장서각위키 - 사용자 기여 [ko]

2019 啓蒙篇 44 - 45

2019-07-19T08:10:49Z

Emmabass:

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

{{원문텍스트
| =
44.

收斂心身이 莫切於九容이니 所謂九容者는 足容重하며 手容恭하며 目容端하며 口容止하며 聲容靜하며 頭容直하며 氣容肅하며 立容德하며 色容莊이라.

:'''收斂心身莫切於九容所謂九容者足容重手容恭目容端口容止聲容靜頭容直氣容肅立容德色容莊'''

45.

進學益智는 莫切於九思니 所謂九思者는 視思明하며 聽思聰하며 色思溫하며 貌思恭하며 言思忠하며 事思敬하며 疑思問하며 忿思難하며 見得思義라. 右人篇이라.

:'''進學益智莫切於九思所謂九思者視思明聽思聰色思溫貌思恭言思忠事思敬疑思問忿思難見得思義 '''

　
}}

=='''Translation'''==

==='''Sentence 44 : (Emma)'''===
----
Collect your mind and body. There is nothing more suitable than the nine forms. That which is called the nine forms are, the form of the foot is heavy, the form of the hands are reverent, the form of the eye is composed, the mouth form knows when to stop, the voice form is tranquil, the head form is straight, the breath form is solemn, standing form is virtuous, countenance form is gallant.

 

*Discussion Questions: 

==='''Sentence 45 : (Emma)'''===
----
To advance your learning is to augment your intellect. Nothing can cut through the nine contemplations. That which are the nine contemplations are, when looking contemplate understanding, when listening contemplate intelligence, when considering color contemplate warmth, when considering appearance contemplate reverence, when speaking contemplate loyalty, when serving contemplate respect to others, when in doubt contemplate asking, when angry contemplate difficulties, when you see gains contemplate righteousness.

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 44 - 45

2019-07-19T08:03:53Z

Emmabass:

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

{{원문텍스트
| =
44.

收斂心身이 莫切於九容이니 所謂九容者는 足容重하며 手容恭하며 目容端하며 口容止하며 聲容靜하며 頭容直하며 氣容肅하며 立容德하며 色容莊이라.

:'''收斂心身莫切於九容所謂九容者足容重手容恭目容端口容止聲容靜頭容直氣容肅立容德色容莊'''

45.

進學益智는 莫切於九思니 所謂九思者는 視思明하며 聽思聰하며 色思溫하며 貌思恭하며 言思忠하며 事思敬하며 疑思問하며 忿思難하며 見得思義라. 右人篇이라.

:'''進學益智莫切於九思所謂九思者視思明聽思聰色思溫貌思恭言思忠事思敬疑思問忿思難見得思義 '''

　
}}

=='''Translation'''==

==='''Sentence 44 : (Emma)'''===
----
Collect your mind and body. There is nothing more suitable than the nine forms. That which is called the nine forms are, the form of the foot is heavy, the form of the hands are reverent, the form of the eye is composed, the mouth form knows when to stop, the voice form is tranquil, the head form is straight, the breath form is solemn, standing form is virtuous, countenance form is gallant.

 

*Discussion Questions: 

==='''Sentence 45 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 27 - 29

2019-07-15T15:00:11Z

Emmabass:

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

{{원문텍스트
| =
27.

稻梁黍稷은 祭祀之所以供粢盛者也요 豆菽麰麥之穀은 亦無非養人命之物故로 百草之中에 穀植이 最重이요 犯霜雪而不凋하고 閱四時而長春者는 松柏也니 木之中에 松柏이 最貴라.

*所以V: that with which (S) V

*最 Adj.: the most Adj.

:'''稻梁黍稷祭祀之所以供粢盛者也豆菽麰麥之穀亦無非養人命之物故百草之中穀植最重犯霜雪而不凋閱四時而長春者松柏也衆木之中松柏最貴'''

28.

梨栗柿棗之果가 味非不佳也나 其香이 芬芳故로 果以橘柚로 爲珍하고 蘿蔔蔓菁諸瓜之菜는 種非不多也나 其味辛烈故로 菜以芥薑으로 爲重이라.

*S非不VP: It is not that S not VP

:'''梨栗柿棗之果味非不佳也其香芬芳故果以橘柚爲珍蘿蔔蔓菁諸瓜之菜種非不多也其味辛烈故菜以芥薑爲重'''

29.

水陸草木之花로 可愛者가 甚繁이나 而陶淵明이 愛菊하고 周濂溪는 愛蓮하고 富貴繁華之人이 多愛牧丹하니 淵明은 隱者故로 人以菊花로 比之於隱者하고 濂溪는 君子故로 人以蓮花로 比之於君子하고 牧丹은 花之繁華者故로 人以牧丹比之於繁華富貴人이라.

*可V: can/be allowed to V

*比A 於 B: to compare/liken A to B (ext. 以A 比之於 B)

:'''水陸草木之花可愛者甚繁而陶淵明愛菊周濂溪愛蓮富貴繁華之人多愛牧丹淵明隱者故人以菊花比之於隱者濂溪君子故人以蓮花比之於君子牧丹花之繁華者故人以牧丹比之於繁華富貴人'''

　　
}}

=='''Translation'''==

==='''Sentence 27 : (Emma)'''===
----
Rice, sorghum, prosomillet, millet are that which are sacrificed to proffer abundance. Soy beans, mung beans, wheat, barley, millet, there is nothing among then that does not nourish people's lives. Therefore among all grasses, among them planted millet is the most important. Those that are violating frost and snow, not withering, going through the four seasons making the spring longer. Among pine trees and nut pines they are the most precious.
 

*Discussion Questions: 

==='''Sentence 28 : Nadia Azberger'''===
----
Pear, chestnut, persimmon, [and] jujube are fruit whose tastes are not that they are not good [but] those of sweet fragrance such as tangerines and citrons are precious. 
Radish, turnip, all various gourd kinds are vegetables whose tastes are not that they are not a lot [but] those with fierce hot taste such as mustard and ginger are important.
 

*Discussion Questions: 
Other than tangerines and citrons smelling sweeter than the other mentioned fruit, could another reason for them to be considered precious be related to location? What are other reasons for tangerines/citrons and mustard/ginger considered more important and/or treasures. Is it simply because of taste? Was there economic or agricultural reasons as well? 
(YO) For "梨栗柿棗之果, 味非不佳也," we would have to take the first half as the topic: "As for (such) fruits (as) pears, chestnuts, persimmons, and jujubes, it is not that (their) taste are not good." The same goes to the next line. Tangerines and citron being precious may be because of their location--them being difficult to grow in Korea, as well as the fact that they are not that tasty even if they could grow them--as Nadia said. I was told that they made 유자차 (citron tea, crushed citrons preserved in honey) because citrons were not tasty as they were. Mustards and ginger might not have been rare or difficult to grow. We find records of them having been used and grown since as early as the Silla period. In this case, the fact that they are used as spices is the intention of the line, I think.

==='''Sentence 29 : I.Yi'''===
----

As for flowers of plants and trees of water and land, those that can be loved are extremely numerous.
Tao Yuanming loved chrysanthemums and Zhou Lianxi loved lotuses.
As for people of prosperity and glory, they greatly love peonies.

Because Yuanming was a recluse, people liken the chrysanthemum to a recluse.
Because Lianxi was a gentleman, people liken the lotus to a gentleman.
Because the peony is the most splendid among the flowers, people liken peonies to prosperous, glorious and wealthy people.

 

*Discussion Questions: 
(YO) Perhaps we should introduce who Tao Yuanming and Zhou Lianxi were?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 37 - 42

2019-07-15T14:49:12Z

Emmabass:

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

{{원문텍스트
| =
'''::: 推句 :::'''
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.

42.

狗走梅花落이요

鷄行竹葉成이라.

竹筍黃犢角이요

蕨芽小兒拳이라.

}}

=='''Translation'''==

==='''Poem 37: Emma'''===
----
Birds pursue butterflies among flowers

Chickens fight for the insects among the grass

Birds clamor - snake's ascends tree

Dog barks - the visitor arrives at the gate

*Discussion Questions:

==='''Poem 39: Emma'''===
----
Moon arrives on top of the Polownia tree

The wind comes to the side of the Poplar tree

Groups of stars arrange in the blue sky

The falling leaves battle in the autumn mountains

*Discussion Questions:

==='''Poem 42: Emma'''===
----
Dog running plum blossoms falling

Chickens walk bamboo leaves are forming

Bamboo shoots are like the horn of the yellow calf

Fern sprouts are like the fist of a small child

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T14:42:14Z

Emmabass:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 35 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : ()'''===
----

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T14:40:18Z

Emmabass:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 35 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : (Emma)'''===
----
Birds pursue butterflies among flowers

Chickens fight for the insects among the grass

Birds clamor - snake's ascends tree

Dog barks - the visitor arrives at the gate

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T14:39:57Z

Emmabass: /* Original Script */

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

}}

=='''Translation'''==

==='''Sentence 34 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 35 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 34 - 37

2019-07-15T14:30:13Z

Emmabass:

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

{{원문텍스트
| =
34.

有夫婦然後에 有父子하니 夫婦者는 人道之始也라. 故로 古之聖人이 制爲婚姻之禮하여 以重其事하니라.

*然後: after being/doing so

*Verbalizing non-verbs

:'''有夫婦然後有父子夫婦者人道之始也故古之聖人制爲婚姻之禮以重其事'''

35.

人非父母면 無從而生이라. 且人生三歲然後에 始免於父母之懷故로 欲盡其孝면 則服勤至死하고 父母沒이면 則致喪三年하여 以報其生成之恩이라.

*非N (as subjunctive clause): If not for N,…; Without N, …

*始V: to begin to V

*欲V: to want/wish to V

:'''人非父母無從而生且人生三歲然後始免於父母之懷故欲盡其孝則服勤至死父母沒則致喪三年以報其生成之恩'''

36.

耕於野者는 食君之土하고 立於朝者는 食君之祿이니 人固非父母면 則不生이요 亦非君면 則不食故로 臣之事君이 如子事父하여 唯義所在면 則舍命效忠이라.

*固: firmly, indeed

*如: to be like, as if

*惟 N 所 V: only N should V (hortatory use)

:'''耕於野者食君之土立於朝者食君之祿人固非父母則不生亦非君則不食故臣之事君如子事父唯義所在則舍命效忠'''

37.

人於等輩에 尙不可相踰어든 況年高於我하고 官貴於我하고 道尊於我者乎아. 故로 在鄕黨則敬其齒하고 在朝則敬其爵하고 尊其道而敬其德이 是禮也라.

*尙: still, yet

*況: how much more so for…, all the more so for…

*乎: question marker

:'''人於等輩尙不可相踰況年高於我官貴於我道尊於我者乎故在鄕黨則敬其齒在朝則敬其爵尊其道而敬其德是禮也'''

Birds pursue butterflies among flowers

Chickens fight for the insects among the grass

Birds clamor - snake's ascends tree

Dog barks - the visitor arrives at the gate
}}

=='''Translation'''==

==='''Sentence 34 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 35 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 36 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

==='''Sentence 37 : (name)'''===
----
(abcd)

 

*Discussion Questions: 

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 吮疽之仁

2019-07-10T13:51:24Z

Emmabass: /* Student Translation : Olga */

{{Primary Source Document3
|Image = 연저지인.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
吳起為魏將, 攻中山, 軍人有病疽者, 吳子自吮其膿, 其母泣之,旁人曰:「將軍於而子如是,尚何為泣?」對曰:「吳子吮此子父之創, 而殺之於注水之戰, 戰不旋踵而死。今又吮之, 安知是子何戰而死, 是以哭之矣!」《說苑.卷九》
}}

=='''Translation'''==

==='''Student Translation : Olga'''===

Wu Qi was a Wei General. [He] attacked Zhongshan. Among the soldiers was one who was suffering from abscesses. [General] Wu sucked his puss himself. The mother [of the soldier] wept about it. Onlookers said: "The general is like this to your son, yet why are [you] crying?" [She] replied: "[General] Wu also sucked on wounds of his father; that killed him in the battle of Chu river. In the battle [he] did not turn [around] and died. Now again [general] sucked it (abscesses). So how do I know in what battle this son will die? So I am crying about it.

----

*Discussion Questions: 

1. As Dr.Oh explained in class compound 旋踵 literally means "turn one's heels" as in "to flee". I could not think of an exact equivalent in English, but was wondering whether "turn one's back" could be used here to convey the meaning of quitting. 

(Emma) Would it be OK to say 'defect' or is that too much of a Western and contemporary word? Maybe "he did not turn his back"?

2. I am a bit confused why the mother keeps saying "this son". Does she have multiple sons fighting under different generals? 
(YO) Aha, good point. Perhaps she did have more than one son. Or, she might have been saying something like "this child" or "this boy" by it?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 23 - 26

2019-07-10T13:47:36Z

Emmabass:

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

{{원문텍스트
| =
'''::: 推句 :::'''
23.

掬水月在手요

弄花香滿衣라.

五夜燈前晝요

六月亭下秋라.

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.

26.

花落以前春이요

山深然後寺라.

山外山不盡이요

路中路無窮이라

}}

=='''Translation'''==

==='''Poem 23: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 24: name'''===
----
(abcd)

*Discussion Questions:

==='''Poem 26: Emma'''===
----
Before flowers fall, it is spring
Mountain is deep, after there is a temple
Outside the mountain there is a mountain, does not exhaust
Outside roads there are roads, they are perpetual

*Discussion Questions:
If we take away from the second couplet that there are always mountains and roads, can we compare it to the first couplet that states that we are only young until we are not? This seems to be commenting on our own mortality and the shortness of our own lives especially when compared to the infinite and perpetual mountains and roads.

How can we better translate this so it flows better?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 啓蒙篇 14 - 18

2019-07-09T10:32:51Z

Emmabass: /* Sentence 18 : (name) */

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

{{원문텍스트
| =
14.

山海之氣는 上與天氣로 相交면 則興雲霧하며 降雨雪하며 爲霜露하며 生風雷라.

:'''山海之氣上與天氣相交則興雲霧降雨雪爲霜露生風雷'''

15.

暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 春夏에 多雨露하고, 秋冬에 多霜雪하니, 變化莫測者는 風雷也라.

*然: to be so (pro-verb) → → ~ 然: -like (suffix)

*Adv. + V

*(S) V 者: that which (S) V

:'''暑氣蒸鬱則油然而作雲沛然而下雨寒氣陰凝則露結而爲霜雨凝而成雪故春夏多雨露秋冬多霜雪變化莫測者風雷也'''

16.

古之聖王이 畫野分地하여 建邦設都하시니 四海之內에 其國이 有萬하고, 而一國之中에 各置州郡焉하고, 州郡之中에 各分鄕井焉하고 爲城郭하여 以禦寇하고, 爲宮室하여 以處人하고 爲耒耟하여 敎民耕稼하고, 爲釜甑하여 敎民火食하고 作舟車하여 以通道路하시니라.

*其N

*V1 O1 V2 O2 = V1 V2 O1 O2

* VP1 以 VP2: VP2 by (doing) VP1

:'''古之聖王畫野分地建邦設都四海之內其國有萬而一國之中各置州郡焉州郡之中各分鄕井焉爲城郭以禦冠爲宮室以處人爲耒耟敎民耕稼爲釜甑敎民火食作舟車以通道路'''

17.

金木水火土가 在天에 爲五星이요 在地에 爲五行이니 金以爲器하고 木以爲宮하고 穀生於土하여 取水火爲飮食하니 則凡人日用之物이 無非五行之物也니라.

*在N: (to be) in/at N

*以 A 爲 B: (1) to make B with A (var. A 以爲 B), (2) to take/regard A as B

*無N: There is not B.

*非N: to be not N

:'''金木水火土在天爲五星在地爲五行金以爲器木以爲宮穀生於土取水火爲飮食則凡人日用之物無非五行之物也'''

18.

五行이 固有相生之道하니 水生木하고 木生火하고 火生土하고 土生金하고 金復生水하니 五行之相生也는 無窮而人用不竭焉이라.

*N也 (pause marker)

:'''五行固有相生之道水生木木生火火生土土生金金復生水五行之相生也無窮而人用不竭焉'''
　
}}

=='''Translation'''==

==='''Sentence 14 : Stella'''===
----
山海之氣는 上與天氣로 相交면 則興雲霧하며 

When the ''ki'' of the mountains and seas interact above with the ''ki'' of the skies, the clouds and fog appear; 

降雨雪하며 爲霜露하며 生風雷라. 

rain and snow descend, becoming frost and dew, and give birth to wind and thunder. 

*Discussion Questions: 
(YO) For 興雲霧, I can see why you translated it "clouds and fog appear." To show its V (興) + O (雲霧) structure, we need a subject, but it is not clear. Can we say "it causes/gives rise to clouds and fogs" where "it" refers to the entire preceding event?

==='''Sentence 15 : Stella'''===
----
暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 
When the hot ''ki'' evaporates and condensates, it thickens and forms clouds, and rains down torrentially; 

寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 
When the cold ''ki'' congeals in the shade, dew wells and becomes frost, and rain is congealed, forming snow; 

春夏에 多雨露하고, 秋冬에 多霜雪하니, 
[Therefore,] in the spring and summer, rain and dew abound, and in the autumn and winter, frost and snow abound. 

變化莫測者는 風雷也라. 
That whose change and transformation cannot be predicted is wind and thunder. 

*Discussion Questions: 
(YO) Since you rendered 沛然 adverbially into "torrentially," can we do something similar to 油然?

==='''Sentence 16 : Kristina Kaltenbach'''===
----
The sage kings of old drew lines dividing the land building country and capital. Amidst of the 4 oceans 10,000 of their states existed there. 

Each state established provinces and prefectures in it, within the provinces and prefectures each divided into towns and villages. 

They built city walls with which to fend off bandits, and made houses to make people live there. 

They made plows and taught their people to farm and harvest, they made iron cauldrons and earthenware steamers and taught people how to eat cooked food. 

They made boats and carts with which to travel the roads.

 

*Discussion Questions: 

==='''Sentence 17 : (Emma)'''===
----
Metals, wood, fire, earth in the heaven make five planets. When on earth they become five forces. Metals with which we make utensils, wood with which we make buildings, earth makes grain. With water and fire make food. So, things that all people use there is nothing that is not a thing of the five forces.

==='''Sentence 18 : (Emma)'''===
----
The five forces themselves have their own way to give rise to each other. Water gives rise to wood, wood gives rise to fire, fire gives rise to earth, earth gives rise to metal, metal again gives rise to water. The mutual creation of the five forces is endless, people's use [of the 5 forces] is endless.

*Discussion Questions: 

How can we understand the idea that instead of five individual forces there is instead just one that cycles through each phase? What is the significance of understanding the five forces in this way?

[[Category: 2019 JSG Summer Hanmun Workshop]]
[[Category: Intermediate Training Group]]

2019 啓蒙篇 14 - 18

2019-07-09T10:28:07Z

Emmabass: /* Sentence 17 : (name) */

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

{{원문텍스트
| =
14.

山海之氣는 上與天氣로 相交면 則興雲霧하며 降雨雪하며 爲霜露하며 生風雷라.

:'''山海之氣上與天氣相交則興雲霧降雨雪爲霜露生風雷'''

15.

暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 春夏에 多雨露하고, 秋冬에 多霜雪하니, 變化莫測者는 風雷也라.

*然: to be so (pro-verb) → → ~ 然: -like (suffix)

*Adv. + V

*(S) V 者: that which (S) V

:'''暑氣蒸鬱則油然而作雲沛然而下雨寒氣陰凝則露結而爲霜雨凝而成雪故春夏多雨露秋冬多霜雪變化莫測者風雷也'''

16.

古之聖王이 畫野分地하여 建邦設都하시니 四海之內에 其國이 有萬하고, 而一國之中에 各置州郡焉하고, 州郡之中에 各分鄕井焉하고 爲城郭하여 以禦寇하고, 爲宮室하여 以處人하고 爲耒耟하여 敎民耕稼하고, 爲釜甑하여 敎民火食하고 作舟車하여 以通道路하시니라.

*其N

*V1 O1 V2 O2 = V1 V2 O1 O2

* VP1 以 VP2: VP2 by (doing) VP1

:'''古之聖王畫野分地建邦設都四海之內其國有萬而一國之中各置州郡焉州郡之中各分鄕井焉爲城郭以禦冠爲宮室以處人爲耒耟敎民耕稼爲釜甑敎民火食作舟車以通道路'''

17.

金木水火土가 在天에 爲五星이요 在地에 爲五行이니 金以爲器하고 木以爲宮하고 穀生於土하여 取水火爲飮食하니 則凡人日用之物이 無非五行之物也니라.

*在N: (to be) in/at N

*以 A 爲 B: (1) to make B with A (var. A 以爲 B), (2) to take/regard A as B

*無N: There is not B.

*非N: to be not N

:'''金木水火土在天爲五星在地爲五行金以爲器木以爲宮穀生於土取水火爲飮食則凡人日用之物無非五行之物也'''

18.

五行이 固有相生之道하니 水生木하고 木生火하고 火生土하고 土生金하고 金復生水하니 五行之相生也는 無窮而人用不竭焉이라.

*N也 (pause marker)

:'''五行固有相生之道水生木木生火火生土土生金金復生水五行之相生也無窮而人用不竭焉'''
　
}}

=='''Translation'''==

==='''Sentence 14 : Stella'''===
----
山海之氣는 上與天氣로 相交면 則興雲霧하며 

When the ''ki'' of the mountains and seas interact above with the ''ki'' of the skies, the clouds and fog appear; 

降雨雪하며 爲霜露하며 生風雷라. 

rain and snow descend, becoming frost and dew, and give birth to wind and thunder. 

*Discussion Questions: 
(YO) For 興雲霧, I can see why you translated it "clouds and fog appear." To show its V (興) + O (雲霧) structure, we need a subject, but it is not clear. Can we say "it causes/gives rise to clouds and fogs" where "it" refers to the entire preceding event?

==='''Sentence 15 : Stella'''===
----
暑氣가 蒸鬱則油然而作雲하여 沛然而下雨하고, 
When the hot ''ki'' evaporates and condensates, it thickens and forms clouds, and rains down torrentially; 

寒氣가 陰凝則露結而爲霜하고 雨凝而成雪故로, 
When the cold ''ki'' congeals in the shade, dew wells and becomes frost, and rain is congealed, forming snow; 

春夏에 多雨露하고, 秋冬에 多霜雪하니, 
[Therefore,] in the spring and summer, rain and dew abound, and in the autumn and winter, frost and snow abound. 

變化莫測者는 風雷也라. 
That whose change and transformation cannot be predicted is wind and thunder. 

*Discussion Questions: 
(YO) Since you rendered 沛然 adverbially into "torrentially," can we do something similar to 油然?

==='''Sentence 16 : Kristina Kaltenbach'''===
----
The sage kings of old drew lines dividing the land building country and capital. Amidst of the 4 oceans 10,000 of their states existed there. 

Each state established provinces and prefectures in it, within the provinces and prefectures each divided into towns and villages. 

They built city walls with which to fend off bandits, and made houses to make people live there. 

They made plows and taught their people to farm and harvest, they made iron cauldrons and earthenware steamers and taught people how to eat cooked food. 

They made boats and carts with which to travel the roads.

 

*Discussion Questions: 

==='''Sentence 17 : (Emma)'''===
----
Metals, wood, fire, earth in the heaven make five planets. When on earth they become five forces. Metals with which we make utensils, wood with which we make buildings, earth makes grain. With water and fire make food. So, things that all people use there is nothing that is not a thing of the five forces.

==='''Sentence 18 : (name)'''===
----
(abcd)
 

*Discussion Questions: 

[[Category: 2019 JSG Summer Hanmun Workshop]]
[[Category: Intermediate Training Group]]

2019 推句 09 - 13

2019-07-07T13:57:37Z

Emmabass: /* 'Poem 9 : Emma */

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

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.

}}

=='''Translation'''==

==='''Poem 9 : Emma''===
----
Spring is the head of the four seasons

Humans are the spiritual of all things

Water, fire, wood, metal, earth

Benevolence, Righteousness, Propriety, Wisdom, Trust worthiness

*Discussion Questions:

What connections can we draw between the first couplet and the second? Is there a juxtaposition being drawn between the four seasons and the five elements and human spiritual nature?

==='''Poem 10 : Nadia Arzberger'''===
----
Heaven, earth, people, [the] three realms 
Monarch, teacher, father, [are of] one body 
Heaven [and] earth become father [and] mother 
Sun [and] moon are like older [and] younger brothers

*Discussion Questions:

As discussed in class you can translate 才 as realms. It makes sense for there to be a heaven realm, and an earth/earthly realm, but what is the person/humanly realm. How would this differ from earthly realm? 
(YO) Good question. I think the human realm is specific to human (and societal/civilizational) matters, whereas the earthly realm can encompass all the rest, such as geography, natural environment, animals, plants, and so on. 

Why do you think the sun and moon are translated as older and younger brother? Especially since in other works, the moon is often given a female connotation. 
(YO) I was wondering about it myself. Brothers of whom? Does it say that heaven and earth are like the parents of all things in the world and the sun and the moon are examples of the offsprings of heaven and earth, who are brothers with each other?

==='''Poem 13 : Canan'''===
----
When the wife is wise the trouble of the husband is small

If the son is devoted the fathers heart is generous

If the son is devoted both parents are pleased

If the house is harmonized all tasks will be accomplished

*Discussion Questions:

What is our understand of 家? And how would it be understood/ used during the Chosŏn Period? Was it rather family (Mother, father children, grandparents, aunts etc.) or was it in the meaning of home as a stock (with animals and slaves etc.)?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

2019 推句 09 - 13

2019-07-07T13:57:16Z

Emmabass: /* Poem 9 : name */

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

{{원문텍스트
| =
'''::: 推句 :::'''
9.

春作四時首요

人爲萬物靈이라.

水火木金土요

仁義禮智信이라.

10.

天地人三才요

君師父一體라.

天地爲父母요

日月似兄弟라.

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.

}}

=='''Translation'''==

==='''Poem 9 : Emma''===
----
Spring is the head of the four seasons
Humans are the spiritual of all things
Water, fire, wood, metal, earth
Benevolence, Righteousness, Propriety, Wisdom, Trust worthiness

*Discussion Questions:

What connections can we draw between the first couplet and the second? Is there a juxtaposition being drawn between the four seasons and the five elements and human spiritual nature?

==='''Poem 10 : Nadia Arzberger'''===
----
Heaven, earth, people, [the] three realms 
Monarch, teacher, father, [are of] one body 
Heaven [and] earth become father [and] mother 
Sun [and] moon are like older [and] younger brothers

*Discussion Questions:

As discussed in class you can translate 才 as realms. It makes sense for there to be a heaven realm, and an earth/earthly realm, but what is the person/humanly realm. How would this differ from earthly realm? 
(YO) Good question. I think the human realm is specific to human (and societal/civilizational) matters, whereas the earthly realm can encompass all the rest, such as geography, natural environment, animals, plants, and so on. 

Why do you think the sun and moon are translated as older and younger brother? Especially since in other works, the moon is often given a female connotation. 
(YO) I was wondering about it myself. Brothers of whom? Does it say that heaven and earth are like the parents of all things in the world and the sun and the moon are examples of the offsprings of heaven and earth, who are brothers with each other?

==='''Poem 13 : Canan'''===
----
When the wife is wise the trouble of the husband is small

If the son is devoted the fathers heart is generous

If the son is devoted both parents are pleased

If the house is harmonized all tasks will be accomplished

*Discussion Questions:

What is our understand of 家? And how would it be understood/ used during the Chosŏn Period? Was it rather family (Mother, father children, grandparents, aunts etc.) or was it in the meaning of home as a stock (with animals and slaves etc.)?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 矛盾

2019-07-04T10:19:22Z

Emmabass: /* Student Translation : Write your name */

{{Primary Source Document3
|Image = 모순.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。又譽其矛曰吾矛之利，於物無不陷也。或曰以子之矛陷子之楯，何如？其人弗能應也。夫不可陷之楯與無不陷之矛，不可同世而立。《韓非.難一》
}}

=='''Translation'''==

==='''Student Translation : Emma'''===

In the state of Chu there was a man selling shields and spears. Praising the shield he said, "My shield's sturdiness, there is nothing that can break it." Also, he praised his spear saying, "As for the sharpness of my spear there is nothing that it will not break." Someone said, "With your spear damage your shield. What would it be like?" The man could not answer it. Now, the shield that can not be damaged and the spear that can damage everything can not share one world and stand together.

----

*Discussion Questions:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]

(Translation) 2019 鄭人買履

2019-07-02T13:02:29Z

Emmabass:

{{Primary Source Document3
|Image = 정인매리.jpg
|English = A person of Zheng state buys shoes
|Chinese = 鄭人買履
|Korean =
|Genre = Ideological
|Type = Literature
|Author = Han Feizi
|Year = Warring States
|Key Concepts= Zhengren
|Translator = [[2019 JSG Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2019
}}

__TOC__

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

{{둥근 모서리2
| =
鄭人有且置履者，先自度其足而置之其坐，至之市而忘操之。已得履，乃曰：“吾忘持度，反歸取之。”及反，市罷，遂不得履。人曰：“何不試之以足？”曰：“寧信度，無自信也。” 《韓非子外儲說左上》
}}

=='''Translation'''==

==='''Student Translation : Emma Bass'''===

Among the Zheng people there was one who was about to buy shoes. First, by himself he measured his foot and placed it on his seat. When he was going to the market he forgot to take it. Having obtained his shoes, he said: "I forgot to take the measurement, I will turn around to go get it." By the time he returned the market was finished, therefor he did not get his shoes. Other people said: "Why don't you try it with your foot?" He said: "I would rather believe my measurement, I do not trust myself."
----

*Discussion Questions:

What is the significance of the binary he has created between his physical body (trying the shoes on his feet) and his thinking-self (his measurement of his foot)? What is the lesson to be learned from this text?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Intermediate Training Group]]