장서각위키 - 사용자 기여 [ko]

(Translation) 大眾受學品

2018-07-24T08:47:48Z

Julian Butterfield:

{{Primary Source Document3
|Image =
|English =
|Chinese = 大眾受學品第七 (菩薩瓔珞本業經疏 - 元曉）
|Korean =
|Genre =
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018

}}

=='''Introduction'''==

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
(原文)
正說分內有二分中。第一如來為說分竟。此下第二大眾受學。受者受戒。學者學行。不起一坐而受十戒。仍學六入。從始至終。此中顯是義。故言受學品。在文有二。先問。後答。問中亦二。先序儀意。次正發問。發問之中。領前問後。 

答中有四。一者放光集眾。為欲證明一坐受學故。二者歎問勸學。此中告七菩薩者。華嚴會中七會主故。能問三觀者。是示問中言受學脩道。脩道之言顯三觀脩故。次言法界諸佛自性清淨道者。是示問中從始至終一一具行之句。次言一切菩薩所脩明觀法門者。是示問次第入菩薩位者之句。又此三句。初總。後別。言初總者。所謂三觀。總舉受學脩道之言。言後別者。第二句別顯道言。第三句別顯脩言。汝等以下勸學可知。佛子我今更重說以下第三許說。若一切眾生以下第四正答。此中有二。別答。總答。初中亦二。先受。後學。受中有三。謂標釋結。標者舉信標戒。要先起信方受戒故。始行以下第二廣釋。於中有四。一者受戒法用。二者佛告以下受戒方便。此中有三。先三禮三寶。次敬受四依。後即悔過。若准小乘受戒羯磨。此中敬受四歸。應是正為授戒。但尋此中經文之勢。此敬受文。非正授戒。以先受後悔不應理故。故判此文為方便也。如是以下第三明正授戒。於中有三。一者牒前悔過標正與受。二者正授十戒。三者結歎戒德。此三合為第三明正授戒文意。若過去未來以下第四諸門分別。言有受法而無捨法有犯不失盡未來際者。如菩薩地決擇中言。若有不捨如是律儀。當知餘生亦得隨轉。非彼捨者。又捨因緣略有四種。一者決定發起受心。不同分心。二者若於有識別大丈夫前。故意發起棄捨語言。三者總別毀犯四種他所勝法。四者若以增上品纏總別毀犯。隨順四種他所勝法。由此因緣。當知棄捨菩薩律儀。若有還得清淨受心。後應還受。如是論文與此經違。如何和會。解云彼論述於三乘教意。故有捨法犯戒有失。依三乘教發心菩薩心不全故。不堅固故。今此經者是一乘教。故無捨法犯而不失。依是發心與前返持。且止乘論。還釋本文。爾時眾中以下。第三總結受戒。即從坐起受持佛戒者。此一坐始起受戒。不起此坐入六入故。
||
(translation)
|}

*Discussion Questions:

=='''Further Readings'''==

*

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-24T08:43:38Z

Julian Butterfield: /* VI-1. 大眾受學品 translated by Julian Butterfield */

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)]]

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

[[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">
08.　[[(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.]]

09.　[[(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.]]

01.　[[(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.]]

05.　[[(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.]]

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

06.　[[(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|大眾受學品 translated by Julian Butterfield]] ====
 
 
 
 
 
 
 
----
[[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:01_JG.jpg|link=|thumb|150px|left| ]]

==== VI-4. [[(Translation) 4| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

==== VI-10. [[(Translation) 善德王知幾三事 | 善德王知幾三事, Queen Sŏndŏk foresees three events, from Samguk yusa translated by Althea Volpe]] ====
 
 
 
 
 
 
 
 
----

{{(SHWJA) 위키 교실 Wiki Guide}}
{{(SHWJA) 참고자료 References}}

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

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-07-24T08:42:53Z

Julian Butterfield:

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)]]

==수강생 Participants==

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

{|class="wikitable sortable" style="text-align:center;background-color:#fdfdfd;" width="100%"
|-
! style="width:5%" | 연도 || style="width:15%" | 성명 || style="width:10%" | 국적 || style="width:20%" | 소속 || style="width:15%" | 직위 || style="width:20%" | 연구/전공분야 || style="width:15%" | 그룹
|-
|2018 || Cho, Francisca || 미국 USA || 미국 조지타운대학교 Georgetown University || 교수 Associate Professor || Buddhism || Intermediate Training Group
|-
|2018 || Lin, Nan Kathy || 미국 USA || 미국 조지타운대학교 Georgetown University || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Svakova, Petra || 체코 Czech || 한국 성균관대학교 Sungkyunkwan University || 석사과정 Master's Student || East Asian Studies || Intermediate Training Group
|-
|2018 || Vermette, Kyrie || 캐나다 Canada || 캐나다 브리티시 컬럼비아대학교 University of British Columbia || 박사과정 Doctoral Student || - || Intermediate Training Group
|-
|2018 || Sauvadet, Bryan || 프랑스 France || 프랑스 파리7대학교 Paris Diderot University (Paris VII) || 석사과정 Master's Student || Korean Studies /Korean Art History /Korean Religious Studies || Intermediate Training Group
|-
|2018 || Volpe, Althea || 이탈리아 Italy || 이탈리아 사피엔자대학교 La Sapienza University || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Gledic, Jelena || 세르비아 Serbia || 세르비아 베오그라드대학교 University of Belgrade || 강사 Lecturer || Cultural Studies /Identity studies, Chinese history || Intermediate Training Group
|-
|2018 || Chae-Duporge, Okyang || 프랑스 France || 프랑스 국립동양학대학교 INALCO || 강사 Lecturer || - || Intermediate Training Group
|-
|2018 || Butterfield, James Julian || 캐나다 Canada || 캐나다 토론토대학교 University of Toronto || 석사과정 Master's Student || - || Intermediate Training Group
|-
|2018 || Rzanna, Ewa || 폴란드 Poland || 폴란드 세종학당 & 아담 미츠키에비치 대학교 King Sejong Institute & Adam Mickiewicz University || 연구원 Researcher || - || Intermediate Training Group
|-
|}

[[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">
08.　[[(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.]]

09.　[[(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.]]

01.　[[(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.]]

05.　[[(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.]]

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

06.　[[(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|大眾受學品 translated by Julian Butterfield]] ====
正說分內有二分中。第一如來為說分竟。此下第二大眾受學。受者受戒。學者學行。不起一坐而受十戒。仍學六入。從始至終。此中顯是義。故言受學品。在文有二。先問。後答。問中亦二。先序儀意。次正發問。發問之中。領前問後。 

答中有四。一者放光集眾。為欲證明一坐受學故。二者歎問勸學。此中告七菩薩者。華嚴會中七會主故。能問三觀者。是示問中言受學脩道。脩道之言顯三觀脩故。次言法界諸佛自性清淨道者。是示問中從始至終一一具行之句。次言一切菩薩所脩明觀法門者。是示問次第入菩薩位者之句。又此三句。初總。後別。言初總者。所謂三觀。總舉受學脩道之言。言後別者。第二句別顯道言。第三句別顯脩言。汝等以下勸學可知。佛子我今更重說以下第三許說。若一切眾生以下第四正答。此中有二。別答。總答。初中亦二。先受。後學。受中有三。謂標釋結。標者舉信標戒。要先起信方受戒故。始行以下第二廣釋。於中有四。一者受戒法用。二者佛告以下受戒方便。此中有三。先三禮三寶。次敬受四依。後即悔過。若准小乘受戒羯磨。此中敬受四歸。應是正為授戒。但尋此中經文之勢。此敬受文。非正授戒。以先受後悔不應理故。故判此文為方便也。如是以下第三明正授戒。於中有三。一者牒前悔過標正與受。二者正授十戒。三者結歎戒德。此三合為第三明正授戒文意。若過去未來以下第四諸門分別。言有受法而無捨法有犯不失盡未來際者。如菩薩地決擇中言。若有不捨如是律儀。當知餘生亦得隨轉。非彼捨者。又捨因緣略有四種。一者決定發起受心。不同分心。二者若於有識別大丈夫前。故意發起棄捨語言。三者總別毀犯四種他所勝法。四者若以增上品纏總別毀犯。隨順四種他所勝法。由此因緣。當知棄捨菩薩律儀。若有還得清淨受心。後應還受。如是論文與此經違。如何和會。解云彼論述於三乘教意。故有捨法犯戒有失。依三乘教發心菩薩心不全故。不堅固故。今此經者是一乘教。故無捨法犯而不失。依是發心與前返持。且止乘論。還釋本文。爾時眾中以下。第三總結受戒。即從坐起受持佛戒者。此一坐始起受戒。不起此坐入六入故。 
 
 
 
 
 
 
----
[[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:01_JG.jpg|link=|thumb|150px|left| ]]

==== VI-4. [[(Translation) 4| 李珥 - 擊蒙要訣 (讀書章第四, 事親章第五) translated by Jelena Gledić]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

==== VI-5. [[(Translation) 5| translated by Student 5]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사조신1.JPG|link=(Translation) 洛山二大聖觀音·正趣調信|thumb|150px|left|洛山二大聖觀音·正趣調信 낙산이대성 관음·정취 조신 ]]

==== VI-6. [[(Translation) 洛山二大聖觀音·正趣調信| 洛山二大聖觀音·正趣調信 translated by Francisca Cho]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=|thumb|150px|left| ]]

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

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[File:삼국유사선덕여왕1.JPG|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E5%96%84%E5%BE%B7%E7%8E%8B%E7%9F%A5%E5%B9%BE%E4%B8%89%E4%BA%8B|thumb|150px|left|善德王知幾三事 선덕왕지기삼사]]

==== VI-10. [[(Translation) 善德王知幾三事 | 善德王知幾三事, Queen Sŏndŏk foresees three events, from Samguk yusa translated by Althea Volpe]] ====
 
 
 
 
 
 
 
 
----

{{(SHWJA) 위키 교실 Wiki Guide}}
{{(SHWJA) 참고자료 References}}

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

(Translation) 階伯

2018-07-19T14:48:44Z

Julian Butterfield: /* Student Translation : Julian Butterfield */

{{Primary Source Document3
|Image = 삼국사기계백.JPG
|English = Kyebaek
|Chinese = 階伯
|Korean = 계백
|Genre =
|Type =
|Author = ''Kim Busik'' 金富軾 (''Samguk sagi'' 三國史記)
|Year = 1145
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

__TOC__

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

{{둥근 모서리2
| =
階伯, 百濟人, 仕爲達率, 唐顯慶五年庚申, 高宗以蘇定方爲神丘道大摠管, 率師濟海, 與新羅伐百濟, 階百爲將軍, 簡死士五千人拒之, 曰, 以一國之人, 當唐羅之大兵, 國之存亡, 未可知也, 恐吾妻孥沒爲奴婢, 與其生辱, 不如死快, 遂盡殺之, 至黃山之野, 設三營, 遇新羅兵將戰, 誓衆曰, 昔, 句踐以五千人破吳七十萬衆, 今之日, 宜各奮勵決勝, 以報國恩, 遂鏖戰, 無不以一當千, 羅兵乃却, 如是進退至四合, 力屈以死. 《三國史記.卷47》

}}

=='''Translation'''==

==='''Student Translation : Julian Butterfield'''===
----
Kyaebek, a person of Baekje, served as ''dalsol.''<ref>The second rank in Baekje's 16-rank system. See Courant, 265.</ref> In Kyongsin, the fifth year of the Hyeonggyeong era of Dang,<ref>660CE</ref> Emperor Gojong made So Jeongbang the Great General of Singudo.<ref>Still working on this one, bear with me.</ref>. He led troops across the sea and with Silla attacked Baekje. Kyaebek became [Baekje's] general, and chose—of those daring to die—five thousand people to resist the attack. He said [to them], "Using the people of one state against the great army of Dang and Silla, the state's survival or downfall as yet cannot be known. I fear my wife and children will be sunken into slavery: it is better that they die quickly than in life suffer disgrace." 
Thereafter, he killed them all, and arriving on the fields of Hwangsan, he established three camps. Met with Silla's army and about to do battle, Kyaebek made an oath with his multitude, saying, "In the past, Gucheon with five thousand men ruined Wu's horde of seven hundred thousand. This day, we must each exert ourselves and encourage each other to gain victory, in order to repay the grace of the state." 
Thereupon, they battled ardently: there was not one—alone—who did not well-match a thousand [others], and with Silla's troops thus retreating—in this way advancing and retreating—they reached four battles before their strength was bent and they died.

*Discussion Questions:
# Although I agree with Jelena's suggestion that if we parse the final few phrases differently (i.e. removing the comma between 千 and 羅) we can get a clearer sense of who is being well-matched, I had a hard time figuring out how to then proceed with 乃却, 如是進退至四合: specifically, I felt that it must be the Silla troops who first retreat, given the initial strength of Kyaebek's army, and that then there's a progression of advancing and retreating (for both sides) across the coming four battles. Does anyone have alternate translations they prefer to what I've done here?

==='''Notes'''===
----

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

(Translation) 階伯

2018-07-19T14:48:17Z

Julian Butterfield: /* Student Translation : Julian Butterfield */

{{Primary Source Document3
|Image = 삼국사기계백.JPG
|English = Kyebaek
|Chinese = 階伯
|Korean = 계백
|Genre =
|Type =
|Author = ''Kim Busik'' 金富軾 (''Samguk sagi'' 三國史記)
|Year = 1145
|Key Concepts=
|Translator = [[2018 Summer Hanmun Workshop (Intermediate)#Participants | Participants of 2018 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

__TOC__

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

{{둥근 모서리2
| =
階伯, 百濟人, 仕爲達率, 唐顯慶五年庚申, 高宗以蘇定方爲神丘道大摠管, 率師濟海, 與新羅伐百濟, 階百爲將軍, 簡死士五千人拒之, 曰, 以一國之人, 當唐羅之大兵, 國之存亡, 未可知也, 恐吾妻孥沒爲奴婢, 與其生辱, 不如死快, 遂盡殺之, 至黃山之野, 設三營, 遇新羅兵將戰, 誓衆曰, 昔, 句踐以五千人破吳七十萬衆, 今之日, 宜各奮勵決勝, 以報國恩, 遂鏖戰, 無不以一當千, 羅兵乃却, 如是進退至四合, 力屈以死. 《三國史記.卷47》

}}

=='''Translation'''==

==='''Student Translation : Julian Butterfield'''===
----
Kyaebek, a person of Baekje, served as ''dalsol.''<ref>The second rank in Baekje's 16-rank system. See Courant, 265.</ref> In Kyongsin, the fifth year of the Hyeonggyeong era of Dang,<ref>660CE</ref> Emperor Gojong made So Jeongbang the Great General of Singudo.<ref>Still working on this one, bear with me.</ref>. He led troops across the sea and with Silla attacked Baekje. Kyaebek became [Baekje's] general, and chose—of those daring to die—five thousand people to resist the attack. He said [to them], "Using the people of one state against the great army of Dang and Silla, the state's survival or downfall as yet cannot be known. I fear my wife and children will be sunken into slavery: it is better that they die quickly than in life suffer disgrace." 
Thereafter, he killed them all, and arriving on the fields of Hwangsan, he established three camps. Met with Silla's army and about to do battle, Kyaebek made an oath with his multitude, saying, "In the past, Gucheon with five thousand men ruined Wu's horde of seven hundred thousand. This day, we must each exert ourselves and encourage each other to gain victory, in order to repay the grace of the state." 
Thereupon, they battled ardently: there was not one—alone—who did not well-match a thousand [others], and with Silla's troops thus retreating—in this way advancing and retreating—they reached four battles before their strength was bent and they died.

*Discussion Questions:
# Although I agree with Jelena's suggestion that if we parse the final few phrases differently (i.e. removing the comma between 千 and 羅) we can get a clearer sense of who is being well-matched, I had a hard time figuring out how to then proceed with 乃却, 如是進退至四合: specifically, I felt that it must be the Silla troops who first retreat, given the initial strength of Kyaebek's army, and that then there's a progression of advancing and retreating (for both sides) across the coming four battles. Does anyone have alternate translations they prefer to what I've done here?

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

2018 學語集 41 - 45

2018-07-18T13:17:21Z

Julian Butterfield: /* Student 1 : Petra Sváková */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
41. 牡丹

東風吹牧丹盛開花之富貴者無雙第一國香故曰花中王

*N 之 A 者

42. 禽獸

飛者謂之禽走者謂之獸羽族毛族其類各有三百

*N1 謂之 N2: N1 is called N2

*各: each

43. 牛

角者牛也農人牧之以耕田無牛何以爲農

*VP1 以 VP2: VP2 by (doing) VP1

*何以 V: how (or with what) to V

44. 馬

馬之性善走致遠莫如馬故伯樂相之以取其良

*莫如 N: there is nothing/none like N

45. 狗

狗之爲物畜于人家守門備盜見人則狺狺

*onomatopoeia
}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : Petra Sváková'''===
----

41. 牡丹: 東風吹牧丹盛開花之富貴者無雙第一國香故曰花中王

Peonies: The east wind blows, the peonies blossom flourishingly. Out of flowers they are rich and precious, [and] peerlessly has the best fragrance in the state, therefore they are called "the king among flowers".

42. 禽獸: 飛者謂之禽走者謂之獸羽族毛族其類各有三百

Birds and beasts: Those that fly are called birds, those that run are called beasts. The feather tribes and the furred tribes, their kinds each have three hundred [in number].

43. 牛: 者牛也農人牧之以耕田無牛何以爲農

Oxen: Those with horns are oxen, by herding them farmers plough [their] fields, [if] you do not have an ox how could you farm.

44. 馬: 馬之性善走致遠莫如馬故伯樂相之以取其良

Horses: Horses are good at running by nature. In reaching far [distances], there is nothing like horses, therefore Paek Nak (ch. Bo Le)1 read their faces [and] by [doing] that he obtained the good ones.

45. 狗: 狗之爲物畜于人家守門備盜見人則狺狺

Dogs: Dogs as beings [are] raised in people's houses. [They] guard doors and prepare [for] thieves, [when] looking at people, then [they] bark "ǔn ǔn".2

1 Bo Le (680 - 610 BC) was a famous trainer of horses.

2 狺狺 - onomatopoeia for dog's barking.

*Discussion Questions:
+[Julian] I really like how you use "read" to give the sense of 相 as "to thoroughly examine"—it seems both appropriately technical and just distant enough from a direct English translation to be poetic. I'm still unsure though whether he was obtaining the good ones (out of many horses) by reading their faces or obtaining the good (qualities) out of individual horses. I wonder if this would be clarified by reading more about Bo Le?

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

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

2018 學語集 46 - 50

2018-07-18T13:07:56Z

Julian Butterfield: /* Sentence 47: Jelena Gledić */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
46. 虎

虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

*名曰 N: be called/named

*莫不 V: there is no one who does not V

47. 鳳

生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

*非 N 不 V: if it is not N, does not V

48. 鶴

胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

49. 雞

朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

*所 V: place where V, that which V

50. 雁

雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

*V 之 N: N that does V
}}

=='''Translation'''==

==='''Sentence 46: Jelena Gledić'''===
----

Tiger: 

Tiger, the head of all beasts, [by] name is called lord of the mountain. Hooked claws and stong teeth, he bites into men and snatches things. Those who see him cannot be unafraid.

*Discussion Questions:

==='''Sentence 47: Jelena Gledić'''===
----

Phoenix: 

It is born in the cavern of the red mountain<ref>This refers to the Danxue Mountain (丹穴山), literally red cavern mountain, which is mentioned as the birthplace of the phoenix in the Shan hai jing (山海经): “Five hundred li to the east, there is the mountain called Danxue … There is a bird there, its appearance resembles a chicken, it has five colors and patterns, and its name is phoenix.” (又东五百里，曰丹穴之山 …… 有鸟焉，其状如鸡，五采而文，名曰凤皇).</ref>. [If it is] not a Paulownia [tree], it does not perch [on it]. [If it is] not langgan<ref>琅玕, this term is interpreted ambiguously in Chinese tradition as either a precious stone or a source of immortality. Its translation depends on the context, but often it can be interpreted as both, meaning something rare and valuable.</ref>, it does not peck [it]. It is the head of the feathered critters.

*Discussion Questions:
+The often mentioned question of how to translate the name of this bird :) My reason for rendering it as phoenix is that I think the more commonly known animals of Chinese mythology (phoenix, dragon etc.) are widely known by these names.
 
+[Julian] I always get overexcited by the word 丹 and veer toward translating it as cinnabar—did you opt for red here to stay away from overemphasizing (the maybe anachronistic) Daoist terminology? Curious to know what people's views are on this!
 
+ and of course, I love "critters"...

==='''Sentence 48: Jelena Gledić'''===
----

Crane: 

Those [birds] that are viviparous are cranes. They cry in the deep waters, their voice is heard in heaven. Immortals harness them, Daoist scholars tame them.

*Discussion Questions:

==='''Sentence 49: (Write your name)'''===
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*Discussion Questions:

==='''Sentence 50: (Write your name)'''===
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*Discussion Questions:

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

2018 學語集 46 - 50

2018-07-18T13:07:15Z

Julian Butterfield: /* Sentence 47: Jelena Gledić */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
46. 虎

虎者百獸之長名曰山君鉤爪鉅齒㗌人攫物見之者莫不恐畏也

*名曰 N: be called/named

*莫不 V: there is no one who does not V

47. 鳳

生於丹山之穴非梧桐不棲非琅玕不啄是爲羽蟲之長

*非 N 不 V: if it is not N, does not V

48. 鶴

胎化者鶴也鳴于九皋聲聞于天仙人驂之道士馴之

49. 雞

朱氏翁之所化故人呼之爲朱朱夜捿于柾司晨而鳴其聲喈喈

*所 V: place where V, that which V

50. 雁

雁者隨陽之鳥木落南翔氷解北徂彭蠡洞庭之間千百成群

*V 之 N: N that does V
}}

=='''Translation'''==

==='''Sentence 46: Jelena Gledić'''===
----

Tiger: 

Tiger, the head of all beasts, [by] name is called lord of the mountain. Hooked claws and stong teeth, he bites into men and snatches things. Those who see him cannot be unafraid.

*Discussion Questions:

==='''Sentence 47: Jelena Gledić'''===
----

Phoenix: 

It is born in the cavern of the red mountain<ref>This refers to the Danxue Mountain (丹穴山), literally red cavern mountain, which is mentioned as the birthplace of the phoenix in the Shan hai jing (山海经): “Five hundred li to the east, there is the mountain called Danxue … There is a bird there, its appearance resembles a chicken, it has five colors and patterns, and its name is phoenix.” (又东五百里，曰丹穴之山 …… 有鸟焉，其状如鸡，五采而文，名曰凤皇).</ref>. [If it is] not a Paulownia [tree], it does not perch [on it]. [If it is] not langgan<ref>琅玕, this term is interpreted ambiguously in Chinese tradition as either a precious stone or a source of immortality. Its translation depends on the context, but often it can be interpreted as both, meaning something rare and valuable.</ref>, it does not peck [it]. It is the head of the feathered critters.

*Discussion Questions:
+The often mentioned question of how to translate the name of this bird :) My reason for rendering it as phoenix is that I think the more commonly known animals of Chinese mythology (phoenix, dragon etc.) are widely known by these names.
+[Julian] I always get overexcited by the word 丹 and veer toward translating it as cinnabar—did you opt for red here to stay away from overemphasizing (the maybe anachronistic) Daoist terminology? Curious to know what people's views are on this!
+ and of course, I love "critters"...

==='''Sentence 48: Jelena Gledić'''===
----

Crane: 

Those [birds] that are viviparous are cranes. They cry in the deep waters, their voice is heard in heaven. Immortals harness them, Daoist scholars tame them.

*Discussion Questions:

==='''Sentence 49: (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 50: (Write your name)'''===
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*Discussion Questions:

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

(Translation) 妻不欲尊

2018-07-18T13:00:34Z

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

{{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:
[Julian] I like that you've given more than one translation of 娼 here—I'm a big fan of showing the multiple textures of Chinese words in translation. I think "singing girl" is especially nice for capturing a relationship to 唱. My question (probably for Prof. Oh) is the nature of these words' etymological relationship: is it just a phonetic similarity that got rendered with the same phonetic marker in each character, or did the similarity grow out of a cultural association of prostitution and singing? (Or maybe degrees of both?)

==='''Student 2 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

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

(Translation) 以五十步笑一百步

2018-07-18T12:48:22Z

Julian Butterfield: /* Student 1 : Julian Butterfield */

{{Primary Source Document3
|Image = 맹자이오십보소일백보.JPG
|English = One who retreated fifty paces mocks another who retreated one hundred paces
|Chinese = 以五十步笑一百步(Yi wushibu xiao yibaibu)
|Korean = 이오십보소일백보
|Genre =
|Type =
|Author = ''Mencius'' 孟子
|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
| =
梁惠王曰：「寡人之於國也，盡心焉耳矣。河內凶，則移其民於河東，移其粟於河內。河東凶亦然。察鄰國之政，無如寡人之用心者。鄰國之民不加少，寡人之民不加多，何也？」 
孟子對曰：「王好戰，請以戰喻。填然鼓之，兵刃既接，棄甲曳兵而走。或百步而後止，或五十步而後止。以五十步笑百步，則何如？」 

曰：「不可，直不百步耳，是亦走也。」 
曰：「王如知此，則無望民之多於鄰國也。《孟子.梁惠王上》

}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : Julian Butterfield'''===
----
King Hui of Liang said: "As for my [way of] being in the state, I wholly exert my heart therein, that is all. If Henei is threatened [by drought], I move its people to Hedong, and [Hedong's] grain to Henei. If Hedong is threatened, I do likewise [unto it]. Examining the bordering state's government, there is not one there who uses their heart as I do. [Yet] the bordering state's people do not grow few and my people do not grow many—why [is this]?"
 
Mengzi replied: "The king is skilled in warfare; let us make a comparison to battle. Drums sound [the soldiers] on in great scale, [yet] just as weapons touch, they abandon their armour, drag their weapons, and run away. Some retreat one hundred paces and then halt, the others retreat fifty paces and then halt. If those who retreated fifty paces laughed at those who retreated one hundred, how then?"
 
[The king] said: "Impermissible! It is only that they did not retreat one hundred paces, that is all—they also ran away."
 
[Mengzi] said: "If the king knows this, he should not wish for the people's being more numerous than the neighbouring state's."

*Discussion Questions:
# I'm assuming here that what's meant is that ''some'' of Henei's people are sent to Hedong, and ''some'' of Hedong's grain is sent to Henei, so that food can be evenly shared. Did anyone understand this differently?
# In what ways does translating 心 as "heart" here affect our reading of King Hui's character, as opposed to using "mind"? Is it a significant difference? What do others prefer?

==='''Student 2 : (Write your name)'''===
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==='''Student 11 : (Write your name)'''===
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==='''Student 12 : (Write your name)'''===
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==='''Student 13 : (Write your name)'''===
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==='''Student 14 : (Write your name)'''===
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*Discussion Questions:

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

(Translation) 以五十步笑一百步

2018-07-17T12:05:36Z

Julian Butterfield: /* Student 1 : Julian Butterfield */

{{Primary Source Document3
|Image = 맹자이오십보소일백보.JPG
|English = One who retreated fifty paces mocks another who retreated one hundred paces
|Chinese = 以五十步笑一百步(Yi wushibu xiao yibaibu)
|Korean = 이오십보소일백보
|Genre =
|Type =
|Author = ''Mencius'' 孟子
|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
| =
梁惠王曰：「寡人之於國也，盡心焉耳矣。河內凶，則移其民於河東，移其粟於河內。河東凶亦然。察鄰國之政，無如寡人之用心者。鄰國之民不加少，寡人之民不加多，何也？」 
孟子對曰：「王好戰，請以戰喻。填然鼓之，兵刃既接，棄甲曳兵而走。或百步而後止，或五十步而後止。以五十步笑百步，則何如？」 

曰：「不可，直不百步耳，是亦走也。」 
曰：「王如知此，則無望民之多於鄰國也。《孟子.梁惠王上》

}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : Julian Butterfield'''===
----
King Hui of Liang said: "As for my [way of] being in the state, I wholly exert my heart therein, that is all. If Henei is threatened [by drought], I move its people to Hedong, and [Hedong's] grain to Henei. If Hedong is threatened, I do likewise [unto it]. Examining the bordering state's government, there is not one there who uses their heart as I do. [Yet] the bordering state's people do not grow few and my people do not grow many—why [is this]?"
Mengzi replied: "The king is a warrior—please consider a fighting analogy. . ." ''(more to come tomorrow)''

*Discussion Questions:
# I'm assuming here that what's meant is that ''some'' of Henei's people are sent to Hedong, and ''some'' of Hedong's grain is sent to Henei, so that food can be evenly shared. Did anyone understand this differently?

==='''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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==='''Student 5 : (Write your name)'''===
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==='''Student 9 : (Write your name)'''===
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*Discussion Questions:

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

2018 學語集 36 - 40

2018-07-16T11:08:55Z

Julian Butterfield: /* Sentence 40 : Julian Butterfield */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
36. 杏花

三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

*NN reduplication

37. 梅花

臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳

渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*Metaphors

39. 蘭草

生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

*Allusions

40. 四季花

凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

*每 V: V every time　　　　　　　　cf) 每 N: every N
}}

=='''Translation'''==

==='''Sentence 36 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Sentence 38 : Julian Butterfield'''===
----
Morning rain in Weicheng, spring wind in Zhangtai,<ref>The poem by Han Hong 韓翃 reads: 章臺柳！章臺柳！顏色青青今在否？縱使長條似舊垂，也應攀折他人手. Liu Zhangtai 柳章臺 and her relationship with Han Hong are the inspiration for many works, including poems, longer narratives, and dramas. See Lily Xiao Hong Lee & Sue Willes, eds., ''Biographical Dictionary of Chinese Women: Tang Through Ming, 618-1644,'' (Armonk, NY: M.E. Sharpe, 2014), 262-3.</ref> Many branches of hanging thread, many leaves of tender gold. Soldiers' wives tense with resentment, and drifters sway their passions.

*Discussion Questions:
# I find the tone of this poem really interesting, and tried my best to maintain a degree of ambivalence in the translation (especially in the final two clauses). That said, I'm really curious to know how others interpret tone, both here and elsewhere in our materials. Any comments??

==='''Sentence 39 : Julian Butterfield'''===
----
Born in deep valleys, their fragrance is cast far. Men of virtue love them. For this reason it is said, people of like mind smell [to one another] like orchids—like entering a room of irises and orchids.<ref>The reference is from 孔子家語 book 6, part 15.</ref>

*Discussion Questions:
# Is it that ''people'' of like mind smell to each other like orchids, or have I misconstrued this?

==='''Sentence 40 : Julian Butterfield'''===
----
In general, the blooming of flowers is once a year and not more. Just this flower alone, with the ends of spring, summer, fall, and winter, blooms each time. For this reason, it is called the four-season flower.<ref>As discussed, this name probably refers to the ''Hibiscus rosa-sinensis.''</ref>

*Discussion Questions:
# I dropped the second 發 here in my translation for the sake of elegance. Have I missed anything/corrupted the text at all by doing so?

==='''References'''===
----

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

2018 學語集 36 - 40

2018-07-16T11:08:00Z

Julian Butterfield: /* Sentence 40 : Julian Butterfield */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
36. 杏花

三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

*NN reduplication

37. 梅花

臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳

渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*Metaphors

39. 蘭草

生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

*Allusions

40. 四季花

凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

*每 V: V every time　　　　　　　　cf) 每 N: every N
}}

=='''Translation'''==

==='''Sentence 36 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Sentence 38 : Julian Butterfield'''===
----
Morning rain in Weicheng, spring wind in Zhangtai,<ref>The poem by Han Hong 韓翃 reads: 章臺柳！章臺柳！顏色青青今在否？縱使長條似舊垂，也應攀折他人手. Liu Zhangtai 柳章臺 and her relationship with Han Hong are the inspiration for many works, including poems, longer narratives, and dramas. See Lily Xiao Hong Lee & Sue Willes, eds., ''Biographical Dictionary of Chinese Women: Tang Through Ming, 618-1644,'' (Armonk, NY: M.E. Sharpe, 2014), 262-3.</ref> Many branches of hanging thread, many leaves of tender gold. Soldiers' wives tense with resentment, and drifters sway their passions.

*Discussion Questions:
# I find the tone of this poem really interesting, and tried my best to maintain a degree of ambivalence in the translation (especially in the final two clauses). That said, I'm really curious to know how others interpret tone, both here and elsewhere in our materials. Any comments??

==='''Sentence 39 : Julian Butterfield'''===
----
Born in deep valleys, their fragrance is cast far. Men of virtue love them. For this reason it is said, people of like mind smell [to one another] like orchids—like entering a room of irises and orchids.<ref>The reference is from 孔子家語 book 6, part 15.</ref>

*Discussion Questions:
# Is it that ''people'' of like mind smell to each other like orchids, or have I misconstrued this?

==='''Sentence 40 : Julian Butterfield'''===
----
In general, the blooming of flowers is once a year and not more. Just this flower alone, with the ends of spring, summer, fall, and winter, blooms each time. For this reason, it is called the four-season flower.<ref>As discussed, this name probably refers to the ''Hibiscus rosa-sinensis.''</ref>

*Discussion Questions:
# I dropped the second 發 here in my translation for the sake of elegance. Have I missed anything/corrupted the text at all by doing so?

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

2018 學語集 36 - 40

2018-07-16T10:55:46Z

Julian Butterfield: /* Sentence 39 : (Write your name) */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
36. 杏花

三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

*NN reduplication

37. 梅花

臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳

渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*Metaphors

39. 蘭草

生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

*Allusions

40. 四季花

凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

*每 V: V every time　　　　　　　　cf) 每 N: every N
}}

=='''Translation'''==

==='''Sentence 36 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Sentence 38 : Julian Butterfield'''===
----
Morning rain in Weicheng, spring wind in Zhangtai,<ref>The poem by Han Hong 韓翃 reads: 章臺柳！章臺柳！顏色青青今在否？縱使長條似舊垂，也應攀折他人手. Liu Zhangtai 柳章臺 and her relationship with Han Hong are the inspiration for many works, including poems, longer narratives, and dramas. See Lily Xiao Hong Lee & Sue Willes, eds., ''Biographical Dictionary of Chinese Women: Tang Through Ming, 618-1644,'' (Armonk, NY: M.E. Sharpe, 2014), 262-3.</ref> Many branches of hanging thread, many leaves of tender gold. Soldiers' wives tense with resentment, and drifters sway their passions.

*Discussion Questions:
# I find the tone of this poem really interesting, and tried my best to maintain a degree of ambivalence in the translation (especially in the final two clauses). That said, I'm really curious to know how others interpret tone, both here and elsewhere in our materials. Any comments??

==='''Sentence 39 : Julian Butterfield'''===
----
Born in deep valleys, their fragrance is cast far. Men of virtue love them. For this reason it is said, people of like mind smell [to one another] like orchids—like entering a room of irises and orchids.<ref>The reference is from 孔子家語 book 6, part 15.</ref>

*Discussion Questions:
# Is it that ''people'' of like mind smell to each other like orchids, or have I misconstrued this?

==='''Sentence 40 : (Write your name)'''===
----

*Discussion Questions:

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

2018 學語集 36 - 40

2018-07-16T10:41:51Z

Julian Butterfield: /* Sentence 38 : Julian Butterfield */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
36. 杏花

三月江南處處花發水村山郭風掣酒旗遊人行客多尋杏花村

*NN reduplication

37. 梅花

臘雪初消寒葩始綻閒庭黃昏暗香浮動

38. 柳

渭城朝雨章臺春風枝枝垂絲葉葉嫩金征婦結恨遊者蕩情

*Metaphors

39. 蘭草

生於幽谷淸香遠播君子愛之故曰人之同心其臭如蘭如入芝蘭之室

*Allusions

40. 四季花

凡百卉之發一歲不再發惟此花獨春之季月夏之季月秋之季月冬之季月每發故謂之四季花

*每 V: V every time　　　　　　　　cf) 每 N: every N
}}

=='''Translation'''==

==='''Sentence 36 : (Write your name)'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Sentence 38 : Julian Butterfield'''===
----
Morning rain in Weicheng, spring wind in Zhangtai,<ref>The poem by Han Hong 韓翃 reads: 章臺柳！章臺柳！顏色青青今在否？縱使長條似舊垂，也應攀折他人手. Liu Zhangtai 柳章臺 and her relationship with Han Hong are the inspiration for many works, including poems, longer narratives, and dramas. See Lily Xiao Hong Lee & Sue Willes, eds., ''Biographical Dictionary of Chinese Women: Tang Through Ming, 618-1644,'' (Armonk, NY: M.E. Sharpe, 2014), 262-3.</ref> Many branches of hanging thread, many leaves of tender gold. Soldiers' wives tense with resentment, and drifters sway their passions.

*Discussion Questions:
# I find the tone of this poem really interesting, and tried my best to maintain a degree of ambivalence in the translation (especially in the final two clauses). That said, I'm really curious to know how others interpret tone, both here and elsewhere in our materials. Any comments??

==='''Sentence 39 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 40 : (Write your name)'''===
----

*Discussion Questions:

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

(Translation) 處容郎

2018-07-16T10:11:57Z

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

{{Primary Source Document3
|Image = 처용랑.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
| =
...王以美女妻之欲留其意, 又賜級干職. 其妻甚羙, 疫神欽慕之變無, 夜至其家竊與之宿. 處容自外至其家見寢有二人, 乃唱歌作舞而退. 歌曰. 東京明期月良, 夜入伊逰行如可, 入良沙寢矣見昆, 脚烏伊四是良羅. 二肹隠吾下扵叱古, 二肹隠誰支下焉古. 本矣吾下是如馬扵隠, 奪叱良乙何如為理古. 時神現形跪扵前曰, “吾羡公之妻今犯之矣. 公不見怒, 感而美之. 誓今已後見畫公之形容, 不入其門矣.” 因此國人門帖處容之形, 以僻邪進慶....
}}

=='''Translation'''==

==='''Student Translation : (Julian Butterfield)'''===
----
. . . The king married him to a beautiful woman, with the intention of making him stay. He also bestowed [upon Ch'ŏyong] the office of Kŭpkan.<ref>I can't find too much information on this position in either Courant or the AKS database. Where else can I look for specifics?</ref> Ch'ŏyong's wife was extraordinarily beautiful, and the god of plague revered and admired her [so much that] he transformed into a person,<ref>Here I'm taking our edition to contain a typo, as we discussed in class, and am translating 變為人 instead of 變無.</ref> and coming to their house at night stole in and slept with her. Ch'ŏyong came home from being out and saw that there were two people lying [there]. Thereupon he sang a song, danced, and retreated. He sang,

''The Eastern Capital is bright with moonlight,'' 
''When night comes I go wandering,'' 
''Entering the bedchamber I see four legs.'' 
''Two of these belong to me—to whom do the other two?'' 
''[What was] originally mine—how have they been snatched away?'' 

At that moment, the god revealed himself, and kneeling before [Ch'ŏyong] said, "I envied Sir of his wife, and now I have violated her—[yet] Sir does not show anger. I am moved and impressed by this. I vow that hereafter, [wherever there is] a picture in Sir's likeness, I will not enter the gate" Thus, people of that country pasted likenesses of Ch'ŏyong on their doors, avoiding evil and advancing the joyous.

*Discussion Questions:
#I had some trouble recalling the relationships made between terms in the song by the Korean particles, so might be pretty far off the mark here. Any recommendations?

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

2018 童蒙先習 14 - 17

2018-07-15T15:07:45Z

Julian Butterfield: /* Passage 15 : (Julian Butterfield) */

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
14. 須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

:- 모름지기 남편은 자기 몸을 삼가서 아내를 잘 거느리고, 아내는 자기 몸을 공경하여 남편을 잘 받들어서 내외가 화순해야 부모님께서 편안하고 즐거워하실 것이다.

15. 昔者에 郤缺이 耨어늘 其妻饁之하되 敬하여 相待如賓하니 夫婦之道가 當如是也니라 子思曰君子之道造端乎夫婦라하시니라

:- 옛적에 郤缺이 밭에서 김을 매고 있을 때, 그 아내가 새참을 내왔는데 서로 공경하여 상대하기를 마치 손님 모시듯 하였으니, 부부간의 도리는 마땅히 이와 같아야 한다. 子思께서 말씀하시기를 “군자의 도리는 부부 사이에서 비롯된다.”고 하셨다.

'''::長幼有序::'''

16. 長幼는 天倫之序라 兄之所以爲兄과 弟之所以爲弟長幼之道所自出也라 蓋宗族鄕黨에 皆有長幼하니 不可紊也라

:- 어른과 아이는 하늘이 차례지어 준 관계이다. 형이 형 노릇하고 아우가 아우 노릇하는 것이 어른과 어린이의 도리가 비롯된 유래이다. 종족과 향당에는 모두 어른과 아이가 있으니, 이를 문란시켜서는 안 된다.

17. 徐行後長者를 謂之弟요 疾行先長者를 謂之不弟니 是故로 年長以倍則父事之하고 十年以長則兄事之하고 五年以長則肩隨之니 長慈幼하며 幼敬長然後에야 無侮少陵長之弊하여 而人道正矣리라

:- 천천히 걸어서 어른보다 뒤에 쳐져 가는 것을 공손한 태도라고 이르고, 빨리 걸어서 어른보다 앞서 걸어 가는 것을 공손하지 못한 태도라고 일컫는다. 그러므로 나이가 갑절 많으면 어버이 섬기는 도리로 섬기고, 나이가 열 살이 많으면 형을 섬기는 도리로 섬기고, 나이가 다섯 살이 많으면 어깨폭 만큼 뒤쳐져 따라가니, 어른은 어린 사람을 사랑하며 어린 사람은 어른을 공경한 뒤에야 젊은이를 업신여기거나 어른을 능멸하는 폐단이 없어져서 사람의 도리가 바로 설 것이다.
}}

=='''Translation'''==

==='''Passage 14 : Petra Sváková'''===
----
須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

It has to be that the husband respects himself and leads his wife, the wife respects herself and serves her husband, [if they] inside and outside follow harmoniously [each other, then their] parents would feel peaceful and enjoy that.

*Discussion Questions:

==='''Passage 15 : (Julian Butterfield)'''===
----
In the past, while Xi Que was weeding, his wife brought food to him. Offering respect and treating each other as guests: the way of husband and wife should be like this. Zi Si says: the man of virtue's way makes its beginning with husband and wife.

*Discussion Questions:
#端 in 造端 has the possible meanings of either a beginning or an end (in the specific sense of an extremity). Is a successful marriage so stably figured in Confucian literature as the ''basis'' of a 君子's approach to the world, or is it ever discussed as an ultimate achievement (or is there some degree of fluidity in the native reading of this phrase)?
#Could someone clarify for me the grammatical effect of adding 하여 after 敬? Thanks! 
+ (YO) 承 in "承其夫" is carrying/holding (Mathew's dictionary gives "receive, inherit"; Lin Yutang dictionary, "receive from above" or "continue") rather than serving (LYT has "serve" but in somewhat specific compounds).
+ (YO) 以 as in "以帥其婦" and "以承其夫" indicates the second actions (leading the wife and upholding the husband) are to be done by first fulfilling "respecting him/herself" 敬其身 as necessary condition (i.e., the sense of "by doing so").
+ How about "comfortable" for 安?

==='''Passage 16 : (Kathy Lin)'''===
----

Elder and younger is the order of the heavens. An older brother’s way of being an older brother, a younger brother’s way of being a younger brother is that from which the way of being older and younger comes. So within the clan and in the community, everyone is both an elder and a younger. This must not be confused.

*Discussion Questions:

==='''Passage 17: Jelena Gledić)'''===
----

Those who walk slowly and follow the elder are called polite [like a younger brother]. Those who walk quickly and pass the elder are called impolite [unlike a younger brother]. For this reason, those who are twice your age you should treat as your father, those who are ten years older you should treat as your older brother, [and] those who are five years older you should follow by a the width of a shoulder. The elder is [to be] kind to the younger, the younger is [to] respect the elder. Then and only then there will be no wrongdoing of oppressing the young or insulting the old, and the way will thus be right.

*Discussion Questions:
+ For 肩隨, I found the following (likely much later) reference: 感時留別從兄徐王延年從弟延陵詩：「小子謝麟閣，雁行忝肩隨。」 (唐, 李白) Would this maybe make "follow closely" a better translation?

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

(Translation) 處容郎

2018-07-15T15:05:31Z

Julian Butterfield: /* Student Translation : (Write your name) */

2018 童蒙先習 14 - 17

2018-07-15T15:04:12Z

Julian Butterfield: /* Passage 15 : (Julian Butterfield) */

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
14. 須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

:- 모름지기 남편은 자기 몸을 삼가서 아내를 잘 거느리고, 아내는 자기 몸을 공경하여 남편을 잘 받들어서 내외가 화순해야 부모님께서 편안하고 즐거워하실 것이다.

15. 昔者에 郤缺이 耨어늘 其妻饁之하되 敬하여 相待如賓하니 夫婦之道가 當如是也니라 子思曰君子之道造端乎夫婦라하시니라

:- 옛적에 郤缺이 밭에서 김을 매고 있을 때, 그 아내가 새참을 내왔는데 서로 공경하여 상대하기를 마치 손님 모시듯 하였으니, 부부간의 도리는 마땅히 이와 같아야 한다. 子思께서 말씀하시기를 “군자의 도리는 부부 사이에서 비롯된다.”고 하셨다.

'''::長幼有序::'''

16. 長幼는 天倫之序라 兄之所以爲兄과 弟之所以爲弟長幼之道所自出也라 蓋宗族鄕黨에 皆有長幼하니 不可紊也라

:- 어른과 아이는 하늘이 차례지어 준 관계이다. 형이 형 노릇하고 아우가 아우 노릇하는 것이 어른과 어린이의 도리가 비롯된 유래이다. 종족과 향당에는 모두 어른과 아이가 있으니, 이를 문란시켜서는 안 된다.

17. 徐行後長者를 謂之弟요 疾行先長者를 謂之不弟니 是故로 年長以倍則父事之하고 十年以長則兄事之하고 五年以長則肩隨之니 長慈幼하며 幼敬長然後에야 無侮少陵長之弊하여 而人道正矣리라

:- 천천히 걸어서 어른보다 뒤에 쳐져 가는 것을 공손한 태도라고 이르고, 빨리 걸어서 어른보다 앞서 걸어 가는 것을 공손하지 못한 태도라고 일컫는다. 그러므로 나이가 갑절 많으면 어버이 섬기는 도리로 섬기고, 나이가 열 살이 많으면 형을 섬기는 도리로 섬기고, 나이가 다섯 살이 많으면 어깨폭 만큼 뒤쳐져 따라가니, 어른은 어린 사람을 사랑하며 어린 사람은 어른을 공경한 뒤에야 젊은이를 업신여기거나 어른을 능멸하는 폐단이 없어져서 사람의 도리가 바로 설 것이다.
}}

=='''Translation'''==

==='''Passage 14 : Petra Sváková'''===
----
須是夫敬其身하여 以帥其婦하고 婦敬其身하여 以承其夫하여 內外和順이라야 父母其安樂之矣시리라

It has to be that the husband respects himself and leads his wife, the wife respects herself and serves her husband, [if they] inside and outside follow harmoniously [each other, then their] parents would feel peaceful and enjoy that.

*Discussion Questions:

==='''Passage 15 : (Julian Butterfield)'''===
----
In the past, while Xi Que was weeding, his wife brought food to him. Offering respect and treating each other as guests: the way of husband and wife should be like this. Zi Si says: the man of virtue's way makes its beginning with husband and wife.

*Discussion Questions:
#端 in 造端 has the possible meanings of either a beginning or an end (in the specific sense of an extremity). Is a successful marriage so stably figured in Confucian literature as the ''basis'' of a 君子's approach to the world, or is it ever discussed as an ultimate achievement (or is there some degree of fluidity in the native reading of this phrase)? 
+ (YO) 承 in "承其夫" is carrying/holding (Mathew's dictionary gives "receive, inherit"; Lin Yutang dictionary, "receive from above" or "continue") rather than serving (LYT has "serve" but in somewhat specific compounds).
+ (YO) 以 as in "以帥其婦" and "以承其夫" indicates the second actions (leading the wife and upholding the husband) are to be done by first fulfilling "respecting him/herself" 敬其身 as necessary condition (i.e., the sense of "by doing so").
+ How about "comfortable" for 安?

==='''Passage 16 : (Kathy Lin)'''===
----

Elder and younger is the order of the heavens. An older brother’s way of being an older brother, a younger brother’s way of being a younger brother is that from which the way of being older and younger comes. So within the clan and in the community, everyone is both an elder and a younger. This must not be confused.

*Discussion Questions:

==='''Passage 17: Jelena Gledić)'''===
----

Those who walk slowly and follow the elder are called polite [like a younger brother]. Those who walk quickly and pass the elder are called impolite [unlike a younger brother]. For this reason, those who are twice your age you should treat as your father, those who are ten years older you should treat as your older brother, [and] those who are five years older you should follow by a the width of a shoulder. The elder is [to be] kind to the younger, the younger is [to] respect the elder. Then and only then there will be no wrongdoing of oppressing the young or insulting the old, and the way will thus be right.

*Discussion Questions:
+ For 肩隨, I found the following (likely much later) reference: 感時留別從兄徐王延年從弟延陵詩：「小子謝麟閣，雁行忝肩隨。」 (唐, 李白) Would this maybe make "follow closely" a better translation?

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

(Translation) 洪夔燮

2018-07-10T11:23:26Z

Julian Butterfield: /* 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?

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

(Translation) 洪夔燮

2018-07-10T11:22:49Z

Julian Butterfield: /* 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?

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

(Translation) 洪夔燮

2018-07-10T11:22:01Z

Julian Butterfield: /* 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?

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

(Translation) 諧謔

2018-07-09T13:52:04Z

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

{{Primary Source Document3
|Image = 해학.JPG
|English = Witty stories
|Chinese = 諧謔(Witty stories)
|Korean = 해학
|Genre =
|Type =
|Author = ''Yi Su-gwang'' 李睟光 (''Chibong yusŏl'' 芝峯類說)
|Year =
|Key Concepts=
|Translator = [[2018 Hanmun Summer Workshop (Intermediate)#Participants | Participants of 2018 Hanmun Summer Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2018
}}

<gallery>
파일:해학2.JPG|* 諧謔 (해학, Witty stories)(2)
</gallery>

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

{{둥근 모서리2
| =
昔劉伯龍歷位九卿。貧窶尤甚。將營什一之方。有鬼在傍大笑。又貧人辨得隻瓮。夜宿瓮中。心計曰此瓮賣之。可辦二瓮。自二瓮化而爲四。其利無窮。遂喜而舞。不覺瓮破云。以此觀之。凡人貧富得失。皆有定分。不可以妄求者也。
-昔有一將官畏妻者。以爲天下之貞男。莫我若也。欲試諸人。乃植靑白兩旗於庭。令曰。貞男者赴靑旗。非貞男者赴白旗。於是軍中或左或右。有一卒獨中立不動。怪而問之。對曰。卒妻甞戒卒曰。男子眾會。則必談及女色。愼無往云。故不敢違耳。將官乃下庭。挽而上座曰。今日之事。爾爲將矣。

-有士人畜一妻一妾而摘白鬚者。妾拔白唯謹。而妻惡其欲媚於妾也。去其黑者。一朝白黑俱盡。儼一老婆。經歲不敢出焉。《芝峯類說.卷十六》

}}

=='''Translation'''==

==='''Student Translation : (Kyrie)'''===
----
In the past, Yu Paekyong <ref> Since the author of this text was Korean, I have used the Korean pronunciation for the names that appear. </ref> successively served as each of the nine ministers. <ref> These were the nine high government officials in the royal court who followed the Three Excellencies in rank. </ref> He was extremely poor. He was going to operate (a business) as a way to get one tenth. There was a ghost close by who laughed heartily. It is said that a poor man owned one jar. At night he slept inside the jar. In his mind he calculated and said: "If I sell it I can get two jars. Certainly the two jars can transform and become four jars. Its profits will be endless." Therefore he was happy and danced. Without realising what he did the jar broke. Considering this, in general people's poverty and wealth, and acquisitions and loses all have their fixed share and are things which cannot be recklessly pursued.

Once their was a general who feared his wife. He thought, "Of the faithful men in the world, no one is like me." He wanted to test it among other people. Therefore he set up two flags, blue and white, in the courtyard. He gave an order saying, "Those men who are faithful, go to the blue flag. Those men who are not faithful, go to the white flag." At this, among the soldiers some went left and some went right. There was one soldier who stood alone in the middle and did not move. The General thought it strange and asked him. The soldier replied and said: "My wife once warned me and said: 'If a crowd of men gather then the talk will necessarily reach the topic of women. Be careful that you don't go there.' For this reason I do not dare to disobey, and that's why." The General thereby went down to the courtyard. He pulled the soldier to the upper seat and said: "In regards to today's matter, you become the General."

Once there was a literati who kept one wife and one concubine and he had them pluck his white hair. The concubine carefully plucked only the white ones, but the wife hated that he wanted to charm the concubine. So she removed the hairs that were black. In one morning the black and white hairs were all gone. He looked like an old granny. For an entire year he was brave enough to go out of there.

*Discussion Questions:
+In class we translated 將營什一之方 as "He was about to run a business that would bring him a 1/10 margin," but when I look at the characters I cannot find anything referring to a business or to what the 1/10 refers. Is this all understood from the meaning of 營?

[Julian] Just an aside—I think it's "''not'' brave enough to go outside" here.

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

2018 推句 05 - 10

2018-07-09T13:46:43Z

Julian Butterfield: /* Poem 5 : (Kyrie) */

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

{{원문텍스트
| =
'''::: 推句 :::'''
5.

春水滿四澤이요

夏雲多奇峯이라.

秋月揚明輝요

冬嶺秀孤松이라.

7.

月爲宇宙燭이요

風作山河鼓라.

月爲無柄扇이요

星作絶纓珠라.

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.
}}

=='''Translation'''==

==='''Poem 5 : (Kyrie)'''===
----
Spring water, fills all <ref>The literal translation is "four ponds," but I understood this to refer to the four directions and, by extension, all ponds.</ref> ponds,

Summer clouds, many wondrous mountain peaks.

Autumn moon, raises bright splendor,

Winter mountain ridge, distinguishes the lonely pine.<ref> This is the first stanza of Tao Yuanming's poem ''Four Seasons''.</ref>
*Discussion Questions:
+I tried to maintain the sense of a poem by separating the topic of the line (ie/ summer clouds) from the description with commas. Is this too fragmented? Would it be preferable to the readers if I connected the two clauses? (ie/ Summer clouds are many wondrous mountain peaks) 
(YO) If we follow the parallelism, "being many" applies to the clouds rather than to the peaks, no? 
+This poem (the whole quatrain) is attributed to Tao Yuanming 陶淵明 (365-427), but many have suspected that it was by Gu Kaizhi 顧愷之 (ca. 345-406). According to the ''Yiwen leiju'' 藝文類聚 (a Tang-dynasty ''leishu'' 類書 compiled by Ouyang Xun 歐陽詢), theses lines were selected from Gu Kaizhi's "Shenqing shi" 神情時 [A song for spiritual emotion], although slightly different—the last line had "cold pine tree' instead of "lonely pine tree". ("晉顧凱之神情詩曰春水滿四澤夏雲多奇峰秋月揚明輝冬嶺秀寒松摘句," ''Yiwen leiju'', Vol. 3.) This quatrain, as a whole or parts of it, have been used and augmented by several later poets as homage to Tao Yuanming.

(Kyrie) I can't quite seem to detach "being many" from referring to both the clouds and the mountain peaks. To me the are many and each is a peak hence the clouds make many peaks. How could it be translated to specify that "being many" applies to the clouds but not the peaks?

[Julian] If you simply used "peaks" instead of "mountain peaks" here, I wonder if this would clear up the poem's connection between clouds and peaks without needing to replace the comma with "are?"

==='''Poem 7 : (Okyang Chae-Duporge)'''===

The moon becomes the candle of the universe,

The wind makes the mountains and rivers a drum.

The moon becomes a fan without handle,

The stars are made of the beads scattered from a severed tassel.

*Discussion Questions:
+ We have discussed how to handle the parallel of 為 - 作 alternation in 1-2 and 3-4. The difficulty is in the seemingly shifting use of 作 ('make, create'). I wonder if we can understand 作 to mean something like "to create a feel, image, or semblance of"? 
+ 絕纓珠 is literally "beads of severed string" or "beads of which the string is cut".

==='''Poem 9 : (Ewa)'''===
----
Spring is the head [the first] of four seasons

Human beings are the soul of the myriad of things.

Water, fire, wood, metal and earth

Humanness, righteousness, propriety, wisdom and trust.

*Discussion Questions:
+(YO) Translating 靈 as 'soul' is a good try—somehow it sounds better than 'spirit of myriad things' equated to human beings—but I must mention for a record that almost all scholars so far have translated it 'spirit' or 'numen' and it is almost as if they have avoided 'soul'.

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

2018 童蒙先習 09 - 13

2018-07-09T13:39:30Z

Julian Butterfield: /* Passage 12 : (Julian Butterfield) */

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
9. 苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

:- 만약 혹시라도 임금이면서 임금의 도리를 다하지 못하며 신하이면서 신하의 도리를 다하지 못하면 함께 천하 국가를 다스릴 수 없다. 비록 그렇지만 우리 임금은 훌륭한 정치를 베풀 수 없다고 말하는 이를 임금을 해치는 자라고 하니

10. 昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰臣事君以忠이라하시니라

:- 옛적에 商나라 임금 紂가 포학한 짓을 하자 比干이 간하다가 목숨을 잃었으니 충신의 절개가 여기서 극진했다. 공자께서는 신하는 임금을 忠으로 섬겨야 한다고 하셨다.

'''::夫婦有別::'''

11. 夫婦는 二姓之合이라 生民之始며 萬福之原이니 行媒議婚하며 納幣親迎者는 厚其別也라 是故로 娶妻하되 不娶同姓하며 爲宮室하되 辨內外하여 男子는 居外而不言內하고 婦人은 居內而不言外하나니

:- 남편과 아내는 두 성이 합한 관계이다. 백성들이 태어난 시초이며 모든 복의 근원이니 중매를 시행하여 혼인을 의논하며 폐백을 들이고 친히 맞이하는 것은 그 區別을 두터이하기 위한 것이다. 그러므로 아내를 맞아 들이되 같은 姓은 취하지 않으며, 집을 짓되 안과 밖을 구별하여 남자는 밖에 거처하여 안의 일에 대해 말하지 않고, 부인은 안에 거처하여 밖의 일에 대해서는 말하지 않는다.

12. 苟能莊以涖之하여 以體乾健之道하고 柔以正之하여 以承坤順之義면 則家道正矣어니와 反是而夫不能專制하여 御之不以其道하고

13. 婦乘其夫하여 事之不以其義하여 昧三從之道하고 有七去之惡이면 則家道索(삭)矣리라

:- 만일 <남편이> 씩씩함으로써 대하여 하늘의 굳건한 도리를 體行하고 <아내는> 부드러움으로써 바로잡아 땅이 하늘에 순종하는 도리를 받든다면 집안의 도리가 바로 서게 될 것이다. 만약 이와 반대로 남편이 아내를 마음대로 제어하지 못하여 올바른 도리로 다스리지 못하고, 아내가 남편의 약점을 틈 타 올바른 도리로 섬기지 않아서 三從의 도리를 알지 못하고 七去에 해당하는 악행이 있으면 집안의 법도가 무너질 것이다.
}}

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

2018 學語集 21 - 25

2018-07-09T13:17:13Z

Julian Butterfield: /* Student 2 : (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?

==='''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?

==='''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 學語集 21 - 25

2018-07-09T12:40:25Z

Julian Butterfield: /* 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?

==='''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 學語集 16 - 20

2018-07-08T12:17:14Z

Julian Butterfield:

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

{{원문텍스트
| =
'''::: 學語集 :::'''
16. 冬

秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

17. 四時

一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

*Time words: 歲, 年, 時

18. 人

萬物之中惟人最靈稟受五氣以爲性故皆善

*N 之中: among N

*最 A: the most A

*故: (for that) reason, therefore

19. 父母

父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

*兮: pause marker

*猶 N: (be) like　　　　　　　　　 cf) 猶 V: still/yet V

*欲 V: want to V

20. 子

人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

*惟-: only, solely (sentential particle)

*V 以 N: V with N

*-矣: have pp. (sentential particle indicating change of state)
}}

=='''Translation'''==

===''Sentence 16 : (Althea Volpe)''===
----
When autumn ends winter arrives and the wind of the north raises. White snow falls down. People then collect rushes and cover their houses, repair the door and go into the southern corner of the house.

*Discussion Questions:

===''Sentence 17 : (Althea Volpe)'''===
----
A year has four seasons: first, second and third months are spring; fourth, fifth and sixth months are summer; seventh, eighth and ninth months are autumn, while tenth, eleventh and twelfth months are winter.

*Discussion Questions:

==='''Sentence 18 : (Julian Butterfield)'''===
----
Among ten thousand things, only people are most endowed with spirit. They are imparted with and receive five vital forces, which become their nature. For this reason, all is good.

*Discussion Questions:
# I understood 靈 here as a spiritual endowment as a way of covering its sense of both efficacy and spirit or soul, and also to relate it more clearly to the following sentence. Does this seem like too much of a stretch?
# In this theory of human nature, where do the 五氣 come from?

==='''Sentence 19 : (Julian Butterfield)'''===
----
Father gave life to me, mother raised me. Father is like the sky, mother is like the earth. I wish to repay their virtue, limitless as the western sky.

*Discussion Questions:
# Is the speaker repaying the parents' 德, or repaying them ''with'' 德?
# Is the it the virtue or the wish to repay the virtue which is limitless?

==='''Sentence 20 : (Julian Butterfield)'''===
----
The duty of human children is only to be greatly filial, behaving properly to those that raised them. This is filial piety. The crows in the forest also know to reverse who feeds whom. Can one be a human being and not be like the birds?

*Discussion Questions:
# Which character is missing between 矣 and 彼? I can't find it in my notes.
# Is there a way of translating 反哺 into English that clearly communicates the reversal of feeding roles without bringing in more English words?

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

2018 學語集 16 - 20

2018-07-08T11:40:45Z

Julian Butterfield: /* Sentence 19 : (Julian Butterfield) */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
16. 冬

秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

17. 四時

一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

*Time words: 歲, 年, 時

18. 人

萬物之中惟人最靈稟受五氣以爲性故皆善

*N 之中: among N

*最 A: the most A

*故: (for that) reason, therefore

19. 父母

父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

*兮: pause marker

*猶 N: (be) like　　　　　　　　　 cf) 猶 V: still/yet V

*欲 V: want to V

20. 子

人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

*惟-: only, solely (sentential particle)

*V 以 N: V with N

*-矣: have pp. (sentential particle indicating change of state)
}}

=='''Translation'''==

===''Sentence 16 : (Althea Volpe)''===
----
When autumn ends winter arrives and the wind of the north raises. White snow falls down. People then collect rushes and cover their houses, repair the door and go into the southern corner of the house.

*Discussion Questions:

===''Sentence 17 : (Althea Volpe)'''===
----
A year has four seasons: first, second and third months are spring; fourth, fifth and sixth months are summer; seventh, eighth and ninth months are autumn, while tenth, eleventh and twelfth months are winter.

*Discussion Questions:

==='''Sentence 18 : (Julian Butterfield)'''===
----
Among ten thousand things, only people are most endowed with spirit. They are imparted with and receive five vital forces, which become their nature. For this reason, all is good.

*Discussion Questions:
# I understood 靈 here as a spiritual endowment as a way of covering its sense of both efficacy and spirit or soul, and also to relate it more clearly to the following sentence. Does this seem like too much of a stretch?
# In this theory of human nature, where do the 五氣 come from?

==='''Sentence 19 : (Julian Butterfield)'''===
----
Father gave life to me, mother raised me. Father is like the sky, mother is like the earth. I wish to repay their virtue, limitless as the western sky.

*Discussion Questions:
# Is the speaker repaying the parents' 德, or repaying them ''with'' 德?
# Is the it the virtue or the wish to repay the virtue which is limitless?

==='''Sentence 20 : (Write your name)'''===
----

*Discussion Questions:

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

2018 學語集 16 - 20

2018-07-08T11:30:37Z

Julian Butterfield: /* Sentence 18 : (Julian Butterfield) */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
16. 冬

秋盡冬來北風起白雪下民乃取茅乘屋堇戶入奧

17. 四時

一歲有四時正月二月三月爲春四月五月六月爲夏七月八月九月爲秋十月十一月十二月爲冬

*Time words: 歲, 年, 時

18. 人

萬物之中惟人最靈稟受五氣以爲性故皆善

*N 之中: among N

*最 A: the most A

*故: (for that) reason, therefore

19. 父母

父兮生我母兮育我父猶天也母猶地也欲報之德昊天罔極

*兮: pause marker

*猶 N: (be) like　　　　　　　　　 cf) 猶 V: still/yet V

*欲 V: want to V

20. 子

人子之職惟孝爲大養之以禮斯爲孝矣彼林烏亦知反哺可以人而不如鳥乎

*惟-: only, solely (sentential particle)

*V 以 N: V with N

*-矣: have pp. (sentential particle indicating change of state)
}}

=='''Translation'''==

===''Sentence 16 : (Althea Volpe)''===
----
When autumn ends winter arrives and the wind of the north raises. White snow falls down. People then collect rushes and cover their houses, repair the door and go into the southern corner of the house.

*Discussion Questions:

===''Sentence 17 : (Althea Volpe)'''===
----
A year has four seasons: first, second and third months are spring; fourth, fifth and sixth months are summer; seventh, eighth and ninth months are autumn, while tenth, eleventh and twelfth months are winter.

*Discussion Questions:

==='''Sentence 18 : (Julian Butterfield)'''===
----
Among ten thousand things, only people are most endowed with spirit. They are imparted with and receive five vital forces, which become their nature. For this reason, all is good.

*Discussion Questions:
# I understood 靈 here as a spiritual endowment as a way of covering its sense of both efficacy and spirit or soul, and also to relate it more clearly to the following sentence. Does this seem like too much of a stretch?
# In this theory of human nature, where do the 五氣 come from?

==='''Sentence 19 : (Write your name)'''===
----

*Discussion Questions:

==='''Sentence 20 : (Write your name)'''===
----

*Discussion Questions:

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

2018 童蒙先習 01 - 04

2018-07-06T00:07:31Z

Julian Butterfield:

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

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

2018 學語集 11 - 15

2018-07-05T12:04:34Z

Julian Butterfield: /* Student 2 : (Write your name) */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
11. 雷

陰陽相搏而成雷聲動以爲天皇之威

*相 V: V each other

*以為 N/C: regard as N / think that C

12. 霜

秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

*N1 N2 之間: between N1 and N2

*乃 C: so/then/namely C

*使 N V: make N V

13. 春

春之爲時也日暖風和草木化生百花爭發農夫耕田

*N 之 VP: for N to VP > the way that N VP

14. 夏

夏之爲時也日永風薰草木長茂農人耘秄

*N 也: pause marker

15. 秋

夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

*NN (Noun Compound)

*VV (Verb Compound)
}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : (Julian Butterfield)'''===
----
''Yin'' and ''yang'' grapple and result in a thunderous sound; people take its movements to be the Heavenly Sovereign's majesty.<ref>This probably refers to the first of the "Three Sovereigns and Five Emperors" (三皇五帝) laid out in the Shi ji 史記 and Yiwen leiju 藝文類聚.</ref>

*Discussion Questions:
# Is it typical for Chinese authors to describe thunder (and especially its sound) in terms of movement (動)? Does this word have a more appropriate English gloss in this context (one that might work more elegantly with 威, for example)?

==='''Student 2 : (Julian Butterfield)'''===
----
Between autumn and winter, the ''qi'' of heaven rises up while the earth's ''qi'' draws downward: frost then drops desolation upon the myriad things, causing vegetation to wither and droop.

*Discussion Questions:
# Does 秋冬之間 indicate the time ''between'' the seasons, or the space of the two seasons as a whole?
# What are some possible disadvantages of not translating ''qi''/''ki''? Is there a preferable English option?

==='''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 : (Kathy Lin)'''===
----
Spring

The season of spring: the days are warm and the winds mild. The grasses and trees are changed into life. A hundred flowers vie, blooming. A farmer plows the field.

*Discussion Questions:
+ There being no singular or plural differentiation in hanmun makes a difference in the effect of the last line with 农夫. I chose to zoom in close on one farmer in the singular versus generic farmers in the plural - inspiration in part from William Carlos Williams - but this would be been left ambiguous in the Chinese - perhaps fruitfully, or perhaps fuzzily, without a deliberate microcosmic look on the level of the person singular. What would you have chosen here / why?

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

*Discussion Questions:

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

2018 學語集 11 - 15

2018-07-05T12:04:18Z

Julian Butterfield: /* Student 2 : (Write your name) */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
11. 雷

陰陽相搏而成雷聲動以爲天皇之威

*相 V: V each other

*以為 N/C: regard as N / think that C

12. 霜

秋冬之間天氣上昇地氣下降霜乃降肅殺萬物使草木黃落.

*N1 N2 之間: between N1 and N2

*乃 C: so/then/namely C

*使 N V: make N V

13. 春

春之爲時也日暖風和草木化生百花爭發農夫耕田

*N 之 VP: for N to VP > the way that N VP

14. 夏

夏之爲時也日永風薰草木長茂農人耘秄

*N 也: pause marker

15. 秋

夏盡秋來凉風至霜露降草木黃落百穀用成農人收穫

*NN (Noun Compound)

*VV (Verb Compound)
}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : (Julian Butterfield)'''===
----
''Yin'' and ''yang'' grapple and result in a thunderous sound; people take its movements to be the Heavenly Sovereign's majesty.<ref>This probably refers to the first of the "Three Sovereigns and Five Emperors" (三皇五帝) laid out in the Shi ji 史記 and Yiwen leiju 藝文類聚.</ref>

*Discussion Questions:
# Is it typical for Chinese authors to describe thunder (and especially its sound) in terms of movement (動)? Does this word have a more appropriate English gloss in this context (one that might work more elegantly with 威, for example)?

==='''Student 2 : (Write your name)'''===
----
Between autumn and winter, the ''qi'' of heaven rises up while the earth's ''qi'' draws downward: frost then drops desolation upon the myriad things, causing vegetation to wither and droop.

*Discussion Questions:
# Does 秋冬之間 indicate the time ''between'' the seasons, or the space of the two seasons as a whole?
# What are some possible disadvantages of not translating ''qi''/''ki''? Is there a preferable English option?

==='''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)'''===
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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 : (Kathy Lin)'''===
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Spring

The season of spring: the days are warm and the winds mild. The grasses and trees are changed into life. A hundred flowers vie, blooming. A farmer plows the field.

*Discussion Questions:
+ There being no singular or plural differentiation in hanmun makes a difference in the effect of the last line with 农夫. I chose to zoom in close on one farmer in the singular versus generic farmers in the plural - inspiration in part from William Carlos Williams - but this would be been left ambiguous in the Chinese - perhaps fruitfully, or perhaps fuzzily, without a deliberate microcosmic look on the level of the person singular. What would you have chosen here / why?

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

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

2018-07-03T11:33:45Z

Julian Butterfield: /* Passage 1 : (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'''===
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''tongmong'' we are starting today.

*Discussion Questions:

==='''Passage 1 : Julian Butterfield'''===
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*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 Relations.<ref>The most prominent classical sources of these Five Relations or ethical principles (五倫 ''wǔlún'', ''o'lyun'' ) are the ''Zhongyong'' 中庸 and the ''Mengzi'' 孟子.</ref>

==='''Notes'''===
<references/>

==='''Passage 2 : Nan Kathy Lin'''===
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*Tongmong sonsup #2

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

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

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