:24:41Z

Chof: /* Student 1 : (Okyang) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
32.

鳥宿池邊樹요

僧敲月下門이라.

棹穿波底月이요

船壓水中天이라.

37.

鳥逐花間蝶이요

鷄爭草中蟲이라.

鳥喧蛇登樹요

犬吠客到門이라.

39.

月到梧桐上이요

風來楊柳邊이라.

群星陣碧天이요

落葉戰秋山이라.

}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Student 1 : (Okyang)'''===
----
Birds are sleeping on the tree bordering the pond,

A monk is knocking on a door under the moon.

Oars are going through the moon under the waves,

A boat is pushing down the sky in the water.

*Discussion Questions:
(Fran) I think I would find it more poetic if the lines were not in the -ing form (I forget the technical word for this tense). So instead, "Birds sleep on the tree bordering the pond; A monk knocks on a door under the moon; Oars pass through the moon under the waves; A boat presses the sky in the water."

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 21 - 30

2018-07-10T10:18:01Z

Chof: /* Sentence 30 : (Kyrie) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
22.

花落憐不掃요

月明愛無眠이라.

月作雲間鏡이요

風爲竹裡琴이라.

24.

歲去人頭白이요

秋來樹葉黃이라.

雨後山如沐이요

風前草似醉라.

30.

細雨池中看이요

微風木末知라.

花笑聲未聽이요

鳥啼淚難看이라.

}}

=='''Translation'''==

==='''Sentence 22 : (Althea Volpe)'''===
----
Flowers fall and you are sadden by it '''and do not sweep them up'''

The moon is bright and your love [for it] doesn’t make you sleep

Moon rises among the clouds and makes the sight of a mirror

The wind becomes like zither '''inside bamboos'''.

*Discussion Questions:
+ (YO) Line 1: "you are sadden by it '''and do not sweep them up'''." 
Also in Line 4, it would be "zither inside the bamboo". But I wonder if it is zither inside '''a''' bamboo or zither inside bamboos (i.e., bamboo forest)". 
+ I changed the translation with the corrections and I personally prefer the version "inside bamboos" because it gives me a sense of zither's sound diffusion.

==='''Sentence 24 : (Fran)'''===
----
The years pass and people's heads turn white.
Autumn comes and the foliage turns yellow.
After the rain the mountains seem bathed.
Before the wind the grasses appear drunk.

*Discussion Questions:
+ I just decided to leave the ambiguity of 風前. Poetry is meant to be polysemic.

==='''Sentence 30 : (Kyrie)'''===
----
One sees a fine rain in the middle of a pond.

One knows a slight breeze from the tips of trees.

The sounds of laughing flowers are not heard.

The tears of crying birds are difficult to see.

*Discussion Questions:

(Fran) It's interesting that you translated this poem into the active voice. It raises an interesting question about wanting to avoid the passive voice--something that I also raised in another passage. But the original poem here seems to be rendered in the passive: 細雨池中看 might be "The fine rain is seen in the middle of the pond." I wonder if it's important or not to keep that voice (if in fact I'm right about the Chinese actually being in passive voice).

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 21 - 30

2018-07-10T10:12:23Z

Chof: /* Sentence 24 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
22.

花落憐不掃요

月明愛無眠이라.

月作雲間鏡이요

風爲竹裡琴이라.

24.

歲去人頭白이요

秋來樹葉黃이라.

雨後山如沐이요

風前草似醉라.

30.

細雨池中看이요

微風木末知라.

花笑聲未聽이요

鳥啼淚難看이라.

}}

=='''Translation'''==

==='''Sentence 22 : (Althea Volpe)'''===
----
Flowers fall and you are sadden by it '''and do not sweep them up'''

The moon is bright and your love [for it] doesn’t make you sleep

Moon rises among the clouds and makes the sight of a mirror

The wind becomes like zither '''inside bamboos'''.

*Discussion Questions:
+ (YO) Line 1: "you are sadden by it '''and do not sweep them up'''." 
Also in Line 4, it would be "zither inside the bamboo". But I wonder if it is zither inside '''a''' bamboo or zither inside bamboos (i.e., bamboo forest)". 
+ I changed the translation with the corrections and I personally prefer the version "inside bamboos" because it gives me a sense of zither's sound diffusion.

==='''Sentence 24 : (Fran)'''===
----
The years pass and people's heads turn white.
Autumn comes and the foliage turns yellow.
After the rain the mountains seem bathed.
Before the wind the grasses appear drunk.

*Discussion Questions:
+ I just decided to leave the ambiguity of 風前. Poetry is meant to be polysemic.

==='''Sentence 30 : (Kyrie)'''===
----
One sees a fine rain in the middle of a pond.

One knows a slight breeze from the tips of trees.

The sounds of laughing flowers are not heard.

The tears of crying birds are difficult to see.

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 推句 11 - 16

2018-07-10T10:02:17Z

Chof: /* Poem 13 : (Ewa) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 推句 :::'''
13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

15.

綠竹君子節이요

靑松丈夫心이라.

人心朝夕變이요

山色古今同이라.

16.

江山萬古主요

人物百年賓이라.

世事琴三尺이요

生涯酒一盃라.

}}

=='''Translation'''==

==='''Poem 13 : (Ewa)'''===
----
If the wife is intelligent, the husband will suffer fewer misfortunes 
If the son is filial, the father’s heart will open up. 
If the son is filial, both parents will rejoice 
If the family is harmonious, a lot will be achieved. 

*Discussion Questions:
(Fran) Maybe for 萬事成, "All affairs will be completed"? Because the 萬 means 'everything' and 成 has the sense of finishing.

==='''Poem 15 : (Ewa)'''===
----
A green bamboo is the gentleman’s backbone 
A verdant pine tree is the man’s heart. 
People change their minds from morning to evening 
The appearance of the mountains remains the same throughout the ages. 

*Discussion Questions:
Note from Kathy: An update to the language for gender-inclusivity (which this text might allow room for) "A green bamboo is the noble one's backbone / a verdant pine, virility's heart" - I think there's a case to be made to do a global find-replace for 君子to be taken as "noble one"

(Kyrie) My question is whether, in translating, it is important to preserve the gendered insinuation of the rhetoric or not. If this is translated as a timeless poem then I think that your suggestions for gender-inclusivity work very well. If, on the other hand, it is being translated as a historical document to exhibit the perspectives of the time in which it was written, then I think that the gendered rhetoric should be preserved.

==='''Poem 16 : (Ewa)'''===
----
Rivers and mountains host ten thousand pasts 
People and things visit for a hundred years. 
The matters of this world are but a three-foot zither 
The lifetime is merely a cup of wine. 

*Discussion Questions:
- Note from Kathy: how about something like "Life's horizon, a mere cup of wine" to capture the 涯 in 生涯? 
(YO) That is quite neat.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 童蒙先習 05 - 08

2018-07-09T11:48:09Z

Chof: /* Passage 8 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
5. 苟或父而不子其子하며 子而不父其父하면 其何以立於世乎리오 雖然이나 天下에 無不是底父母라 父雖不慈나 子不可以不孝니

:- 만약 혹시라도 부모이면서 자기 자식을 사랑하지 아니하며 자식이면서 자기 부모를 사랑하지 아니하면 어떻게 세상에서 자립할 수 있겠는가. 비록 그렇지만 천하에는 善하지 않은 부모가 없는지라 부모가 비록 자식을 사랑하지 않더라도 자식은 효도하지 않아서는 안 된다

6. 昔者에 大舜이 父頑母嚚하여 嘗欲殺舜이어늘 舜이 克諧以孝하사 烝烝乂하여 不格姦하시니 孝子之道가 於斯至矣로다 孔子曰五刑之屬이 三千이로되 而罪莫大於不孝라하시니라.

:- 옛적에 위대하신 舜임금이 아버지는 완악하고 어머니는 모질어서 일찍이 순을 죽이려 하거늘 순은 효도로써 화합하고 끊임없이 다스려 악한 일을 하지 않게 하셨으니 효자의 도리가 여기에서 지극하였다. 공자께서는 “五刑에 해당하는 죄목이 삼천 가지이지만 그 중에서 불효보다 더 큰 죄가 없다.”고 말씀하셨다.

'''::君臣有義::'''

7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라

:- 임금과 신하는 하늘과 땅처럼 분명히 구분되는 관계이다. 임금은 높고 귀하며 신하는 낮고 천하니 존귀한 이가 비천한 이를 부리고 비천한 이가 존귀한 이를 섬기는 것은 천지간의 어디에나 통용되는 도리이며 예나 지금을 막론하고 통용되는 의리이다.

8. 是故로 君者는 體元而發號施令者也요 臣者는 調元而陳善閉邪者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니

:- 이 때문에 임금은 元의 도리를 體行하여 명령을 내리는 존재이고 신하는 임금을 도와 착한 일을 아뢰고 부정한 일을 막는 존재이다. 임금과 신하가 만날 때에 각각 자신의 도리를 극진히 하여 함께 공경하여 지극한 정치를 이루어야 한다.
}}

=='''Translation'''==

==='''Passage 5 : (Kyrie)'''===
----
If one is a father but does not treat his son like a son, or one is a son but does not treat his father like a father, then how do they stand in the world?
Never-the-less, in the entire world there are no parents who are not right. Even if the father does not love his son, the son must be filial.

*Discussion Questions:
+I was unsure about how to handle 底 in 無不是底父母. I decided to take it as meaning "to achieve/ to reach (이루다/ 이르다)." Therefore the sentence would read "There are no parents who not/to be right/to achieve," so "There are no parents who do not achieve being right" What is another way to understand this? 
(YO) If we were to take it as "to achieve" (and 是底 as "to achieve being right"), the expected word order would be 底是 not 是底. My explanation in class was that －底 was an earlier character for modern Chinese －的, a grammatical suffix indicating subordination (A的B=A's B; V的 B=V-ing or V-ed B <他說的話 words that he said>). It would then make 是底父母 'parents who are right' and 不是底父母 'parents who are not right'. Ewa suggested a different idea, which took 底 as a verb meaning 'to anchor' or 'to secure' (I think Kyrie's suggestion for 'to achieve' is in the same vein), as in 永厎烝民之生 "to secure the (happy) lives of the multitude of people forever" in the ''Shangshu'' (''Book of Documents''), and took it as "parents who are not right and supportive (or something like that)". My hesitation was then that we would expect a 之 after 是, i.e., 不是底之父母.

==='''Passage 6 : (Okyang)'''===
----
In the past, the great Sun’s mischievous father and his evil mother once wanted to kill him.
Sun settled it down in harmony with filial piety, subdued constantly so as not to lean towards wickedness.
His way of filial action reached in such a degree.
Kongzi said that three thousand things belong to the five punishments, but nothing is worse than the unfilial action.

*Discussion Questions:
+ If we has Kongzi (K. Kongja) for Confucius, then shouldn't we have Shun instead of Sun? 
+ You translated 蒸蒸乂 as 'subdue' but I wonder how we should take 蒸蒸 there. 
+ To be more literal, "three thousand things belong to the five punishments, but nothing is worse than the unfilial action" could be "the number of crimes that belong to (or "subject to") the Five Punishments (treated as a proper name, thus needs to be capitalized) is three thousand, but nothing is grater than an unfilial action."

(Kyrie) I think it would probably be best to be consistent by using all Chinese or all Korean pronunciations for the names that appear in the same passage.

==='''Passage 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Passage 8 : Fran'''===
----
Therefore, when it comes to the ruler, he embodies the primary and issues orders and decrees. As for the minister, he adjusts the primary and displays goodness and blocks out the perverse. When they gather together, they each consummate their paths, collegially assist each other, and govern by means of this excellence.
*Discussion Questions:
+ I had qualms about translating 同寅協恭. I take 同寅 to be a noun meaning colleague--or is that only a modern reading? But the phrase seems to render this into an adverb, hence "collegial assistance."
+ The characters 臻至 both individually mean "to arrive", but I'm following my dictionary rendering of it as a binome meaning "excellence." But should or could the whole phrase 以臻至治 read as "By means of arriving [at the collegial assistance] attain governing"?

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 童蒙先習 01 - 04

2018-07-08T08:21:19Z

Chof: /* Passage 4 : Fran */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 童蒙先習 :::'''

1. 天地之間萬物之衆에 惟人이 最貴하니 所貴乎人者는 以其有五倫也니라
:- 천지 사이에 있는 만물의 무리 가운데에서 오직 사람이 가장 존귀하다. 사람을 존귀하게 여기는 까닭은 五倫을 가지고 있기 때문이다.
2. 是故로 孟子曰父子有親하며 君臣有義하며 夫婦有別하며 長幼有序하며 朋友有信이라하시니 人而不知有五常이면 則其違禽獸不遠矣리라
:- 이 때문에 孟子께서는 “아버지와 자식 사이에는 親愛함이 있어야 하며, 임금과 신하 사이에는 義理가 있어야 하며 남편과 아내 사이에는 區別이 있어야 하며 어른과 어린이 사이에는 차례가 있어야 하며 친구 사이에는 信義가 있어야 한다.”고 말씀하셨다. 사람이면서 五常이 있음을 알지 못하면 짐승과의 차이가 크지 않을 것이다.
3. 然則父慈子孝하며 君義臣忠하며 夫和婦順하며 兄友弟恭하며 朋友輔仁然後에야 方可謂之人矣리라
:- 그러므로 부모는 자식을 사랑하고 자식은 부모에게 효도하며, 임금은 신하에게 의리를 지키고 신하는 임금에게 충성하며, 남편은 가족을 화합하고 아내는 남편에게 순종하며, 형은 동생을 사랑하고 동생은 형을 공경하며, 친구 사이에는 仁을 도와준 뒤에야 비로소 사람이라고 말할 수 있다.

''':: 父子有親 ::'''

4. 父子는 天性之親이라 生而育之하고 愛而敎之하며 奉而承之하고 孝而養之하나니 是故로 敎之以義方하여 弗納於邪하며 柔聲以諫하여 不使得罪於鄕黨州閭하나니
:- 부모와 자식은 하늘이 정해준 친한 관계이기 때문에 <부모는> 자식을 낳아서 기르고 사랑하고 가르쳐야 하며, <자식은> 부모를 받들어 부모님의 뜻을 이어가고 효도하면서 봉양해야 한다. 이 때문에 <부모는> 자식을 올바른 도리로 가르쳐서 부정한 곳에 발을 들여 놓지 않게 해야 하며, <자식은> 부모에게 부드러운 목소리로 말려서 고을에서 죄를 얻지 않게 해야 한다.
}}

=='''Translation'''==

==='''Passage 1 : Julian Butterfield'''===
----

*童蒙先習 ''Tongmong sŏnsŭp'' 01

Between heaven and earth, amongst the multitude of ten thousand things, only human beings are the most precious. What is precious about human beings is that between them there are the Five Relationships.<ref>The most prominent classical sources of these Five Relationships or ethical principles (五倫 ''wǔlún'', ''o'lyun'' ) are the ''Zhongyong'' 中庸 (Ch. xx, 8) and the ''Mengzi'' 孟子 (Book III, Part 1 Ch. IV, 8).</ref>

*Discussion Questions
+ Does the word ''lun'' 倫 already bear the sense of ethical principle before its use in Confucian classics?
(YO) I think the earliest usage of the character was associated "crowd/group" and "collection," and by extension the order within the group/collection.

==='''Passage 2 : Nan Kathy Lin'''===
----

*Tongmong sonsup #2
This is the reason Mengzi said, “Between father and son there is intimacy. Between ruler and subject there is righteousness. Between husband and wife there is separation. Between old and young there is a proper order. Between friends there is trust. If there is a person who does not know that there are five cardinal relationships, s/he is not far from the birds and the beasts."

==='''Passage 3 : Fran'''===
----
Then the father is loving and the son is filial; the ruler is righteous and the minister is loyal; the husband is harmonious and the wife is obedient; the elder is brotherly and the younger is respectful; friends assist each other in benevolence; and it is afterwards that one can call it becoming human.

*Discussion Questions:
+I wanted to bring in the sense of change in state indicated by the ''fang'' . . . ''yi'' construction by translating the end of the sentence as "becoming human." 
(YO) I think it works. Or, "It is only after that when we are (finally?) human." 

+I would add a note about ''poin'' referring to "曾子曰：「君子以文會友，以友輔仁。」" (''Analects'', 12:24.)

==='''Passage 4 : Fran'''===
----
The relationship between father and son is a natural form of intimacy. The father give life to the son and raises him, loves and teaches him. The son honors and maintains the father, practices filial piety and supports him. For this reason, the father teaches the son using proper means so that he does not enter wickedness, and the son softly remonstrates the father so that he does not cause offense in the villages and towns.

*Discussion Questions:
+ For 奉而承之, how about something like "honors and carries on him (with his will/intention)"?

+ (Fran) The character 承 is hard to translate because it leaves unanswered the question of what exactly is being carried on or maintained. But perhaps what makes sense in the Confucian context is the family line and name, so perhaps "The son honors and maintains the father's legacy" is acceptable.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 刻舟求劍

2018-07-08T08:12:17Z

Chof: /* Student translation: Jelena Gledić */

{{Primary Source Document3
|Image = 각주구검.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

=='''Original Script'''==

{{둥근 모서리2
| =
楚人有涉江者，其劍自舟中墜於水。遽契其舟，曰：是吾劍之所從墜。舟止，從其所契者入水求之。舟已行矣，而劍不行。求劍若此，不亦惑乎。《吕氏春秋·察今篇》
}}

=='''Translation'''==

==='''Student translation: Jelena Gledić'''===
----
Among the Chu people, there was one who was crossing a river, and his sword fell from the boat into the water. He immediately made a mark on his boat and said: "This is whence my sword fell." Stopping the boat, he entered the water at the spot where he marked [the boat] to look for the sword. The boat had already moved, and the sword had not moved. To look for the sword in this way, is it not quite perplexing? 
''Lüshi Chunqiu'', chapter eight

*Discussion Questions: 
+ More of a dilemma: I was not sure about the translation of the name of exact part of the work from which this story was taken (察今篇), so I tried to follow what I found on Baidu (察今，篇名，是《吕氏春秋·慎大览第三》中的第八篇，略有删节...). I am aware that leaving pinyin is an option, but I wanted to try and indicate the section in English, even though I am aware that anyone who would be able to engage with the original would be fine with just pinyin. 
(YO) Something like "Contemplating on the Present"?

(Fran) I was interested to discover that a primary meaning of ''huo'' is "delusion", which could render the last line as "is this not delusional?" I like this rendering because of its Buddhist vibe, although the ''Lushi Chunqiu'' is pre-Buddhist, of course.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 童蒙先習 01 - 04

2018-07-07T07:50:45Z

Chof: /* Passage 4 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 童蒙先習 :::'''

1. 天地之間萬物之衆에 惟人이 最貴하니 所貴乎人者는 以其有五倫也니라
:- 천지 사이에 있는 만물의 무리 가운데에서 오직 사람이 가장 존귀하다. 사람을 존귀하게 여기는 까닭은 五倫을 가지고 있기 때문이다.
2. 是故로 孟子曰父子有親하며 君臣有義하며 夫婦有別하며 長幼有序하며 朋友有信이라하시니 人而不知有五常이면 則其違禽獸不遠矣리라
:- 이 때문에 孟子께서는 “아버지와 자식 사이에는 親愛함이 있어야 하며, 임금과 신하 사이에는 義理가 있어야 하며 남편과 아내 사이에는 區別이 있어야 하며 어른과 어린이 사이에는 차례가 있어야 하며 친구 사이에는 信義가 있어야 한다.”고 말씀하셨다. 사람이면서 五常이 있음을 알지 못하면 짐승과의 차이가 크지 않을 것이다.
3. 然則父慈子孝하며 君義臣忠하며 夫和婦順하며 兄友弟恭하며 朋友輔仁然後에야 方可謂之人矣리라
:- 그러므로 부모는 자식을 사랑하고 자식은 부모에게 효도하며, 임금은 신하에게 의리를 지키고 신하는 임금에게 충성하며, 남편은 가족을 화합하고 아내는 남편에게 순종하며, 형은 동생을 사랑하고 동생은 형을 공경하며, 친구 사이에는 仁을 도와준 뒤에야 비로소 사람이라고 말할 수 있다.

''':: 父子有親 ::'''

4. 父子는 天性之親이라 生而育之하고 愛而敎之하며 奉而承之하고 孝而養之하나니 是故로 敎之以義方하여 弗納於邪하며 柔聲以諫하여 不使得罪於鄕黨州閭하나니
:- 부모와 자식은 하늘이 정해준 친한 관계이기 때문에 <부모는> 자식을 낳아서 기르고 사랑하고 가르쳐야 하며, <자식은> 부모를 받들어 부모님의 뜻을 이어가고 효도하면서 봉양해야 한다. 이 때문에 <부모는> 자식을 올바른 도리로 가르쳐서 부정한 곳에 발을 들여 놓지 않게 해야 하며, <자식은> 부모에게 부드러운 목소리로 말려서 고을에서 죄를 얻지 않게 해야 한다.
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Passage 1 : Julian Butterfield'''===
----

*童蒙先習 ''Tongmong sŏnsŭp'' 01

Between heaven and earth, amongst the multitude of ten thousand things, only human beings are the most precious. What is precious about human beings is that between them there are the Five Relationships.<ref>The most prominent classical sources of these Five Relationships or ethical principles (五倫 ''wǔlún'', ''o'lyun'' ) are the ''Zhongyong'' 中庸 (Ch. xx, 8) and the ''Mengzi'' 孟子 (Book III, Part 1 Ch. IV, 8).</ref>

*Discussion Questions
+ Does the word ''lun'' 倫 already bear the sense of ethical principle before its use in Confucian classics?
(YO) I think the earliest usage of the character was associated "crowd/group" and "collection," and by extension the order within the group/collection.

==='''Passage 2 : Nan Kathy Lin'''===
----

*Tongmong sonsup #2
This is the reason Mengzi said, “Between father and son there is intimacy. Between ruler and subject there is righteousness. Between husband and wife there is separation. Between old and young there is a proper order. Between friends there is trust. If there is a person who does not know that there are five cardinal relationships, s/he is not far from the birds and the beasts."

==='''Passage 3 : Fran'''===
----
Then the father is loving and the son is filial; the ruler is righteous and the minister is loyal; the husband is harmonious and the wife is obedient; the elder is brotherly and the younger is respectful; friends assist each other in benevolence; and it is afterwards that one can call it becoming human.

*Discussion Questions:
+I wanted to bring in the sense of change in state indicated by the ''fang'' . . . ''yi'' construction by translating the end of the sentence as "becoming human." 
(YO) I think it works. Or, "It is only after that when we are (finally?) human." 

+I would add a note about ''poin'' referring to "曾子曰：「君子以文會友，以友輔仁。」" (''Analects'', 12:24.)

==='''Passage 4 : Fran'''===
----
The relationship between father and son is a natural form of intimacy. The father give life to the son and raises him, loves and teaches him. The son honors and maintains the father, practices filial piety and supports him. For this reason, the father teaches the son using proper means so that he does not enter wickedness, and the son softly remonstrates the father so that he does not cause offense in the villages and towns.

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 童蒙先習 01 - 04

2018-07-05T09:51:25Z

Chof: /* Passage 3 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 童蒙先習 :::'''

1. 天地之間萬物之衆에 惟人이 最貴하니 所貴乎人者는 以其有五倫也니라
:- 천지 사이에 있는 만물의 무리 가운데에서 오직 사람이 가장 존귀하다. 사람을 존귀하게 여기는 까닭은 五倫을 가지고 있기 때문이다.
2. 是故로 孟子曰父子有親하며 君臣有義하며 夫婦有別하며 長幼有序하며 朋友有信이라하시니 人而不知有五常이면 則其違禽獸不遠矣리라
:- 이 때문에 孟子께서는 “아버지와 자식 사이에는 親愛함이 있어야 하며, 임금과 신하 사이에는 義理가 있어야 하며 남편과 아내 사이에는 區別이 있어야 하며 어른과 어린이 사이에는 차례가 있어야 하며 친구 사이에는 信義가 있어야 한다.”고 말씀하셨다. 사람이면서 五常이 있음을 알지 못하면 짐승과의 차이가 크지 않을 것이다.
3. 然則父慈子孝하며 君義臣忠하며 夫和婦順하며 兄友弟恭하며 朋友輔仁然後에야 方可謂之人矣리라
:- 그러므로 부모는 자식을 사랑하고 자식은 부모에게 효도하며, 임금은 신하에게 의리를 지키고 신하는 임금에게 충성하며, 남편은 가족을 화합하고 아내는 남편에게 순종하며, 형은 동생을 사랑하고 동생은 형을 공경하며, 친구 사이에는 仁을 도와준 뒤에야 비로소 사람이라고 말할 수 있다.

''':: 父子有親 ::'''

4. 父子는 天性之親이라 生而育之하고 愛而敎之하며 奉而承之하고 孝而養之하나니 是故로 敎之以義方하여 弗納於邪하며 柔聲以諫하여 不使得罪於鄕黨州閭하나니
:- 부모와 자식은 하늘이 정해준 친한 관계이기 때문에 <부모는> 자식을 낳아서 기르고 사랑하고 가르쳐야 하며, <자식은> 부모를 받들어 부모님의 뜻을 이어가고 효도하면서 봉양해야 한다. 이 때문에 <부모는> 자식을 올바른 도리로 가르쳐서 부정한 곳에 발을 들여 놓지 않게 해야 하며, <자식은> 부모에게 부드러운 목소리로 말려서 고을에서 죄를 얻지 않게 해야 한다.
}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Passage 1 : Julian Butterfield'''===
----

*童蒙先習 ''Tongmong sŏnsŭp'' 01

Between heaven and earth, amongst the multitude of ten thousand things, only human beings are the most precious. What is precious about human beings is that between them there are the Five Relationships.<ref>The most prominent classical sources of these Five Relationships or ethical principles (五倫 ''wǔlún'', ''o'lyun'' ) are the ''Zhongyong'' 中庸 (Ch. xx, 8) and the ''Mengzi'' 孟子 (Book III, Part 1 Ch. IV, 8).</ref>

*Discussion Questions
+ Does the word ''lun'' 倫 already bear the sense of ethical principle before its use in Confucian classics?
(YO) I think the earliest usage of the character was associated "crowd/group" and "collection," and by extension the order within the group/collection.

==='''Passage 2 : Nan Kathy Lin'''===
----

*Tongmong sonsup #2
This is the reason Mengzi said, “Between father and son there is intimacy. Between ruler and subject there is righteousness. Between husband and wife there is separation. Between old and young there is a proper order. Between friends there is trust. If there is a person who does not know that there are five cardinal relationships, s/he is not far from the birds and the beasts."

==='''Passage 3 : Fran'''===
----
Then the father is loving and the son is filial; the ruler is righteous and the minister is loyal; the husband is harmonious and the wife is obedient; the elder is brotherly and the younger is respectful; friends assist each other in benevolence; and it is afterwards that one can call it becoming human.

*Discussion Questions:
I wanted to bring in the sense of change in state indicated by the ''fang'' . . . ''yi'' construction by translating the end of the sentence as "becoming human."

==='''Passage 4 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]

2018 學語集 01 - 05

2018-07-03T20:33:38Z

Chof: /* Sentence 2 : (Write your name) */

=='''Original Script'''==

{{원문텍스트
| =
'''::: 學語集 :::'''
1. 天

天者蒼蒼在上輕淸而至高日月星辰繫焉

*C 者: that which / one who...

*在 N: be in/on/at N

*C1 而 C2: C1 and/or C2

*至 A: extremely A, the most A

*V 焉: V there/in it/to it

2. 地

地者在下而博厚山川萬物皆載焉

3. 日

日者太陽之精朝出于扶桑暮入于若木冬則短夏則長

*N1 之 N2: N2 of N1 (N1’s N2)

*V 于 N: V in/on/at/to/by N (*于 is also written 於)

*S1 則 S2: (if/when) S1 then S2

4. 月

月者太陰之精遇夜而明望前漸圓望後漸缺

*N 前 / 後: before/after N

5. 星辰

星辰者萬物之精上爲星辰晝隱夜現

*為 N: become N (or, be N)

}}

=='''Translation'''==

==='''(sample) : Young Kyun Oh'''===
----

*Discussion Questions:

==='''Sentence 1 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 2 : (Francisca)'''===
----
That which is called the earth lies below and is broad and thick. Mountains and rivers, and the myriad things are all carried in it.

*Discussion Questions:
I don't want to render the second half of the sentence into passive form, and wonder if it could be something like "Mountains and rivers, and the myriad things all fill it up." "To fill up" is one of the meanings of 載, but the problem is how to represent the 焉

==='''Sentence 3 : (Kyrie)'''===
----
That which we call the sun is the essence of the greatest ''yang''. <ref>As in ''yin'' and ''yang''.</ref> In the morning it departs from the ''fúsāng'' tree <ref>[https://books.google.com.ph/books?redir_esc=y&id=dAPQAgAAQBAJ&q=fusag#v=snippet&q=fusang&f=false], The ''fúsāng'' tree is a mythical mulberry tree in the east from which the sun was said to rise. Welch, Patricia Bjaaland. ''Chinese Art: A Guide to Motifs and Visual Imagery''. New York, NY: Tuttle Publishing, 2008, p.609.</ref> and in the evening it enters the ''ruomu'' tree. <ref>[https://books.google.com.ph/books?redir_esc=y&id=eQ7FCwAAQBAJ&q=ruomu#v=snippet&q=ruomu&f=false], The ''ruomu'' tree is a mythical tree in the west where the sun sets. Fritzinger, Jerald. ''Pre-Columbian Trans-Oceanic Contact''. S.l.: LULU COM, 2016, p.86.</ref> If it is winter then it is short, but if it is summer then it is long.

*Discussion Questions:
1. Should ''yang'' be described or is it considered 'common knowledge'?

2. Why is there more descriptive information available about the ''fúsāng'' tree than about the ''ruomu'' tree?

==='''Sentence 4 : (Okyang Chae-Duporge)'''===

That which is called the moon is the essence of the Supreme Yin, becoming bright when it encounters the night.
It gradually becomes round before the fifteenth day of the month, progressively waning after the half of the month.

*Discussion Questions: I would like to put Yin in italic, but I couldn't make it.

==='''Sentence 5 : (Write your name)'''===
----

*Discussion Questions:

[[Category:2018 Hanmun Summer Workshop]]
[[Category:Intermediate Training Group]]