장서각위키 - 사용자 기여 [ko]

동몽선습 35 - 38

2017-07-20T16:00:40Z

Miso:

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

{{원문텍스트
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35. 孔子以天縱之聖으로 轍環天下하사 道不得行于世하여 刪詩書하시며 定禮樂하시며 贊周易하시며 修春秋하사 繼往聖, 開來學하시고 而傳其道者는 顔子曾子라 事在論語하니라 曾子之門人이 述大學하니라

36. 列國則曰魯와 曰衛와 曰晉과 曰鄭과 曰趙와 曰蔡와 曰燕과 曰吳와 曰齊와 曰宋과 曰陳과 曰楚와 曰秦이니 干戈日尋하여 戰爭不息하여 遂爲戰國하니 秦楚燕齊韓魏趙是爲七雄이라

37. 孔子之孫子思生斯時하사 作中庸하시고 其門人之弟孟軻陳王道於齊梁하사 道又不行하여 作孟子七篇하시되 而異端縱橫功利之說이 盛行이라 吾道不傳하니라

38. 及秦始皇하여 呑二周滅六國하며 廢封建爲郡縣하며 焚詩書, 坑儒生하니 二世而亡하니라

}}

=='''Translation'''==

==='''Student 9 : HeeJin Lee'''===

35. 孔子以天縱之聖으로 轍環'''天'''下하사 道不得行于世하여 刪詩書하시며 定禮'''樂'''하시며 贊周易하시며 修春秋하사 '''繼'''往聖, '''開'''來學하시고 而傳其道者는 顔子曾子라 事在論語하니라 曾子之門人이 述大學하니라

35. Confucius [,] a sage released [from/by] Heaven [,] went around under '''Heaven''' by means of a carriage [because] the way [was] not obtained [and] implemented in [that] age [,] cut down [the Book of] Poetry [and] [the Book of] Documents [and] decided [the Book of] Rites [and] '''[the Book of] Music''' [and] compiled the Changes of Zhou [and] edited [the Annals of] Spring and Autumn [period and so] '''connected to''' the sages of yore, '''opened to''' the upcoming learners and the ones who transmitted his way are Anzi and Zengzi[.] These events are [in] the Analects [and] the disciples of Zengzi professed the Great Learning.

----

==='''Student 10 : Jelena Gledić'''===

36. 列國則曰魯와 曰衛와 曰晉과 曰鄭과 曰趙와 曰蔡와 曰燕과 曰吳와 曰齊와 曰宋과 曰陳과 曰楚와 曰秦이니 干戈日尋하여 戰爭不息하여 遂爲戰國하니 秦楚燕齊韓魏趙是爲七雄이라

The various countries were known by the name of Lu, the name of Wei, the name of Jin, the name of Zheng, the name of Zhao, the name of Cai, the name of Yan, the name of Wu, the name of Qi, the name of Song, the name of Chen, the name of Chu, and the name of Qin. Arms were taken up daily, wars did not end. Therefore [this period] became [known as] warring states. Qin, Chu, Yan, Qi, Han, Wei, and Zhao became the seven hegemons.

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

37. 孔子之孫子思生斯時하사 作中庸하시고 其門人之弟孟軻陳王道於齊梁하사 道又不行하여 作孟子七篇하시되 而異端縱橫功利之說이 盛行이라 吾道不傳하니라

Confucius’ grandson Zisi lived at this time and wrote the Doctrine of the Mean(Zhong Yong). A disciple of one of his followers was Meng Ke(Mencius), who presented the kingly way(ruling by benevolence) in Qi and Liang. The way did not work again. He wrote the seven works of Mencius, such as a school of diplomacy and the theory of utilitarianism, flourished. Our way was not transmitted.

----

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

38. 及秦始皇하여 呑二周滅六國하며 廢封建爲郡縣하며 焚'''詩書''', 坑儒'''生'''하니 二世而亡하니라

Reaching to the reign of the First Emperor of Qin, he gobbled up the two Zhou dynasties (Western Zhou and Eastern Zhou) and annihilated six countries. He abolished the feudal system and established the county-prefecture system. He burned books on the '''Chinese classics''' and buried Confucian scholars '''alive''', and after the two generations, the Qin collapsed.

----

(2017Translation) 孟母三遷

2017-07-19T18:23:35Z

Miso:

{{Primary Source Document3
|Image = 맹모삼천.jpg
|English = Mencius’ mother moves three times
|Chinese = 孟母三遷(Meng mu sanqian)
|Korean = 맹모삼천
|Genre =
|Type =
|Author = 劉向 (''Lienü zhuan'' 列女傳)
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

{{둥근 모서리2
| =
鄒孟軻母，號孟母。其舍近墓。孟子之少時，嬉遊爲墓間之事。孟母曰：「此非吾所以居處子。」乃去，舍市旁。其嬉遊爲賈人炫賣之事。孟母又曰：「此非吾所以處吾子也。」復徙居學宮之旁。其嬉遊乃設俎豆，揖讓進退。孟母曰：「可以處居子矣。」遂居。及孟子長，學六藝，卒成大儒之名。君子謂孟母善以漸化。《列女傳. 母儀》
}}

=='''Translation'''==

==='''Student 1 : Sanghoon Na'''===
----

The mother of Meng ke(Mencius) of Zou was called Mother Meng. Her house was near tombs. When Mencius was little, he enjoyed playing and doing the [funeral] work among the tombs. Mother Meng said, "This is not the place where I dwell and house my son," and immediately went to [reside in] a house next to the market. Mencius enjoyed playing as a merchant by displaying things to sell. Mother Meng [once] again said, "This is not the place where I house my son,” and again moved to dwell next to a school. He, then, enjoyed arranging the sacrificial vessels and bowing, yielding, advancing, and retiring. Mother Meng said, “[This is] Suitable for dwelling and housing my son,” and accordingly settled down there. When Mencius grew up, he learned the six classical arts<ref>[http://humanum.arts.cuhk.edu.hk/Lexis/Lindict/] 六藝: the classical six arts (禮，樂，射，御，書，數 propriety, music, archery, riding, writing, arithmetic).</ref> and in the end achieved fame as a great scholar. The gentleman said, "Mother Meng was good at gradual edification."

==='''Student 2 : Younès M'Ghari'''===
----
The mother of Mengke1 of Zou2 was called 'Meng's mother'. Her house was near tombs. When Menzi3 was little, he liked to play out and act up the [funeral] matters among the tombs. Meng’s mother said: “This is not the place to make my son live at.” Therefore they left and dwelled next to a market. He liked to play out and act up the merchant advertizing. Meng’s mother said: “This is not the place to make my son live at.” They moved again to dwell next to a school. He then liked to play out, act up displaying the ritual vessels, bowing, yielding, advancing and retreating. Meng’s mother said: “Now I can make my son live [here].” Thus they lived there. Once Mengzi had grown older and learnt the Six Arts4, he finally became a great ritual scholar. The men of virtue say that Meng's mother was good at transformation by the [environment] changing.

1: Mengke (Chinese: 孟軻), the name of the Chinese philosopher Mencius (孟子, Mengzi)

2: Zou (鄒), a vassal state during the Zhou Dynasty (1046-256 BCE) in the southeast of contemporary Shandong Province

3: Mengzi (孟子), that is Mencius

4: The Six Arts (六藝) come from the ancient Chinese culture and were later integrated in the confucian vision of a perfect gentleman: the rites (禮), music (樂), archery (射), charioteering (御), calligraphy (書) and mathematics (數)

==='''Student 3 : Petra Sváková'''===
----
Mother of Mencius (Ch. Mengke) of the state of Zhou was called Meng's mother. Her house was near graves. When Mencius was little, he enjoyed playing [around] and doing [funeral] matters among the graves. Meng's mother said: "This is not the place [where I want to] make my son live at." Therefore they left and [went to] live next to a market. He enjoyed playing around and doing matters of the merchants [when] they were advertising their products. Meng's mother said again: "This is not the place [where I want to] make my son live at." Again, they moved to live next to a school. He enjoyed playing around [with] the ritual utensils, bowing, yielding, advancing and retiring. Meng's mother said: "Now, I can make my son live here." and accordingly [they] stayed [there]. When Mencius grew up, he learned the Six Arts1 and finally completed the name of the great scholar. The virtuous men said [that] Meng's mother was good at the gradual transformation.

1 The Six Arts (六藝) formed basis of education and it consisted of the arts of the Rites (體), the Music (樂), the Archery (射), the Charioteering (御), the Calligraphy (書) and the Mathematics (數).

==='''Student 4 : (Write your name)'''===
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In the state of Zou,1 Meng Ke's2 mother was called Meng's Mother. Her home was close to a graveyard. In Mengzi's youth, [he] happily played [by] acting [out] graveyards' undertakings.

Meng's Mother said, "This is not the place I live in to raise a son."

[They] then went to live near a market. [Mengzi] happily played [by] acting [out] markets' dealings.

Meng's Mother again said, "This is not the place I live in to raise my son."

Again [they] moved to live in the vicinity of a school. [Mengzi] happily played then at laying out ritual chopping blocks and ritual stemmed vessels, and bowing with hands clasped, raising hands with a tranquil heart, and advancing and retreating.

Meng's Mother said, "[Here I] can raise and live [with] a son."

[They] continued to live [there, and] when Mengzi grew up, [he] learned the Six Arts,3 [and] in the end [became] a great ritual scholar of reknown.

Gentlemen called [this] Meng's Mother using goodness to gradually transform.

1In present-day Shandong.

2 Given name of the philosopher Mengzi, also known as Mencius (4th century BCE).

3The Six Arts are derived from the skills that nobles of the ancient Zhou dynasty learned: ritual, music, archery, charioteering, writing, and arithmetic, but after the Han dynasty (206–220 CE), became mastering a set of texts that became canonical that includes the Book of Changes (易經), the Book of Poetry (詩經), Book of Documents (書經, also called 尚書), Book of Music [or Odes] (樂), the Spring and Autumn Annals (春秋), and various works on ritual (禮). From Stephen W. Durrant, The Cloudy Mirror: Tension and Conflict in the Writings of Sima Qian (New York: SUNY Press, 1995), 47-48.

==='''Student 5 : (Jae Yong Chang)'''===
----
Mother Meng ke from Zou state was called Mencius’s mother. Her house was near a cemetery. When Mencius was young, he liked to play out for the matters of grave. The mother Meng said, "This was not my place to live and raise my son."

So, she left [there] and moved near a market. He liked to play out for the matter of merchants’ advertisement. The mother Meng again said, "This was not my place to live and raise my son."

Again, she moved near a school. He liked to play out for the matter of arranging plates and bowls, moving forward and backward. The mother Meng said, “This was a place to live.”

Therefore, she settled there. When Mencius grew up, he learned the six arts and in the end, he became a well-known Confucian scholar. The gentleman said, "The mother Meng was good at gradual transformation."

==='''Student 6 : (Goeun Lee)'''===

鄒孟軻母，號孟母。

Mengke's mother, [a woman from] Zou state, was called Meng's mother.

其舍近墓。孟子之少時，嬉遊爲墓間之事。孟母曰：「此非吾所以居處子。」

Her house was near a cemetery. When Mencius was young, he would play a roll imitating the matters between tombs. Meng's mother said, "This is not my place to live and raise my son."

乃去，舍市旁。其嬉遊爲賈人炫賣之事。孟母又曰：「此非吾所以處吾子也。」

Thus they moved to a house near a market. Mencius would play a roll imitating merchants promoting their sales. Meng's mother again said, "This is not my place to raise my son."

復徙居學宮之旁。其嬉遊乃設俎豆，揖讓進退。孟母曰：「可以處居子矣。」遂居。

Again, they moved to a house near a school. Then Mencius played with ritual utensils, [imitating ritualistic gestures such as] bowing, conceding, moving forward and backward. Meng's mother said, "[Now I] can live and raise my son here."

及孟子長，學六藝 1)，卒成大儒之名。君子謂孟母善以漸化。

As Mencius grew up, he learned the six arts and finally gained fame as a great scholar. Noblemen say that Meng's mother steadily transformed [her son] with good.

《列女傳. 母儀》 <<'''''Lienü zhuan'''''>>

1) The classical six arts (禮，樂，射，御，書，數 propriety, music, archery, riding, writing, arithmetic).

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==='''Student 7 : (Write your name)'''===
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==='''Student 8 : Bryan Sauvadet'''===
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鄒孟軻母，號孟母。

The Mother of Meng Ke (Mencius) came from the state of Zhou. She was designated by ‘the mother of Meng”.

其舍近墓。

Their house was situated near a tomb.

孟子之少時，嬉遊爲墓間之事。

When Mencius was young, he liked play out matters of funerals.

孟母曰：「此非吾所以居處子。」

The mother of Meng said: this is not a place where I make my son live.

乃去，舍市旁。

So they left to live next to the market.

其嬉遊爲賈人炫賣之事。

He liked to play out imitating merchant and advertiser.

孟母又曰：「此非吾所以處吾子也。」

The mother of Meng said: this is not the way like I make my son live.

復徙居學宮之旁。

So they moved to live next to a school building.

其嬉遊乃設俎豆，揖讓進退。

He likes to play out matters of rituals, acting make offerings.

孟母曰：「可以處居子矣。」

The mother of Meng said: I can make my son live here.

遂居。

According to me, they lived there.

及孟子長，學六藝<ref>六藝 : The Six Arts formed the basis of education in ancient Sinized cultures: Rites (禮) Music (樂) Archery (射) Charioteering (御) Calligraphy (書) Mathematics (數) Men who excelled in these six arts were thought to have reached the state of perfection, a perfect gentleman.</ref>，卒成大儒之名。

Meng grow up and he studied the six arts. And finally, he became an important name of the Ritualism school.

君子謂孟母善以漸化。

The gentlemen said that mother of Meng was gradually [immersing] her son in the proper ways.

==='''Student 9 : (Write your name)'''===
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==='''Student 10 : Jelena Gledić'''===
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The mother of Meng Ke<ref>孟軻, birth name of the famous Chinese Confucian philosopher Mencius.</ref> from [the state of] Zou, also called Meng’s mother<ref>孟母, Meng Mu, literally meaning “the mother of Meng”.</ref>, was residing near a gravesite. When Mencius was small, he liked to play out activities that are performed among the graves. Meng’s mother said: “This is not a place I make a son live.” So, they left and settled next to a market. He [then] liked to play out the boasting and peddling activities of merchants. Meng’s mother again said: “This is not a place for my son.” They again moved to live next to a school. He then liked to play arranging ritual artifacts and bowing when moving forward or backing away<ref>Behavior characteristic for educated people. </ref>. Meng’s mother said: “[This is] a place a son can live.” And so, they stayed. When Mencius grew up, he learned the six arts<ref>六藝, skills that were the basis of education in ancient China: rites, music, archery, chariot riding, calligraphy and mathematics.</ref> and eventually became a great name of Confucianism<ref>儒, sometimes translated as Ruism.</ref>. Gentlemen say that Meng’s mother was good at gradual transformation<ref>漸化, this concept embodies the Confucian idea that development consists of gradual progress and that it is significant that each step in development (in this case, of a person) is in line with the desired goal.</ref>.

==='''Student 11 : (Write your name)'''===
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The Mother of Meng Ke (Mencius) of Zou was known as Meng Hao. Their house was nearby grave. When Meng was littile, he enjoyed roaming and playing around ritual things of grave. Mother Meng said: “this is not where I raise my son live”. They left and reside close by market. He enjoyed playing and roaming around market and act like as merchant. Mother Meng again said: “this is not where I raise my son live”. Again they shifted to live close by school. He enjoyed playing with ritual zu and dou utensils and also did progress in ritual act. Mother Meng said “Now I can raise my son here”. Finally, they lived there. He grew up and learned six arts . In the end he became a great ritual scholar. The gentlemen said that mother Meng was good at gradual transformation.

==='''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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동몽선습 24 - 29

2017-07-19T18:19:48Z

Miso:

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

{{원문텍스트
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朋友有信

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

25. 是以로 孝子之事親也는 鷄初鳴이어든 咸盥漱하고 適父母之所하여 下氣怡聲하여 問衣燠寒하며 問何食飮하며 冬溫而夏凊하며 昏定而晨省하며 出必告하며 反必面하며 不遠遊하며 遊必有方하며 不敢有其身 하며 不敢私其財니라

26. 父母愛之어시든 喜而不忘하며 惡之어시든 懼而無怨하며 有過 어시든 諫而不逆하고 三諫而不聽이어시든 則號泣而隨之하며 怒而撻之流血이라도 不敢疾怨하며 居則致其敬하고 養則致其樂하고 病則致其憂하고 喪則致其哀하고 祭則致其嚴이니라.

27. 若夫人子之不孝也는 不愛其親이요 而愛他人하며 不敬其親이요 而敬他人하며 惰其四肢하여 不顧父母之養하며 博奕好飮酒하여 不顧父母之養하며 好貨財하며 私妻子하여 不顧父母之養하며 從耳目之好 하여 以爲父母戮하며 好勇鬪狠하여 以危父母니라

28. 噫라 欲觀其人의 行之善不善인대 必先觀其人之孝不孝니 可不愼哉며 可不懼哉아 苟能孝於其親이면 則推之於君臣也와 夫婦也와 長幼也와 朋友也에 何往而不可哉리오 然則孝之於人에 大矣로되 而亦非高遠難行之事也라

29. 然이나 自非生知者면 必資學問而知之니 學問之道는 無他라 將欲通古今하며 達事理하여 存之於心하며 體之於身이니 可不勉其學問之力哉아 玆用摭其歷代要義하여 書之于左하노라

}}

=='''Translation'''==

===Student 11 : (Write your name)===
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此五品者는 天敍之典而人理之所固有者라 人之行이 不外乎五者而唯孝爲百行之源이라

These five orders are meant by heaven and something that human principle truly has.

===Student 12 : (Write your name)===
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25. 是以로 孝子之事親也는 鷄初鳴이어든 咸盥漱하고 適'''父母之所'''하여 下氣怡聲하여 問衣燠寒하며 問何食飮하며 冬溫而夏凊하며 昏定而'''晨''' 省하며 出必告하며 反必面하며 不遠遊하며 遊必有方하며 不敢有其身 하며 不敢私其財니라
For this reason, when filial sons serve their parents, they all wash their face and brush their teeth at a rooster’s first crow, and go to '''see their parents'''. The sons lower their ''qi'' and soften their voice; ask whether their clothes are warm or cold; ask what they want to eat and drink. In the winter, they warm their parents up; in the summer, cool them down. They make up a bed in the evening, and check their bed '''in the late night'''. When the filial sons go out, they certainly let their parents know; when they come back, they certainly see their parents. They do not go far to play and even though they play they surely have a certain diction. Do not dare to regard your body as yours. Do not dare to think of '''(your parents’)''' property as yours.

===Student 13 : Ra YeonJae===
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26. 父母愛之어시든 喜而不忘하며 惡之어시든 '''懼'''而無怨하며 有過 어시든 諫而不逆하고 三諫而不聽이어시든 則號泣而隨之하며 怒而撻之流血이라도 不敢疾怨하며 居則致其敬하고 養則致其樂하고 病則致其憂하고 喪則致其哀하고 祭則致其嚴이니라.

If father and mother love him(you)/something, be happy and do not forget. If they hate him/something, '''be worried''' and have no resentment. If they have mistakes, do admonish but do not go against. If '''admonish''' them three times but they do not listen, then cry loudly '''but''' follow them. If they are in a rage and club him(you) making flowing blood, do not bear '''hate and resent'''. '''Stay''' with them, then '''reach to the respect''', take care of them, then complete their happiness, '''they''' are ill, maximize worrying, at their funeral maximize the sorrow, at their memorial services maximize the solemnity.

===Student 1 : Sanghoon Na===
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27. 若夫人子之不孝也는 不愛其親이요 而愛他人하며 不敬其親이요 而敬他人하며 惰其四肢하여 不顧父母之養하며 博奕好飮酒하여 不顧父母之養하며 好貨財하며 私妻子하여 不顧父母之養하며 從耳目之好 하여 以爲父母戮하며 好勇鬪狠하여 以危父母니라

Speaking of a son of man's unfiliality, he does not love his parents but loves other people. He does not respect his parents but respects others. He is lazy with his four limbs and does not care for supporting his parents. He plays chess and paduk (go) and likes drinking wine but does not care for supporting his parents. He likes goods and money and thinks only of his wife and children, but does not care for supporting his parents.<ref>[http://ctext.org/mengzi/li-lou-ii] 《孟子·離婁下》: 好貨財，私妻子，不顧父母之養，三不孝也。 The third is being fond of goods and money, and selfishly attached to his wife and children, without attending to the nourishment of his parents.</ref>
He follows the lust of his ears and eyes, with which he brings shame on his parents. He likes fierce fights and [an act of] cruelty, with which he endangers his parents.

===Student 2 : Younès M'Ghari===
----
28. 噫라 欲觀其人의 行之善不善인대 必先觀其人之孝不孝니 可不愼哉며 可不懼哉아 苟能孝於其親이면 則推之於君臣也와 夫婦也와 長幼也와 朋友也에 何往而不可哉리오 然則孝之於人에 大矣로되 而亦非高遠難行之事也라

Alas! If you want to observe the person performing goodness or badness, you need to first observe whether the person is filial or not filial. Can '''you''' not be careful? Can '''you''' not be afraid? If one is really able to be filial to his parents, then he will extend this to the ruler and subject, to the man and wife, to the older and younger, to the friends''', wherever''' you go '''would''' it not be good? In that case, filial piety is important to people, and also it is not a matter of being high, far or difficult '''[to reach]''' thing to do.

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

동몽선습 11 - 14

2017-07-16T17:31:05Z

Miso:

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

{{원문텍스트
| =
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

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 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

13. 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

14. 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

}}

=='''Translation'''==

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

Husband and wife are combine two family names and the beginning of the birth of the people, and the source of all blessings. It is for the purpose of establishing the distinction that the mediation is conducted and the marriage is discussed. Therefore, even though they marry and bring the wife, but do not choose anyone of the same family name. The house is built, but the house distinguished in to inner side and outside, and the man resides outside and does not speak about the inner work, and the wife does not talk about the outside work.

===Student 12 : (Write your name)===
----
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 婦乘其夫하여 事之不以其義하여 昧三從之道하고 有七去之'''惡'''이면 則家道索矣리라

If a husband is manly (enough) to face it and internalizes the way of the Heaven’s solidity (through that), if his wife rectifies it with softness and succeeds to the righteousness of the Earth’s obedience (to the Heaven), then the way of household will be rectified. On the other hand, if a husband cannot solely control (his wife) enough and handle (her) with the way, if his wife rides on her husband and does not serve him with the righteousness, and if the wife ignores the three subordinations of a woman (''samjongjido'') and has the seven '''sinful causes''' of divorce (''ch’ilgŏjiak''), then the way of household will be tangled up.

===Student 13 : Ra YeonJae===
----

13. 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 is imperative that husband should respect '''himself''' '''and''' is to lead his wife, wife should respect '''herself''' and '''is to follow''' her husband. If inside and outside '''follow harmonious''', then parents would '''find peaceful and enjoyable to it'''.

===Student 1 : Sanghoon Na===
----
14. 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

In days of old, when Xi Que<ref> [http://www.chinaknowledge.de/History/Zhou/personsxique.html] Xi Que 郤缺 (died 597 BCE), posthumous title Xi Chengzi 郤成子, was a nobleman in the state of Jin 晉 during the Spring and Autumn period 春秋 (770-5th cent. BCE), and a member of the house of Xi 郤. </ref> was hoeing, his wife carried a meal to him and they attended each other with the respect accorded to guests. The proper way for husband and wife should be like this. Zi Si said, "The way of the virtuous man begins in the relation of husband and wife." <ref> [http://ctext.org/liji/zhong-yong] 《禮記·中庸》: 君子之道，造端乎夫婦，及其至也，察乎天地。The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through heaven and earth. </ref>

==주석==
<references/>

(2017Translation) 蝴蝶夢

2017-07-16T17:11:18Z

Miso:

{{Primary Source Document3
|Image = 장자호접몽.JPG
|English = Butterfly dream
|Chinese = 蝴蝶夢(Hudie meng)
|Korean = 호접몽
|Genre =
|Type =
|Author = Zhuangzi 莊子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

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

=='''Translation'''==

===Student 1 : Sanghoon Na===

Formerly, Zhuang Zhou had a dream of becoming a butterfly, a happily fluttering<ref> [http://sillok.history.go.kr/id/wga_11403025_004 栩栩然] [註 165] 허허연(栩栩然) : 기뻐하는 모양. 세조실록 45권 </ref> butterfly '''talking to himself {00there is no "talking to himself" in the original text00}''' '''"This is what I want!" He did not know that it was he. {00Again, I am not sure about taking two characters as a quotation and the other two as a statement. It is too much manipulation of the text. How about something like "Pleased with itself, suiting itself!"?00}'''
Suddenly he awoke, and then '''clearly realized<ref> [http://sillok.history.go.kr/id/wga_11403025_004 蘧蘧然] [註 166] 거거연(籧籧然) : 스스로 깨닫는 모양. 세조실록 45권 </ref> {%%clearly/evidently (without "realized")%%}''' it was he.
He did not know whether it was he dreaming of becoming a butterfly, or it was a butterfly dreaming of becoming him.
[But] '''Between {%%[Between]%%}''' Zhou and a butterfly, there must be a distinction! This is called the "transitory character of things."<ref> [http://www.acmuller.net/con-dao/zhuangzi.html 物化] 물화(物化): the transitory character of things (Charles Muller) </ref> <ref> [http://ctext.org/zhuangzi/adjustment-of-controversies 物化] 물화(物化): the Transformation of Things (James Legge) </ref>。

(Revised Version)

Formerly, Zhuang Zhou had a dream of becoming a butterfly, a happily fluttering butterfly, pleased with itself, suiting itself! Suddenly he awoke, and then clearly it was he.
He did not know whether it was he dreaming of becoming a butterfly, or it was a butterfly dreaming of becoming him.
[Between] Zhou and the butterfly, there must be a distinction! This is called the "transitory character of things."
---------------------
Footnotes
<references/>

===Student 2 : (Younès M'Ghari)===
----
Once, Zhuang Zhou dreamt of being a butterfly, a fluttering butterfly. He himself was feeling very happy and '''could go wherever he wanted to {00Yes, 適 has a meaning 'to go'. But it can also mean 'to fit, suit, go with, be comfortable with'. How about something like 'did as he was pleased'?00}'''. He did not know he was Zhou. He suddenly woke up and then was clearly Zhou. He did not know either it was Zhou dreaming of being a butterfly or a butterfly dreaming of being Zhou. '''If it is about {%%Between%%}'''Zhou and a butterfly, there should be a distinction. This is called the transformation into things.

===Student 3 : Petra Sváková===
----
Once, I, Zhang Zhou, dreamt about becoming a butterfly, which was fluttering happily and was freely doing as it pleased. I did not know it was me. Suddenly I woke up and it was me, Zhou, apparently. I do not know, was it a dream of me becoming a butterfly or a dream of the butterfly becoming me? Me and the butterfly, there must be a difference. This is called the transformation into things.

===Student 4 : (Write your name)===
----
Once I, '''Zhuangzi {00I would use Zhuang Zhou, since -zi is an honorary appellation given by later people.00}''', dreamt of being a butterfly, and like a butterfly, was flutteringly happy and carefree. [I] did not know I was Zhuangzi.

Suddenly [I] awoke, apparently Zhuangzi.

[I] did not know if I was Zhuangzi dreaming [of] being a butterfly or a butterfly dreaming [of] being Zhuangzi.

If [there is] a Zhuangzi and a butterfly, then there must be a distinction. This is called the becoming of things.

Edited:

Once I, Zhuang Zhou,1 dreamt of being a butterfly, and like a butterfly, was flutteringly happy and carefree. [I] did not know [I was] Zhou.

Suddenly [I] awoke, apparently Zhou.

[I] did not know [if I was] Zhou dreaming [of] being a butterfly or a butterfly dreaming [of] being Zhou.

If [there is] a Zhou and a butterfly, then there must be a distinction. This is called the becoming of things.

1 Personal name of the philosopher Zhuangzi.

===Student 5 : Jae Yong Chang===
----
Once upon a time, '''Zhuangzi {00I would use Zhuang Zhou, since -zi was given later by others. It is usually the given name that they used in the sense of 'I', 00}'''dreamt he became a butterfly, fluttering here and there. (I) am '''aware of my happiness. I am unaware that I was myself {00Now I see the point of taking 喻 as "to know". 自喻 and 不知 would make a nice parallel ("I knew..., but didn't know...") Then we could say "I was aware of myself being pleased as I desired but didn't know I was Zhou."How about that?00}'''.
Suddenly, I recognized that I was myself, Zhuangzi.
I don’t know whether I was '''a man {%%Zhou%%}''' dreaming '''I was {%%of becoming%%}'''a butterfly, or whether I '''am {%%was%%}'''a butterfly, dreaming I '''am a man {%%was Zhou%%}'''.
I and a butterfly should be necessarily different.
That is called the transformation of materials things.

===Student 6 : (Goeun Lee)===

Ages ago '''{00'Ages ago' seems too specific. Perhaps 'Long ago' or 'Once'?00}''', Zhuang Zhou had a dream [in which] he was a butterfly. His being a butterfly was so vivid that he was amused and satisfied with it. He did not realize that it was Zhou himself. Suddenly awoken, he discovered that it was definitely Zhou himself. He did not know whether it was Zhou’s dream in which he became a butterfly or it was a butterfly’s dream in which it became Zhou himself. Between Zhou and the butterfly, there must be a divide. This is called the '''‘transformation {^of (or into) Things^}''' (物化).’
----

===Student 7 : (Alexandre Le Marchand)===
----
A long time ago Zhuang '''Zhu {%%Zhou%%}''' dreamed that he was a butterfly, '''flirting {%%fluttering%%}''' around as a butterfly and enjoyed this feeling. He didn’t know he was '''Zhu {%%Zhou%%}'''. He suddenly '''woken {%%woke%%}''' up and '''realize he is Zhu {%%realized that he was Zhou%%}'''. He '''wasn’t able to {%%did not%%}''' know if it was himself who '''{^was^}''' dreaming being a butterfly or if it was a butterfly dreaming of being him. Zhou and the butterfly, '''it needed to be split {%%there needs to be a split/divide%%}'''. This is what we call the '''mutation {00 'mutation' might be a bit off because this discourse is about the epistemological relation between the subject and object00}''' of things.

===Student 8 : Bryan Sauvadet===
----
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！

Formerly, I, Zhuang Zhou, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself.

不知周也。

He didn’t know that it was Zhou.

俄然覺，則蘧蘧然周也。

Suddenly, Zhou awoke, and I was myself again, apparently Zhou.

不知周之夢為胡蝶與，胡蝶之夢為周與？

I didn’t know if Zhou dreamt that was a butterfly or a butterfly dreaming that it was Zhou.

周與胡蝶，則必有分矣。

But between Zhou and a butterfly there is certainly a difference.

此之謂物化。

This is what is called the Transformation into Things.

《莊子.齊物論》

===Student 9 : HeeJin Lee===
----
Once [,] Zhuang Zhou dreamt [of] becoming a butterfly, a fluttering-like butterfly, [he] [him]self realized '''the right/correct meaning {00{%%適志 is a Verb-Object structure here, roughly meaning 'suit (適) one's intention (志)00}'''! [I] do not know Zhou [(myself)]. Suddenly [I] awoke, and '''sobered up to myself {%%it was clearly/apparently me, Zhou%%}'''. [I] do not know [if] the dream [was] of me becoming a butterfly, [or if] the dream [was] of the butterfly becoming me? '''[If] I and the butterfly [are unique beings], then [we] must become differentiated. {00This is too interpretive a rendering. How about "[Between] me and the butterfly, there must be a divide/differentiation"?00}''' This is called the becoming [of one with] things.

===Student 10 : Jelena Gledić===
----
Once Zhuang Zhou dreamt of being a butterfly, a vibrant and happy butterfly, aware of being at ease! I did not '''know I am''' Zhou. Suddenly I woke up, '''and apparently I was''' Zhou. Did Zhou dream'''{^s^}''' of being a butterfly, is the butterfly dreaming of being Zhou - I do not know. Zhou and the butterfly, they must be differentiated. This is called becoming a thing. “Zhuangzi – On the uniformity of things”

===Student 11 : (Write your name)===
----
Once Zhuang Zhou dreamed that he was a butterfly, flying carefree and happily around. He didn’t know that it was Zhou. He suddenly woken up and '''realize {%%realized%%}''' he was Zhou. He wasn’t able to know if it was himself who '''{^had been^}'''dreaming '''{^of^}''' being a butterfly or if it was a butterfly dreaming of being Zhou. But there must be difference between Zhou and a butterfly. This is called the transformation into things.

Once Zhuang Zhou dreamed that he was a butterfly, flying carefree and happily around. He didn’t know that it was Zhou. He suddenly woken up and realized he was Zhou. He wasn’t able to know if it was himself who had been dreaming of being a butterfly or if it was a butterfly dreaming of being Zhou. But there must be difference between Zhou and a butterfly. This is called the transformation into things.

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

===Student 13 : Ra YeonJae===
----
Once, Zhuang Zhou dreamt of becoming a butterfly, a happily fluttering butterfly. '''He realized that it was exactly what he want {%%He was [only] aware that he was pleased as he was%%}'''! '''It {%%He%%}''' did not know it was Zhou. Suddenly he woke up and it clearly came across his mind that he was Zhou. He did not '''distinguish {%%know whether%%}''' Zhou dreamt of becoming a butterfly or butterfly dreamt of becoming Zhou. If there are Zhou and butterfly, then there should be '''{^a^}''' distinction between them. It is referred to as the becoming of things.

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

(2017Translation) 蝴蝶夢

2017-07-10T07:51:32Z

Miso:

{{Primary Source Document4
|Image = 장자호접몽.JPG
|English = Butterfly dream
|Chinese = 蝴蝶夢(Hudie meng)
|Korean = 호접몽
|Genre =
|Type =
|Author = Zhuangzi 莊子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

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

=='''Translation'''==

===Student 1 : Sanghoon Na===

Formerly, Zhuang Zhou had a dream of becoming a butterfly, a happily fluttering<ref> [http://sillok.history.go.kr/id/wga_11403025_004 栩栩然] [註 165] 허허연(栩栩然) : 기뻐하는 모양. 세조실록 45권 </ref> butterfly '''talking to himself {00there is no "talking to himself" in the original text00}''' '''"This is what I want!" He did not know that it was he. {00Again, I am not sure about taking two characters as a quotation and the other two as a statement. It is too much manipulation of the text. How about something like "Pleased with itself, suiting itself!"?00}'''
Suddenly he awoke, and then '''clearly realized<ref> [http://sillok.history.go.kr/id/wga_11403025_004 蘧蘧然] [註 166] 거거연(籧籧然) : 스스로 깨닫는 모양. 세조실록 45권 </ref> {%%clearly/evidently (without "realized")%%}''' it was he.
He did not know whether it was he dreaming of becoming a butterfly, or it was a butterfly dreaming of becoming him.
[But] '''Between {%%[Between]%%}''' Zhou and a butterfly, there must be a distinction! This is called the "transitory character of things."<ref> [http://www.acmuller.net/con-dao/zhuangzi.html 物化] 물화(物化): the transitory character of things (Charles Muller) </ref> <ref> [http://ctext.org/zhuangzi/adjustment-of-controversies 物化] 물화(物化): the Transformation of Things (James Legge) </ref>。

(Revised Version)

Formerly, Zhuang Zhou had a dream of becoming a butterfly, a happily fluttering butterfly, pleased with itself, suiting itself! Suddenly he awoke, and then clearly it was he.
He did not know whether it was he dreaming of becoming a butterfly, or it was a butterfly dreaming of becoming him.
[Between] Zhou and the butterfly, there must be a distinction! This is called the "transitory character of things."
---------------------
Footnotes
<references/>

===Student 2 : (Younès M'Ghari)===
----
Once, Zhuang Zhou dreamt of being a butterfly, a fluttering butterfly. He himself was feeling very happy and '''could go wherever he wanted to {00Yes, 適 has a meaning 'to go'. But it can also mean 'to fit, suit, go with, be comfortable with'. How about something like 'did as he was pleased'?00}'''. He did not know he was Zhou. He suddenly woke up and then was clearly Zhou. He did not know either it was Zhou dreaming of being a butterfly or a butterfly dreaming of being Zhou. '''If it is about {%%Between%%}'''Zhou and a butterfly, there should be a distinction. This is called the transformation into things.

===Student 3 : Petra Sváková===
----
Once, I, Zhang Zhou, dreamt about becoming a butterfly, which was fluttering happily and was freely doing as it pleased. I did not know it was me. Suddenly I woke up and it was me, Zhou, apparently. I do not know, was it a dream of me becoming a butterfly or a dream of the butterfly becoming me? Me and the butterfly, there must be a difference. This is called the transformation into things.

===Student 4 : (Write your name)===
----
Once I, '''Zhuangzi {00I would use Zhuang Zhou, since -zi is an honorary appellation given by later people.00}''', dreamt of being a butterfly, and like a butterfly, was flutteringly happy and carefree. [I] did not know I was Zhuangzi.

Suddenly [I] awoke, apparently Zhuangzi.

[I] did not know if I was Zhuangzi dreaming [of] being a butterfly or a butterfly dreaming [of] being Zhuangzi.

If [there is] a Zhuangzi and a butterfly, then there must be a distinction. This is called the becoming of things.

===Student 5 : Jae Yong Chang===
----
Once upon a time, '''Zhuangzi {00I would use Zhuang Zhou, since -zi was given later by others. It is usually the given name that they used in the sense of 'I', 00}'''dreamt he became a butterfly, fluttering here and there. (I) am '''aware of my happiness. I am unaware that I was myself {00Now I see the point of taking 喻 as "to know". 自喻 and 不知 would make a nice parallel ("I knew..., but didn't know...") Then we could say "I was aware of myself being pleased as I desired but didn't know I was Zhou."How about that?00}'''.
Suddenly, I recognized that I was myself, Zhuangzi.
I don’t know whether I was '''a man {%%Zhou%%}''' dreaming '''I was {%%of becoming%%}'''a butterfly, or whether I '''am {%%was%%}'''a butterfly, dreaming I '''am a man {%%was Zhou%%}'''.
I and a butterfly should be necessarily different.
That is called the transformation of materials things.

===Student 6 : (Goeun Lee)===

Ages ago '''{00'Ages ago' seems too specific. Perhaps 'Long ago' or 'Once'?00}''', Zhuang Zhou had a dream [in which] he was a butterfly. His being a butterfly was so vivid that he was amused and satisfied with it. He did not realize that it was Zhou himself. Suddenly awoken, he discovered that it was definitely Zhou himself. He did not know whether it was Zhou’s dream in which he became a butterfly or it was a butterfly’s dream in which it became Zhou himself. Between Zhou and the butterfly, there must be a divide. This is called the '''‘transformation {^of (or into) Things^}''' (物化).’
----

===Student 7 : (Alexandre Le Marchand)===
----
A long time ago Zhuang '''Zhu {%%Zhou%%}''' dreamed that he was a butterfly, '''flirting {%%fluttering%%}''' around as a butterfly and enjoyed this feeling. He didn’t know he was '''Zhu {%%Zhou%%}'''. He suddenly '''woken {%%woke%%}''' up and '''realize he is Zhu {%%realized that he was Zhou%%}'''. He '''wasn’t able to {%%did not%%}''' know if it was himself who '''{^was^}''' dreaming being a butterfly or if it was a butterfly dreaming of being him. Zhou and the butterfly, '''it needed to be split {%%there needs to be a split/divide%%}'''. This is what we call the '''mutation {00 'mutation' might be a bit off because this discourse is about the epistemological relation between the subject and object00}''' of things.

===Student 8 : Bryan Sauvadet===
----
昔者莊周夢為胡蝶，栩栩然胡蝶也，自喻適志與！

Formerly, I, Zhuang Zhou, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself.

不知周也。

He didn’t know that it was Zhou.

俄然覺，則蘧蘧然周也。

Suddenly, I '''{00Shouldn't his be Zhou, since you are writing "he"?00}'''awoke, and I was myself again, '''the veritable {%%apparently or evidently%%}''' Zhou.

不知周之夢為胡蝶與，胡蝶之夢為周與？

I didn’t know if '''formerly {00there is no 'formerly' in the original here.00}''' I dreamt that I was a butterfly or '''I was a butterfly dreaming that it was Zhou {%%a butterfly dreamt that it was Zhou%%}'''.

周與胡蝶，則必有分矣。

But between Zhou and a butterfly there is certainly a difference.

此之謂物化。

This is what is called the Transformation into Things.

《莊子.齊物論》

===Student 9 : HeeJin Lee===
----
Once [,] Zhuang Zhou dreamt [of] becoming a butterfly, a fluttering-like butterfly, [he] [him]self realized '''the right/correct meaning {00{%%適志 is a Verb-Object structure here, roughly meaning 'suit (適) one's intention (志)00}'''! [I] do not know Zhou [(myself)]. Suddenly [I] awoke, and '''sobered up to myself {%%it was clearly/apparently me, Zhou%%}'''. [I] do not know [if] the dream [was] of me becoming a butterfly, [or if] the dream [was] of the butterfly becoming me? '''[If] I and the butterfly [are unique beings], then [we] must become differentiated. {00This is too interpretive a rendering. How about "[Between] me and the butterfly, there must be a divide/differentiation"?00}''' This is called the becoming [of one with] things.

===Student 10 : Jelena Gledić===
----
'''One night {％％Once%% 00昔 not 夕00}''' Zhuang Zhou dreamt of being a butterfly, a vibrant and happy butterfly, aware of being at ease! I did not '''feel like {00Again, I feel 'know' might fit better than 'feel like' here. After all, it is about tearing down the epistemological divide between the subject and the object.00}''' Zhou. Suddenly I woke up, '''surprised to be {%%apparently it was%%}''' it was Zhou. Did Zhou dream'''{^s^}''' of being a butterfly, is the butterfly dreaming of being Zhou - I do not know. Zhou and the butterfly, they must be differentiated. This is called becoming a thing. “Zhuangzi – On the uniformity of things”

===Student 11 : (Write your name)===
----
Once Zhuang Zhou dreamed that he was a butterfly, flying carefree and happily around. He didn’t know that it was Zhou. He suddenly woken up and realize he was Zhou. He wasn’t able to know if it was himself who dreaming being a butterfly or if it was a butterfly dreaming of being Zhou. But there must be difference between Zhou and a butterfly. This is called the transformation into things.

===Student 12 : (Write your name)===
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===Student 13 : Ra YeonJae===
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Once, Zhuang Zhou dreamt of becoming a butterfly, a happily fluttering butterfly. '''He realized that it was exactly what he want {%%He was [only] aware that he was pleased as he was%%}'''! '''It {%%He%%}''' did not know it was Zhou. Suddenly he woke up and it clearly came across his mind that he was Zhou. He did not '''distinguish {%%know whether%%}''' Zhou dreamt of becoming a butterfly or butterfly dreamt of becoming Zhou. If there are Zhou and butterfly, then there should be '''{^a^}''' distinction between them. It is referred to as the becoming of things.

===Student 14 : (Write your name)===
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(2017Translation) 矛盾

2017-07-10T07:40:28Z

Miso:

{{Primary Source Document4
|Image = 한비자모순.JPG
|English = Spear and shield
|Chinese = 矛盾
|Korean = 모순
|Genre =
|Type =
|Author = Han Fei zi 韓非子
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
|Editor =
|Translation Year = 2017

}}

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

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

=='''Translation'''==

==='''[sample] Instructor : Young Kyun Oh'''===
----
In the state of Chu (Chinese: 楚), there was a man who sold shields and spears. Praising the spear, he said, "As for the sturdiness of my shield, nothing can break through it." Praising the spear, he said, "As for the sharpness of my spear, [when it is applied] on things, there is nothing it does not break through." Someone said, "If you break through your shield with your spear, what would it be like?" The man could not respond to it. A shield that cannot be broken through and a spear that can break through anything cannot sustain sharing the same time.

==='''Student 1 : Sanghoon Na'''===
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There was a man in the state of Chu, who was selling shields and spears.
He praised them saying: “My shields are sturdy, and nothing can sink into them.”
Again, he praised his spears saying:“My spears are sharp to anything, [so] there is nothing that they cannot sink into.”
Someone asked: “If you pierced your shield with your spear, what would it be like?”
The man could not answer.
So a shield that cannot be pierced and a spear that can pierce anything cannot be in the same generation and stand [together].

==='''Student 2 : Younès M'Ghari'''===
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Among the people of Chu, there was someone selling spears and shields; he was praising them saying: "[With] The solidity of my shield, nothing can go through [it]." Again, he praised his spear saying: "[With] The sharpness of my spear, there is nothing that it does not go through." '''Someone said: Your spear going through your shield (%% If you lanced/pierced your shield with your spear,%%)''', how would that be ?" To this, he could not answer. As a matter of fact, a shield that nothing can go through and a spear that can go through anything cannot coexist in the same time.

==='''Student 3 : Petra Sváková'''===
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Among the people of the state Chu, there was a man who was selling a spear and a shield and he was praising them and said: "My shield is so strong that nothing can pierce it." Also he praised his spear saying: "There is nothing '''among things {this is creative}''' the sharpness of my spear cannot penetrate." Someone said: "[What if I try to] Pierce your shield with your spear, how would that be?" He could not response to that. So the shield which cannot be penetrated and the spear which cannot be pierced, they cannot exist in the same generation.

==='''Student 4 : (Write your name)'''===
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In the state of Chu there was a man who sold shields and spears.

Praising them, he said: "The sturdiness of my shields [is such that] nothing can pierce them."

Again praising his spears, he said: "The sharpness of my spears against anything [is such that there is] nothing [it] pierces not."

Someone asked, "Using your spears to pierce your shields, how's that like?"

He could not answer.

So, a shield that cannot be pierced and a spear [with] nothing [it] pierces not cannot [within the] same time exist.

==='''Student 5 : Jae Yong Chang'''===
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There was a man in the state of Chu who was selling a shield and a spear. '''(He was) proudly {%%He praised them,%%)''' saying that his shield was so strong that nothing made it damaged.
'''Saying again, {Again, praising them}%%''', he said my spear was also so sharp '''on anything that it’s impossible to be damaged {%%that it can make damage on anything%%}'''.
A person asked, "if you were to take your spear to strike your shield, what would happen? Then he couldn’t answer.
Generally speaking, a shield that cannot be damaged and a spear '''that cannot be damaged {%%that can damage anything%%}, cannot be in the same world and exist.

==='''Student 6 : (Goeun Lee)'''===

Among the Chu people, there was a person selling shields and spears. '''Proudly {%%Praising them,%%}''' he said, “'''My shield is strong, so {%%With the hardness of my shield,%%}''' nothing can make a hole in it!”
He also boasted his spears saying, “'''My spear is sharp, so {%%The sharpness of my spear%%}''' there is nothing it cannot penetrate.” '''{00how do you reflect 於物?00}''' Someone said, “[Try] your spear on your shield to make a hole. How about that?”That person was unable to answer to that. Surely it is impossible that a shield which is '''unpenetrable {%%impenetrable%%%}''' and a spear which penetrates everything coexist in the same age.
----

==='''Student 7 : (Alexandre Le Marchand)'''===
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In the '''kingdom {%%State%%}''' of Chu was a man selling spears and shields. He praises it saying this: “the hardness of my shields, there is nothing that can break through it”. And then he adds praise about '''he’s {%%his%%%}''' shield saying: “the sharpness of my spear, there is nothing '''it can’t be damage {%%that cannot be damaged%%}''' by it”. Someone said: “'''What {%%How%%}''' about using one of your spears to break through one of your shields?” The seller was unable to respond to this. Well, '''there is no way a spear is damageable without any damaged shield. {00 This part is not clear. Retry?00}''' It cannot occur at the same moment and both standing up.
it do not damaging a shield.

==='''Student 8 : Bryan Sauvadet'''===

----楚人有鬻楯與矛者，譽之曰吾楯之堅，莫能陷也。

In the '''kingdom {%%State%%}''' of Chu 楚 , there was a man who '''sells {%%sold%%}''' shields and spears. He praised '''the hardness of his shields {00 just "shield" may be ok for 之, but "the hardness..." is too much and better be added in the next clause00}'''; '''such {^that^}''' he said, '''“To the views of my shields, {00This is not clear. Which part does it translate?00}''' nothing can break through it.”

又譽其矛曰吾矛之利，於物無不陷也。

Also, he praised his spear and said “'''To {%%With%%}''' the hardness of my spears, there is nothing it cannot spike into.

或曰以子之矛陷子之楯，何如？

Someone question the seller and said “If you pierce your shield with your spear, what’s going to happen?”

其人弗能應也。

The man couldn’t respond.

夫不可陷之楯與無不陷之矛，不可同世而立。

So, a shield that cannot be pierced and a spear that can pierce anything cannot share a generation and stand together.

《韓非.難一》

==='''Student 9 : HeeJin Lee'''===
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Among the people of Chu, [there was] one who sold shields and spears, [he] praised them [and] said the firmness of my shields, nothing is able to pierce '''[them] {00 maybe "it" referring to the firmness?00}''' . Again [he] praised his spears [and] said the sharpness of my spears, among things there is nothing that '''they {%%it%%}''' cannot pierce. Someone said use your spears to pierce your shields, '''how can that be? {%%what would happen/what would it be like?%%}''' He was not able to respond to this. It is the case that a shield that cannot be pierced and a spear that does not pierce nothing cannot share and stand in [the same] age.

==='''Student 10 : Jelena Gledić'''===
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In the state of Chu, there was a man who sold shields and spears. Praising them, he would say: “'''My shield is so sturdy {00This doesn't show 'N 之 NP' form, though it flows better.00}''' that nothing can pierce it.” And then, lauding his spears, he would continue: “'''My spear is so sharp, there is nothing it cannot pierce. {00How about "The sharpness of my spears, when applied on things, there is nothing that it cannot pierce”?00}''' Someone asked: “And if your spear were to pierce your shield, what would happen?” The man was unable to answer. A shield that cannot be pierced and a spear that can pierce anything cannot exist in the same realm. "Han Feizi"

==='''Student 11 : (Write your name)'''===
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There was someone in the Chu who sells shields and spears; praising them and said “hardness of shield, nothing can pierce it." Also praising the spears and said “sharpness of my spears, [when applied] on things, there is nothing it doesn't pierce.”Someone asked ‘What would happen if you pierce your shields with your spears?' He was not able to answer. So a shield that cannot be pierced and a spear that can pierce anything cannot exist together.

==='''Student 12 : (Write your name)'''===
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==='''Student 13 : Ra YeonJae'''===
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There was a person who sold spears and shields among the people of Chu. Praising them and he said, “the strength of my shields is like such that nothing can go through it.” Also, praising the shields and he said, “the sharpness of my spear is such that there is nothing that it cannot go through.” Someone asked, “if you pierce your shield with your spear, how would that be?” The seller could not respond to that. Therefore, a shield that cannot be gone through and a spear that nothing can go through could not exist and stand in the same time.

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