장서각위키 - 사용자 기여 [ko]

2018 JSG Summer Hanmun Workshop (Intermediate)

2018-08-05T13:13:47Z

Nanlin: /* VI-2. The Four Kinds of Enlightenment from Chegwan's Tiantai Handbook translated by Kathy Lin */

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 || Korean History || 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| The Four Kinds of Enlightenment from Chegwan's Tiantai Handbook translated by Kathy Lin]] ====

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

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
初辨五時五味及化儀四教。然後出藏通別圓。第一頓教者。即華嚴經也。從部時味等。得名為頓。所謂如來初成正覺。在寂滅道場。四十一位法身大士。及宿世根熟天龍八部一時圍繞。如雲籠月。爾時如來現盧舍那身。說圓滿修多羅。故言頓教。若約機約教。未免兼權。謂初發心時便成正覺等文。為圓機說圓教。處處說行布次第。則為權機說別教。故約部為頓。約教名兼。此經中云。譬如日出先照高山(第一時)涅槃云。譬如從牛出乳。此從佛出十二部經(一乳味)法華信解品云。即遣旁人急追將還。窮子驚愕稱怨大喚等。此領何義。答諸聲聞在座如聾若啞等是也。第二漸教者(此下三時三味。總名為漸)次為三乘根性於頓無益故。不動寂場而游鹿苑。脫舍那珍御之服。著丈六弊垢之衣。示從兜率降下託摩耶胎。住胎出胎納妃生子。出家苦行六年已後。木菩提樹下以草為座成劣應身。初在鹿苑先為五人。說四諦十二因緣事六度等教。若約時則日照幽谷(第二時)若約味則從乳出酪。此從十二部經出九部修多羅(二酪味)信解品云。而以方便密遣二人(聲聞緣覺)形色憔悴無威德者。汝可詣彼徐語窮子。雇汝除糞。此領何義。答次頓之後說三藏教。二十年中常令除糞。即破見思煩惱等義也。次明方等部。淨名等經。彈偏折小。歎大褒圓。四教俱說。藏為半字教。通別圓為滿字教。對半說滿。故言對教。若約時則食時(第三時)若約味則從酪出生酥。此從九部出方等(三生酥味)信解品云。過是已後心相體信入出無難。然其所止猶在本處。此領何義。答三藏之後次說方等。已得道果心相體信。聞罵不瞋。內懷慚愧心漸淳淑。次說般若。轉教。付財。融通。淘汰。此般若中不說藏教。帶通別二正說圓教。約時則禺中時(第四時)約味則從生酥出熟酥。此從方等之後出摩訶般若(四熟酥味)信解品云。是時長者有疾自知將死不久。語窮子言。我今多有金銀珍寶倉庫盈溢。其中多少所應取與。此領何義。答明方等之後次說般若。般若觀慧即是家業。空生身子受勅轉教。即是領知等也。已上三味對華嚴頓教。總名為漸。第三祕密教者。如前四時中。如來三輪不思議故。或為此人說頓。或為彼人說漸。彼此互不相知。能令得益。故言祕密教。第四不定教者。亦由前四味中。佛以一音演說法。眾生隨類各得解。此則如來不思議力。能令眾生於漸說中得頓益。於頓說中得漸益。如是得益不同。故言不定教也。

||
(Work in progress)
|}

 
 
 
 
 
 
 
 
----

==== VI-3. [[(Translation) 竹夫人傳|Chuk puin chŏn(竹夫人傳) translated by Petra Sváková]] ====
 
 
 
 
 
 
 
 
----
[[File:격몽요결0.jpg|link=(Translation) 擊蒙要訣讀書章第四事親章第五|thumb|150px|left|擊蒙要訣讀書章第四事親章第五 격몽요결 독서장제사 사친장제오]]

==== VI-4. [[(Translation) 擊蒙要訣讀書章第四事親章第五| 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:삼의당고0.jpg|link=(Translation) 送二女子歸序|thumb|150px|left|送二女子歸序 송이녀자귀서 ]]

==== VI-7. [[(Translation) 送二女子歸序|送二女子歸序 translated by Kyrie]] ====
 
 
 
 
 
 
 
 
----
[[File:.jpg|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E9%80%81%E4%BA%8C%E5%A5%B3%E5%AD%90%E6%AD%B8%E5%BA%8F|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)

2018-08-05T13:11:13Z

Nanlin: /* VI-2. translated by Student 2 */

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 || Korean History || 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| The Four Kinds of Enlightenment from Chegwan's Tiantai Handbook translated by Kathy Lin]] ====

初辨五時五味及化儀四教。然後出藏通別圓。第一頓教者。即華嚴經也。從部時味等。得名為頓。所謂如來初成正覺。在寂滅道場。四十一位法身大士。及宿世根熟天龍八部一時圍繞。如雲籠月。爾時如來現盧舍那身。說圓滿修多羅。故言頓教。若約機約教。未免兼權。謂初發心時便成正覺等文。為圓機說圓教。處處說行布次第。則為權機說別教。故約部為頓。約教名兼。此經中云。譬如日出先照高山(第一時)涅槃云。譬如從牛出乳。此從佛出十二部經(一乳味)法華信解品云。即遣旁人急追將還。窮子驚愕稱怨大喚等。此領何義。答諸聲聞在座如聾若啞等是也。第二漸教者(此下三時三味。總名為漸)次為三乘根性於頓無益故。不動寂場而游鹿苑。脫舍那珍御之服。著丈六弊垢之衣。示從兜率降下託摩耶胎。住胎出胎納妃生子。出家苦行六年已後。木菩提樹下以草為座成劣應身。初在鹿苑先為五人。說四諦十二因緣事六度等教。若約時則日照幽谷(第二時)若約味則從乳出酪。此從十二部經出九部修多羅(二酪味)信解品云。而以方便密遣二人(聲聞緣覺)形色憔悴無威德者。汝可詣彼徐語窮子。雇汝除糞。此領何義。答次頓之後說三藏教。二十年中常令除糞。即破見思煩惱等義也。次明方等部。淨名等經。彈偏折小。歎大褒圓。四教俱說。藏為半字教。通別圓為滿字教。對半說滿。故言對教。若約時則食時(第三時)若約味則從酪出生酥。此從九部出方等(三生酥味)信解品云。過是已後心相體信入出無難。然其所止猶在本處。此領何義。答三藏之後次說方等。已得道果心相體信。聞罵不瞋。內懷慚愧心漸淳淑。次說般若。轉教。付財。融通。淘汰。此般若中不說藏教。帶通別二正說圓教。約時則禺中時(第四時)約味則從生酥出熟酥。此從方等之後出摩訶般若(四熟酥味)信解品云。是時長者有疾自知將死不久。語窮子言。我今多有金銀珍寶倉庫盈溢。其中多少所應取與。此領何義。答明方等之後次說般若。般若觀慧即是家業。空生身子受勅轉教。即是領知等也。已上三味對華嚴頓教。總名為漸。第三祕密教者。如前四時中。如來三輪不思議故。或為此人說頓。或為彼人說漸。彼此互不相知。能令得益。故言祕密教。第四不定教者。亦由前四味中。佛以一音演說法。眾生隨類各得解。此則如來不思議力。能令眾生於漸說中得頓益。於頓說中得漸益。如是得益不同。故言不定教也。

 
 
 
 
 
 
 
 
----
[[File:죽부인전1.png|link=(Translation) 竹夫人傳|thumb|150px|left|竹夫人傳 죽부인전]]

==== VI-3. [[(Translation) 竹夫人傳|Chuk puin chŏn(竹夫人傳) translated by Petra Sváková]] ====
 
 
 
 
 
 
 
 
----
[[File:격몽요결0.jpg|link=(Translation) 擊蒙要訣讀書章第四事親章第五|thumb|150px|left|擊蒙要訣讀書章第四事親章第五 격몽요결 독서장제사 사친장제오]]

==== VI-4. [[(Translation) 擊蒙要訣讀書章第四事親章第五| 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:삼의당고0.jpg|link=(Translation) 送二女子歸序|thumb|150px|left|送二女子歸序 송이녀자귀서 ]]

==== VI-7. [[(Translation) 送二女子歸序|送二女子歸序 translated by Kyrie]] ====
 
 
 
 
 
 
 
 
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[[File:.jpg|link=http://dh.aks.ac.kr/jsg/index.php/(Translation)_%E9%80%81%E4%BA%8C%E5%A5%B3%E5%AD%90%E6%AD%B8%E5%BA%8F|thumb|150px|left| ]]

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

==== VI-9. [[(Translation) 9| translated by Student 9]] ====
 
 
 
 
 
 
 
 
----
[[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) 延烏郞細烏女

2018-07-19T08:43:52Z

Nanlin: /* Student Translation : Kathy Lin */

{{Primary Source Document3
|Image = 연오랑세오녀.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|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
| =
阿逹羅王即位四年丁酉東海濵有延烏郎細烏女夫婦而居. 一日延烏歸海採藻忽有一巖負歸日本. 國人見之曰 “此非常人也”, 乃立爲王. 細烏恠夫不來歸尋之見夫脫鞋亦上其巖, 巖亦負歸如前. 其國人驚訝奏献於王, 夫婦相㑹立爲貴妃.
是時新羅日月無光. 日者奏云 “日月之精降在我國, 今去日本故致斯怪.” 王遣使來二人, 延烏曰 “我到此國天使然也. 今何歸乎. 雖然朕之妃有所織細綃, 以此祭天可矣.” 仍賜其綃. 使人來奏, 依其言而祭之然後日月如舊. 藏其綃於御庫爲國寳, 名其庫爲貴妃庫. 祭天所名迎日縣又都祈野. 《三國遺事》

}}

=='''Translation'''==

==='''Student Translation : Kathy Lin'''===
----

The Crows Mr. Yan and Mrs. Xi

In the fourth year 1 of King Ah Da Luo’s ascension to the throne, a crow named Yan and his wife Xi dwelled on the shore by the eastern sea. 2 One day, Yan went to pluck seaweed from the sea. Suddenly a rock carried him to Japan. The people of that country saw him and said, “This is not an ordinary man,” and installed him as a lord. Xi thought it strange that her husband did not return and went seeking him. She saw that her husband had taken off his shoes [by a rock], so she also climbed on. The rock again carried its passenger to Japan. The people there were astonished, and presented her to the Lord Yan. Husband and wife were reunited, and Xi was instated as High Lady.

At that time, the light was gone from the sun and the moon in Silla. The one who divined the heavens proposed, “The spirit of the sun and the moon descended on our country and now has gone to Japan. This is the reason for this strangeness.” The King of Silla sent an envoy to bring the two back. Yan said, “My arrival in this country was caused by Heaven. How can I return now? My wife has what she has woven: fine silk. We can make an offering to the heavens with this.” He then bestowed the silk, and let the envoys go back and report thus. An offering was made according to Yan’s words, and afterward the sun and moon were restored. The silk was kept in the imperial storehouse as a national treasure. The storehouse was named the Storehouse of High Lady. The place of the offering to heaven was called Ying Ri County, or Du Qi Field.

Notes:

1. The fourth year of King Ah Da Luo’s reign was given as the Ding You (丁酉) year.

2. The sea east of Korea

*Discussion Questions:

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

(Translation) 延烏郞細烏女

2018-07-19T08:43:04Z

Nanlin: /* Student Translation : Kathy Lin */

{{Primary Source Document3
|Image = 연오랑세오녀.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|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
| =
阿逹羅王即位四年丁酉東海濵有延烏郎細烏女夫婦而居. 一日延烏歸海採藻忽有一巖負歸日本. 國人見之曰 “此非常人也”, 乃立爲王. 細烏恠夫不來歸尋之見夫脫鞋亦上其巖, 巖亦負歸如前. 其國人驚訝奏献於王, 夫婦相㑹立爲貴妃.
是時新羅日月無光. 日者奏云 “日月之精降在我國, 今去日本故致斯怪.” 王遣使來二人, 延烏曰 “我到此國天使然也. 今何歸乎. 雖然朕之妃有所織細綃, 以此祭天可矣.” 仍賜其綃. 使人來奏, 依其言而祭之然後日月如舊. 藏其綃於御庫爲國寳, 名其庫爲貴妃庫. 祭天所名迎日縣又都祈野. 《三國遺事》

}}

=='''Translation'''==

==='''Student Translation : Kathy Lin'''===
----

The Crows Mr. Yan and Mrs. Xi

In the fourth year (1) of King Ah Da Luo’s ascension to the throne, a crow named Yan and his wife Xi dwelled on the shore by the eastern sea. (2) One day, Yan went to pluck seaweed from the sea. Suddenly a rock carried him to Japan. The people of that country saw him and said, “This is not an ordinary man,” and installed him as a lord. Xi thought it strange that her husband did not return and went seeking him. She saw that her husband had taken off his shoes [by a rock], so she also climbed on. The rock again carried its passenger to Japan. The people there were astonished, and presented her to the Lord Yan. Husband and wife were reunited, and Xi was instated as High Lady.

At that time, the light was gone from the sun and the moon in Silla. The one who divined the heavens proposed, “The spirit of the sun and the moon descended on our country and now has gone to Japan. This is the reason for this strangeness.” The King of Silla sent an envoy to bring the two back. Yan said, “My arrival in this country was caused by Heaven. How can I return now? My wife has what she has woven: fine silk. We can make an offering to the heavens with this.” He then bestowed the silk, and let the envoys go back and report thus. An offering was made according to Yan’s words, and afterward the sun and moon were restored. The silk was kept in the imperial storehouse as a national treasure. The storehouse was named the Storehouse of High Lady. The place of the offering to heaven was called Ying Ri County, or Du Qi Field.

Notes:

1. The fourth year of King Ah Da Luo’s reign was given as the Ding You (丁酉) year.

2. The sea east of Korea

*Discussion Questions:

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

(Translation) 延烏郞細烏女

2018-07-19T08:41:51Z

Nanlin: /* Student Translation : (Write your name) */

{{Primary Source Document3
|Image = 연오랑세오녀.jpg
|English =
|Chinese =
|Korean =
|Genre =
|Type =
|Author =
|Year =
|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
| =
阿逹羅王即位四年丁酉東海濵有延烏郎細烏女夫婦而居. 一日延烏歸海採藻忽有一巖負歸日本. 國人見之曰 “此非常人也”, 乃立爲王. 細烏恠夫不來歸尋之見夫脫鞋亦上其巖, 巖亦負歸如前. 其國人驚訝奏献於王, 夫婦相㑹立爲貴妃.
是時新羅日月無光. 日者奏云 “日月之精降在我國, 今去日本故致斯怪.” 王遣使來二人, 延烏曰 “我到此國天使然也. 今何歸乎. 雖然朕之妃有所織細綃, 以此祭天可矣.” 仍賜其綃. 使人來奏, 依其言而祭之然後日月如舊. 藏其綃於御庫爲國寳, 名其庫爲貴妃庫. 祭天所名迎日縣又都祈野. 《三國遺事》

}}

=='''Translation'''==

==='''Student Translation : Kathy Lin'''===
----

The Crows Mr. Yan and Mrs. Xi

In the fourth year 1 of King Ah Da Luo’s ascension to the throne, a crow named Yan and his wife Xi dwelled on the shore by the eastern sea. 2 One day, Yan went to pluck seaweed from the sea. Suddenly a rock carried him to Japan. The people of that country saw him and said, “This is not an ordinary man,” and installed him as a lord. Xi thought it strange that her husband did not return and went seeking him. She saw that her husband had taken off his shoes [by a rock], so she also climbed on. The rock again carried its passenger to Japan. The people there were astonished, and presented her to the Lord Yan. Husband and wife were reunited, and Xi was instated as High Lady.

At that time, the light was gone from the sun and the moon in Silla. The one who divined the heavens proposed, “The spirit of the sun and the moon descended on our country and now has gone to Japan. This is the reason for this strangeness.” The King of Silla sent an envoy to bring the two back. Yan said, “My arrival in this country was caused by Heaven. How can I return now? My wife has what she has woven: fine silk. We can make an offering to the heavens with this.” He then bestowed the silk, and let the envoys go back and report thus. An offering was made according to Yan’s words, and afterward the sun and moon were restored. The silk was kept in the imperial storehouse as a national treasure. The storehouse was named the Storehouse of High Lady. The place of the offering to heaven was called Ying Ri County, or Du Qi Field.

Notes:
1. The fourth year of King Ah Da Luo’s reign was given as the Ding You (丁酉) year.
2. The sea east of Korea

*Discussion Questions:

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

2018 推句 59 - 60

2018-07-19T07:49:24Z

Nanlin: /* Student 1 : Kathy Lin */

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

{{원문텍스트
| =
'''::: 推句 :::'''
59.

文章李太白이요

筆法王羲之라.

一日不讀書면

口中生荊棘이라.

60.

花有重開日이나

人無更少年이라.

白日莫虛送하라

靑春不再來니라.

}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : Kathy Lin'''===
----
For letters, there’s Li Tai Bai 1

For calligraphy, Wang Xi Zhi. 2

A day without reading,

The mouth grows thorns and thistles.

Notes:
1. Li Tai Bai was a pre-eminent Tang Dynasty poet (701 -762 AD)

2. Wang Xi Zhi (303 - 361 AD) was a famed calligrapher
*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

2018 推句 59 - 60

2018-07-19T07:48:51Z

Nanlin: /* Student 1 : Kathy Lin */

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

{{원문텍스트
| =
'''::: 推句 :::'''
59.

文章李太白이요

筆法王羲之라.

一日不讀書면

口中生荊棘이라.

60.

花有重開日이나

人無更少年이라.

白日莫虛送하라

靑春不再來니라.

}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : Kathy Lin'''===
----
For letters, there’s Li Tai Bai 1

For calligraphy, Wang Xi Zhi. 2

A day without reading,

The mouth grows thorns and thistles.

Notes:
1. Li Tai Bai was a pre-eminent Tang Dynasty poet (701 -762 AD)
2. Wang Xi Zhi (303 - 361 AD) was a famed calligrapher
*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

2018 推句 59 - 60

2018-07-19T07:33:05Z

Nanlin: /* Student 1 : Kathy Lin */

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

{{원문텍스트
| =
'''::: 推句 :::'''
59.

文章李太白이요

筆法王羲之라.

一日不讀書면

口中生荊棘이라.

60.

花有重開日이나

人無更少年이라.

白日莫虛送하라

靑春不再來니라.

}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : Kathy Lin'''===
----
For letters, there’s Li Tai Bai

For calligraphy, Wang Xi Zhi.

A day without reading,

The mouth grows thorns and thistles.

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

2018 推句 59 - 60

2018-07-19T07:32:37Z

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

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

{{원문텍스트
| =
'''::: 推句 :::'''
59.

文章李太白이요

筆法王羲之라.

一日不讀書면

口中生荊棘이라.

60.

花有重開日이나

人無更少年이라.

白日莫虛送하라

靑春不再來니라.

}}

=='''Translation'''==

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

*Discussion Questions:

==='''Student 1 : Kathy Lin'''===
----
For letters, there’s Li Tai Bai
For calligraphy, Wang Xi Zhi.
A day without reading,
The mouth grows thorns and thistles.

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 龜兔之說

2018-07-16T23:09:34Z

Nanlin: /* Student Translation : (Write your name) */

{{Primary Source Document3
|Image = 구토지설정덕본.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
| =
昔, 東海龍女病心, 醫言: 「得兎肝合藥, 則可療也。」然海中無兎, 不奈之何。有一龜白龍王言: 「吾能得之。」遂登陸見兎言: 「海中有一島, 淸泉白石, 茂林佳菓, 寒暑不能到, 鷹隼不能侵。爾若得至, 可以安居無患。」因負兎背上, 游行二三里許。龜顧謂兎曰: 「今龍女被病, 須兎肝爲藥, 故不憚勞, 負爾來耳。」兎曰: 「噫, 吾神明之後, 能出五藏, 洗而納之。日者小覺心煩, 遂出肝心洗之, 暫置巖石之底, 聞爾甘言徑來, 肝尙在彼, 何不廻歸取肝, 則汝得所求, 吾雖無肝尙活, 豈不兩相宜哉。」龜信之而還, 纔上岸, 兎脫入草中, 謂龜曰: 「愚哉, 汝也, 豈有無肝而生者乎。」龜憫黙而退.
}}

=='''Translation'''==

==='''Student Translation : (Kathy Lin)'''===
----

*Discussion Questions:

In the past, the daughter of a dragon of the eastern sea had a malady of the heart. The healer said, “Obtain the liver of a rabbit as medicine, and you will be healed.” But as there was no rabbit in the middle of the sea, there was nothing to be done. There was a tortoise who addressed the dragon king, saying, “I can get this.” And thereupon climbed onto the land and, seeing a rabbit, said, “In the middle of the ocean there is an island. On it there are clear founts of water and white rock, and luxurious woods with good fruit. Heat and cold cannot arrive there, and hawks cannot disturb you. If you go there, you can quietly settle down without any worries.” So the tortoise carried the rabbit on its back and swam about two or three lis. Then it turned around and said to the rabbit, “Today the dragon daughter is sick; she must have rabbit liver as medicine. For this reason I didn’t mind exerting myself, and carried you here. The rabbit said, “Alas! I am the descendent of a spirit. Thus I can take out my five internal organs to wash them and then put them back. A few days ago I felt a little disturbance in my heart, so took out my heart and liver to wash them. At the moment they are beneath a rock. When I heard your sweet words I came straightaway, and the liver is still there. Why don’t we return there to fetch my liver. Then you’ll obtain what you’re looking for, and I can still live, without my liver? Is this not fitting for both parties?” The tortoise believed the rabbit, and they went back. The moment they were onshore, the rabbit slipped away into the grasses, saying to the tortoise, “You are a fool! How can someone be without their liver and still live!” The tortoise fell into a melancholy silence and left.

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

2018 童蒙先習 18 - 22

2018-07-16T23:08:35Z

Nanlin: /* Sentence 18 : (Write your name) */

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

{{원문텍스트
| =
'''::: 童蒙先習 :::'''
18. 而況兄弟는 同氣之人이라 骨肉至親이니 尤當友愛요 不可藏怒宿怨하여 以敗天常也니라

:- 하물며 형제간은 기운을 함께 나눈 사람이다. 뼈와 살을 나눈 지극히 가까운 관계이니 더욱 우애해야 할 것이요, 노여움을 마음 속에 감추고 원한을 묵혀서 하늘의 떳떳한 도리를 무너뜨려서는 안 된다.

19. 昔者에 司馬光이 與其兄伯康으로 友愛尤篤하여 敬之如嚴父하고 保之如嬰兒하니 兄弟之道가 當如是也니라 孟子曰孩提之童이 無不知愛其親이며 及其長也하여는 無不知敬其兄也라하시니라

:- 옛적에 司馬光이 그의 형 伯康과 더불어 우애하기를 더욱 돈독히 하여, 형을 엄한 아버지처럼 공경하고, 어린 아이처럼 보호하였으니, 형제간의 도리는 마땅히 이와 같아야 한다. 맹자께서는 “웃을 줄 알고 손을 잡아주고 안아 줄 만한 아이도 자기 어버이를 사랑할 줄 모르는 경우가 없으며, 그가 성장해서는 그 형을 공경할 줄 모르는 이가 없다.”고 하셨다.

'''::朋友有信::'''

20. 朋友는 同類之人이라 益者三友요 損者三友니 友直하며 友諒하며 友多聞이면 益矣요 友便辟하며 友善柔하며 友便佞이면 損矣리라

:- 붕우는 부류가 같은 사람이다. 유익한 벗이 세 종류 있고, 해로운 벗이 세 종류가 있으니, 정직한 사람을 벗하며 신실한 사람을 벗하며 식견이 많은 사람을 벗하면 이롭고, 치우친 사람을 벗하며 구미만 맞추는 사람을 벗하며 말재주만 뛰어난 사람을 벗하면 해롭다.

21. 友也者는 友其德也니 自天子로 至於庶人히 未有不須友以成者하니 其分이 若疎나 而其所關이 爲至親하니

:- 벗을 사귀는 것은 그 사람의 德性을 보고 사귀는 것이다. 天子로부터 일반인에 이르기까지 벗을 통해서 자신의 인격을 완성하지 않는 경우가 없으니 그 관계가 소원한 것 같지만 관련되는 것이 지극히 가까운 관계와 같다.

22. 是故로 取友를 必端人하며 擇友를 必勝己니 要當責善以信하며 切切偲偲하여 忠告而善道之하다가 不可則止니라

:- 이 때문에 벗을 사귈 때에는 반드시 단정한 사람을 사귀며, 벗을 가릴 때에는 반드시 나보다 나은 사람을 가려서 사귀어야 한다. 마땅히 진실한 태도를 지니고 좋은 일로 권면할 것을 요구하며 간절하고 자세하게 권면하며 진실한 마음으로 알려주고 선으로 인도하다가 안 되면 친구 관계를 그만두어야 한다.
}}

=='''Translation'''==

==='''Sentence 18 : (Kathy Lin)'''===
----

All the more so, the relation between older and younger brother: people who share the same qi; extremely close people of the same flesh and bone. These should especially love and be fraternal with each other. They shouldn’t hide their anger and hold resentments and in doing so, destroy the ways of heaven.

*Discussion Questions:

==='''Student 21 : (Bryan)'''===
----
21. 友也者는 友其德也니 自天子로 至於庶人히 未有不須友以成者하니 其分이 若疎나 而其所關이 爲至親하니

Being friends means that you have to get friendship with people of virtue. From the Son of Heaven to every common man there is no one who don’t need friends to be accomplished. Friends are divided by careless but this relation, they can get very close.

*Discussion Questions:

==='''Sentence 20 : Jelena Gledić'''===
----

Friends, people of the same kind. Of those who are beneficial, there are three kinds. Of those who are harmful, there are [also] three kinds. Friends who are straightforward, friends who are understanding, and friends who know a lot are beneficial. Friends who tend to keep to themselves, friends who are good at pleasing others, and friends who tend to flatter are harmful.

*Discussion Questions:
+ I opted for Ewa's suggestion when translating 友便辟友善柔友便佞, treating them all as S V O structures, cause I think it works really well. Thanks, Ewa! :)

==='''Sentence 19 : Petra Sváková'''===
----

19. 昔者에 司馬光이 與其兄伯康으로 友愛尤篤하여 敬之如嚴父하고 保之如嬰兒하니 兄弟之道가 當如是也니라 孟子曰孩提之童이 無不知愛其親이며 及其長也하여는 無不知敬其兄也라하시니라

In the past, Sima Guang with his older brother Kang fraternally loved [each other] and [their feelings towards each other] were especially sincere, [Sima Guang] respected him (Kang) as a stern father and [Kang] protected him (Guang) as a baby. The way of the older and the younger brother must be like this. Mencius said: "Infants, none [of them] does not know how to love their parents and reaching [the time] they grow up, none [of them] does not know how to respect their older brothers."

*Discussion Questions:

+ I am not very sure with the translation of '友愛尤篤' - 'fraternally loved [each other] and [their feelings towards each other] were especially sincere', can it be like this?

==='''Sentence 22 : Ewa

Therefore, one must accept as friends those who are upright, and choose as friends one's better, strive to exhort one another to do good and deepen the trust, urgently and intently advise and improve one's friend's path, however, if that fails, refrain from acting.
----

*Discussion Questions:

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

2018 童蒙先習 14 - 17

2018-07-14T23:17:01Z

Nanlin: /* Passage 16 : (Write your name) */

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

*Discussion Questions:

==='''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 15 : (Write your name)'''===
----

*Discussion Questions:

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

(Translation) 石珍斷指

2018-07-11T14:02:26Z

Nanlin: /* Student 1 : Kathy Lin */

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

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

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

【詩】父患沈痾久未痊. 兒心悶絶呌蒼天.

　　誰知一粒靈丹劑. 却在無名指細硏.

　　父子天倫萬古同. 奈隨王化有汙隆.

　　觀圖每向高風揖. 藉甚名聲永不窮.

}}

=='''Translation'''==

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

*Discussion Questions:

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

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

Verse:

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

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

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

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

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

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

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 朝三暮四

2018-07-11T13:58:50Z

Nanlin: /* Translation */

{{Primary Source Document3
|Image = 조삼모사.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
| =
勞神明為一，而不知其同也，謂之朝三。何謂朝三？曰狙公賦芧，曰：「朝三而莫四。」眾狙皆怒。曰：「然則朝四而莫三。」眾狙皆悅。名實未虧，而喜怒為用，亦因是也。是以聖人和之以是非，而休乎天鈞，是之謂兩行。《莊子.齊物論》
}}

=='''Translation'''==

Three in the morning, four at night

We struggle in our minds and spirits to unify things, and we don’t realize they are all the same. This is called three in the morning. What is called three in the morning? The monkey master gave out acorns, saying, “Three in the morning and four at night.” The monkeys were all furious. The monkey master said, “In that case, four in the morning and three at night.” The monkeys were all overjoyed. In name and in actuality there has been no harm done. Rather, joy and anger have their uses; they also are based on what people think right. This is how the sage harmonizes the people with right and wrong and rests in the order of things. We call this the way of both/and.

==='''Kathy Lin'''===
----

*Discussion Questions:
+ Several translation choices that can be deliberated are: "the order of things" for 天钧 and "both/and" for 两行 
(YO) "The order of things" sounds Foucauldian...and interestingly fitting! But since, according to the ''Hanyu da cidian'', the earliest use of 鈞 had something to do with musical scale (《國語‧周語下》：『是故先王之制鍾也，大不出鈞，重不過石。』〈韋昭〉注：『鈞，所以鈞音之法也。以木長七尺者弦繫之以為鈞法。』) and weight balance and unit (《呂氏春秋‧仲春》：『日夜分，則同度量，鈞衡石，角斗桶，正權概。』〈高誘〉注：『鈞，銓。』), perhaps we can call it "Heavenly Scale" or even "Universal Scale"? For 兩行, the idea is to apply/practice that two seemingly incompatible propositions. Some translated "double walks," "proceeding in two ways," "proceeding at two levels," etc. 

+ 莫 means literally, evening or dusk, but using the word "night" has more of a bite to it in English, thinking of Orwell's "Politics and the English Language." I'll take the stand that a less literal translation choice is justified to create snappiness or "bite" in the resulting translation. We can debate this. 
(YO) Good point of discussion. To what degree and extent can we allow (or actively consider) less literal translation? How do we identify (and agree on) snappiness and "bite"?

(NKL) I think all of my translation choices above - "night" instead of "evening," "the order of things," and "both/and" have to do with musicality and sound in English. Which brings us to your question "how do we identify and agree on snappiness and "bite"? For "night" I might argue that the meaning stays the same, so there's a felicity to the original text in terms of meaning and I'm not betraying much by changing the literal word-sense there. I think the "order of things" and "both/and" might be more complicated in terms of felicity to original meaning, so I'd be on thinner ice there.

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

(Translation) 不禽不獸

2018-07-11T13:53:12Z

Nanlin: /* Student translation : (Althea Volpe) */

{{Primary Source Document3
|Image = 불금불수.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
| =
鳳凰壽，百鳥朝賀，惟蝙蝠不至。鳳責之曰：“汝居吾下，何踞傲乎？”蝠曰：“吾有足，屬於獸，賀汝何用？”一日，麒麟生誕，蝠亦不至。麟亦責之。蝠曰：“吾有翼，屬於禽，何以賀與？”麟鳳相會，語及蝙蝠之事，互相慨嘆曰：“如今世上惡薄，偏生此等不禽不獸之徙，真個無奈他何！《笑林廣記》
}}

=='''Translation'''==

==='''Student translation : (Althea Volpe)'''===
----
The Feng Huang lived so long that every bird went to the court to congratulate him and only the bat didn't show up. The Feng, blaming it, said: "You are inferior to me so how can you be so arrogant?" The bat replied: "I have feet so I belong to the beasts' race, why should I congratulate you?"
One day it was the Qi Lin birthday and the bat didn't show up again. Also the Qi Lin blamed the bat. The bat replied: "I have wings so I belong to the birds' race, what should I congratulate for?"
The Feng Huang and the Qi Lin gathered and talked about the bat's matter and, complaining for the indignation they both felt, said: "Now in an evil and ungenerous world, there is even a crowd of neither bird nor beast that moves from place to place and there is really nothing you can do about it."

*Discussion Questions:
+ How would we render Fenghuang? (Fenghuang bird? Phoenix?) How about Qilin? 
(JG) I thought it was a great choice that you were consistent - if Qilin, then also Feng Huang. I would only maybe say fenghuang and qilin, together and now capitals, cause each is one word and it indicates a kind of creature. I would also add footnotes describing briefly what these creatures are.

+ For 壽, wouldn't it be better to say "banquet/celebration for its long life"? 
(JG) I agree, I think we translated it something like that in class too.

(NKL) for 属the translation into "race" seems unfitting - perhaps "the category of beasts" or "the family/genus of beasts"?

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

2018 學語集 21 - 25

2018-07-11T13:49:13Z

Nanlin: /* Sentence 23 : Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

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

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

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

=='''Translation'''==

==='''Sentence 21 : (Julian Butterfield)'''===
----
The senior is called older brother, the junior is called younger brother. Likened to trees, they share the same root; likened to geese, they go in line with each other. The affection between older and younger is fraternal and loving, just so.

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

==='''Sentence 22 : (Julian Butterfield)'''===
----
The space between ruler and subject is that which is closed with righteousness. The ruler sees subjects as hands and feet, subjects see the ruler as the head. The way of serving as subject is loyalty and goodness, just so.

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

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

==='''Sentence 23 : Kathy Lin'''===
----
The teacher

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

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

(NKL) Me too! Perhaps some contexts will call for the longer pattern but "without" seems to go fine here

==='''Sentence 24: Kathy Lin'''===
----

Learnedness

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

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

*Discussion Questions:

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

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

1 footnotes

(NKL) thanks Petra!

==='''Sentence 25 : (Ewa)'''===
----
Reading books

While reading books, unify your mind and will, do not ponder on miscellaneous concerns, treat square volumes with respect, read diligently day and night until your eyes get used to it and the mouth develops a taste for it, and clarity appears by itself.

*Discussion Questions:

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

2018 學語集 21 - 25

2018-07-11T13:47:20Z

Nanlin: /* Sentence 24: Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

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

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

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

=='''Translation'''==

==='''Sentence 21 : (Julian Butterfield)'''===
----
The senior is called older brother, the junior is called younger brother. Likened to trees, they share the same root; likened to geese, they go in line with each other. The affection between older and younger is fraternal and loving, just so.

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

==='''Sentence 22 : (Julian Butterfield)'''===
----
The space between ruler and subject is that which is closed with righteousness. The ruler sees subjects as hands and feet, subjects see the ruler as the head. The way of serving as subject is loyalty and goodness, just so.

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

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

==='''Sentence 23 : Kathy Lin'''===
----
The teacher

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

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

==='''Sentence 24: Kathy Lin'''===
----

Learnedness

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

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

*Discussion Questions:

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

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

1 footnotes

(NKL) thanks Petra!

==='''Sentence 25 : (Ewa)'''===
----
Reading books

While reading books, unify your mind and will, do not ponder on miscellaneous concerns, treat square volumes with respect, read diligently day and night until your eyes get used to it and the mouth develops a taste for it, and clarity appears by itself.

*Discussion Questions:

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

2018 學語集 16 - 20

2018-07-11T13:44:56Z

Nanlin: /* Sentence 20 : (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瞻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: 
+ After the first part, the rest is supposed to be one sentence. How would we make that seen?

(Kyrie) Since there is no punctuation in the original, I think that it should be okay to make several shorter sentences if that makes the meaning easier to understand.

(Petra) I agree with Kyrie, I think that the most important thing when translating texts like these is to make them understandable as much as possible so it should be okay to divide the sentence like you did.

==='''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? 
(YO) I think it works, but I think the last part "故皆善" should mean that all human beings are (morally) good—because they all are endowed with the five forces as their nature. 
+ In this theory of human nature, where do the 五氣 come from? 
(YO) The theories of ''yin'' - ''yang'' and of Five Elements/Forces came from separate origins, but I think in the way they are integrated in later common Confucian theory of human nature they were combinations of ''yin'' and ''yang'', which are fundamentally ''qi'' 氣. As we know, the Confucian ontology reduces all beings to ''li'' 理 and ''qi'', and whether they are two or one is of a long series of debates.

(NKL) - I read "all is good" idiomatically! (as in, it's all good, yo) Which was fun, but may or may not be the intended effect

==='''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? 
(YO) I think it is their (parent's) ''tŏk'', and thus it is their ''ŭndŏk'' 恩德.
+ Is the it the virtue or the wish to repay the virtue which is limitless? 
(YO) I think it is their virtue that is limitless, which therefore we cannot possibly repay.

==='''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. 
- It was ''ch'ŏm'' 瞻 'to look at'. 
+ Is there a way of translating 反哺 into English that clearly communicates the reversal of feeding roles without bringing in more English words?

(Kyrie) I can't think of a way to say it simply. In this case I think the reverse, that more words are necessary to convey the meaning. 
(YO) The idea is to return regurgitation to parent birds, and regurgitation is the word for the way birds feed their young ones.

(NKL) - @ YO I wouldn't want to use the word "regurgitation" in translation though, so Latinate and long. Maybe "Look at that forest crow, which also knows feeding its agèd mother in return."

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

2018 學語集 16 - 20

2018-07-11T13:43:59Z

Nanlin: /* Sentence 20 : (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瞻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: 
+ After the first part, the rest is supposed to be one sentence. How would we make that seen?

(Kyrie) Since there is no punctuation in the original, I think that it should be okay to make several shorter sentences if that makes the meaning easier to understand.

(Petra) I agree with Kyrie, I think that the most important thing when translating texts like these is to make them understandable as much as possible so it should be okay to divide the sentence like you did.

==='''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? 
(YO) I think it works, but I think the last part "故皆善" should mean that all human beings are (morally) good—because they all are endowed with the five forces as their nature. 
+ In this theory of human nature, where do the 五氣 come from? 
(YO) The theories of ''yin'' - ''yang'' and of Five Elements/Forces came from separate origins, but I think in the way they are integrated in later common Confucian theory of human nature they were combinations of ''yin'' and ''yang'', which are fundamentally ''qi'' 氣. As we know, the Confucian ontology reduces all beings to ''li'' 理 and ''qi'', and whether they are two or one is of a long series of debates.

(NKL) - I read "all is good" idiomatically! (as in, it's all good, yo) Which was fun, but may or may not be the intended effect

==='''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? 
(YO) I think it is their (parent's) ''tŏk'', and thus it is their ''ŭndŏk'' 恩德.
+ Is the it the virtue or the wish to repay the virtue which is limitless? 
(YO) I think it is their virtue that is limitless, which therefore we cannot possibly repay.

==='''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. 
- It was ''ch'ŏm'' 瞻 'to look at'. 
+ Is there a way of translating 反哺 into English that clearly communicates the reversal of feeding roles without bringing in more English words?

(Kyrie) I can't think of a way to say it simply. In this case I think the reverse, that more words are necessary to convey the meaning. 
(YO) The idea is to return regurgitation to parent birds, and regurgitation is the word for the way birds feed their young ones.

(NKL) - @ YO I wouldn't want to use the word "regurgitation" in translation though, so Latinate and long. Maybe "If you look at that forest crow, which also knows feeding its agèd mother in return."

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

2018 學語集 16 - 20

2018-07-11T13:33:31Z

Nanlin: /* 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瞻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: 
+ After the first part, the rest is supposed to be one sentence. How would we make that seen?

(Kyrie) Since there is no punctuation in the original, I think that it should be okay to make several shorter sentences if that makes the meaning easier to understand.

(Petra) I agree with Kyrie, I think that the most important thing when translating texts like these is to make them understandable as much as possible so it should be okay to divide the sentence like you did.

==='''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? 
(YO) I think it works, but I think the last part "故皆善" should mean that all human beings are (morally) good—because they all are endowed with the five forces as their nature. 
+ In this theory of human nature, where do the 五氣 come from? 
(YO) The theories of ''yin'' - ''yang'' and of Five Elements/Forces came from separate origins, but I think in the way they are integrated in later common Confucian theory of human nature they were combinations of ''yin'' and ''yang'', which are fundamentally ''qi'' 氣. As we know, the Confucian ontology reduces all beings to ''li'' 理 and ''qi'', and whether they are two or one is of a long series of debates.

(NKL) - I read "all is good" idiomatically! (as in, it's all good, yo) Which was fun, but may or may not be the intended effect

==='''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? 
(YO) I think it is their (parent's) ''tŏk'', and thus it is their ''ŭndŏk'' 恩德.
+ Is the it the virtue or the wish to repay the virtue which is limitless? 
(YO) I think it is their virtue that is limitless, which therefore we cannot possibly repay.

==='''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. 
- It was ''ch'ŏm'' 瞻 'to look at'. 
+ Is there a way of translating 反哺 into English that clearly communicates the reversal of feeding roles without bringing in more English words?

(Kyrie) I can't think of a way to say it simply. In this case I think the reverse, that more words are necessary to convey the meaning. 
(YO) The idea is to return regurgitation to parent birds, and regurgitation is the word for the way birds feed their young ones.

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

2018 學語集 16 - 20

2018-07-11T13:33:15Z

Nanlin: /* 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瞻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: 
+ After the first part, the rest is supposed to be one sentence. How would we make that seen?

(Kyrie) Since there is no punctuation in the original, I think that it should be okay to make several shorter sentences if that makes the meaning easier to understand.

(Petra) I agree with Kyrie, I think that the most important thing when translating texts like these is to make them understandable as much as possible so it should be okay to divide the sentence like you did.

==='''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? 
(YO) I think it works, but I think the last part "故皆善" should mean that all human beings are (morally) good—because they all are endowed with the five forces as their nature. 
+ In this theory of human nature, where do the 五氣 come from? 
(YO) The theories of ''yin'' - ''yang'' and of Five Elements/Forces came from separate origins, but I think in the way they are integrated in later common Confucian theory of human nature they were combinations of ''yin'' and ''yang'', which are fundamentally ''qi'' 氣. As we know, the Confucian ontology reduces all beings to ''li'' 理 and ''qi'', and whether they are two or one is of a long series of debates.
(NKL) - I read "all is good" idiomatically! (as in, it's all good, yo) Which was fun, but may or may not be the intended effect

==='''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? 
(YO) I think it is their (parent's) ''tŏk'', and thus it is their ''ŭndŏk'' 恩德.
+ Is the it the virtue or the wish to repay the virtue which is limitless? 
(YO) I think it is their virtue that is limitless, which therefore we cannot possibly repay.

==='''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. 
- It was ''ch'ŏm'' 瞻 'to look at'. 
+ Is there a way of translating 反哺 into English that clearly communicates the reversal of feeding roles without bringing in more English words?

(Kyrie) I can't think of a way to say it simply. In this case I think the reverse, that more words are necessary to convey the meaning. 
(YO) The idea is to return regurgitation to parent birds, and regurgitation is the word for the way birds feed their young ones.

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

2018 學語集 06 - 10

2018-07-11T13:29:09Z

Nanlin: /* Sentence 6 : Nan Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
6. 風

風者大塊噓氣去來空中動息有時本無跡能有聲

*有／無 N: have N (or there is N)

*能 V: be able to V

*V [PLACE]: V in/on/at [PLACE]

7. 雲

雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

*隨 N: following N

*以 (N): with (N)

8. 露

春夏之際天氣下降地氣上昇化爲露潤草木百穀

*N 之際: the time of N

*化為 N: turn/change into N

9. 雨

雨者天地之霈澤時行濡物以生草木又養禾稼

*又 C: also C

10. 霧

地氣發而天氣不應則爲霧片時噓起尺地難辨

*不 V: not V

*難 V: be difficult to V
}}

=='''Translation'''==

==='''Sentence 6 : Nan Kathy Lin'''===
----
The Wind

That which is called the wind: it exhales air in large portions; it comes and goes in space. Sometimes it moves and sometimes it ceases. It is fundamentally traceless, but it can have sound.

*Discussion Questions:

(Kyrie) I think that your use of a colon is a good way to represent the way in which 者 sets the preceding clause apart as the topic of the sentence.
(NKL) thanks Kyrie!

==='''Sentence 7 : Petra Sváková'''===
----
雲者山川之靈氣蒸而爲雲隨風而行以施雨雪常從飛龍

Cloud

That which is called the cloud, it is spiritual ''ki'' of mountains and springs which evaporates and becomes a cloud; it follows the wind and goes around; by giving rain and snow it permanently follows the flying dragon.

*Discussion Questions:
+ I am still thinking about how to translate the 龍, but couldn't find a better word for this in English. Maybe Chinese origin/style dragon?

==='''Sentence 8 : Jelena Gledić'''===
----
8. Dew: 
In the time of spring and summer, the qi of the heaven descends and the qi of the earth rises. They transform and become dew, which refreshes the grass, the trees, and all grains.

*Discussion Questions: 
+ Can the time period be interpreted as the time when spring changes into summer? 
(Kyrie) Since definitions of 際 include "between," I would say that it could be interpreted that way since the time between spring and summer would be the time when spring changes into summer. However, that would depend on the way in which seasonal divisions were understood. In our contemporary conception of seasonal divisions I don't think there is a notion of a time of transition between each season.
+ Can "潤" be translated as nourishes? 
(YO) I think yes. It is basically to water things so that the become alive, abundant and even lustrous, and not to dry up.

==='''Sentence 9 : Bryan Sauvadet'''===
----
9. 雨: 雨者, 天地之霈澤, 時行濡物, 以生草木, 又養禾稼

The rain is the gracious flow of the heaven and the earth, opportunely it moistens things. By this, rain gives life to grass and trees, also it nourishes the grains.

*Discussion Questions:

==='''Sentence 10 : (Althea Volpe)'''===
----
If the Qi of the earth issues and the Qi of the sky doesn't respond to it, then it becomes fog and, in a brief moment, it rises sighing so deeply that it becomes difficult to distinguish the earth's lenght.

*Discussion Questions:

(Kyrie) I like the image which come with the phrase "sighing so deeply that it becomes difficult to distinguish the earth's length." As though the deepness of the sign corresponds to the amount of land that is visible.
If the verb "issues" is on its own it is a little difficult to understand for me. Perhaps we could say "issues forth"? 
(YO) 尺地 is taken as a word meaning "a foot of land" coming from 一尺之地.

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

2018 推句 11 - 16

2018-07-10T22:51:08Z

Nanlin: /* Poem 15 : (Ewa) */

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

{{원문텍스트
| =
'''::: 推句 :::'''
13.

妻賢夫禍少요

子孝父心寬이라.

子孝雙親樂이요

家和萬事成이라.

15.

綠竹君子節이요

靑松丈夫心이라.

人心朝夕變이요

山色古今同이라.

16.

江山萬古主요

人物百年賓이라.

世事琴三尺이요

生涯酒一盃라.

}}

=='''Translation'''==

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

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

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

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

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

(Kathy) Thanks Kyrie yes I think that is right! I'm inclined to translate classics in a way that is open to the future, as well - because we never do know how a text might be taken on in the future. So there's a certain audience I have in mind beyond a historical-classical-scholarly set.

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

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

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

(Translation) 石珍斷指

2018-07-10T22:46:24Z

Nanlin: /* Student 1 : Kathy Lin */

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

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

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

【詩】父患沈痾久未痊. 兒心悶絶呌蒼天.

　　誰知一粒靈丹劑. 却在無名指細硏.

　　父子天倫萬古同. 奈隨王化有汙隆.

　　觀圖每向高風揖. 藉甚名聲永不窮.

}}

=='''Translation'''==

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

*Discussion Questions:

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

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

Verse:

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

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

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

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

*Discussion Questions:
+ When a place name has a meaning, like 高山, would it be better to translate it in phonetic transliteration, or meaning, like "High Mountain"? I'm inclined toward the former so as not to "exoticize" a place name but I'm not sure.

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

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 石珍斷指

2018-07-10T22:45:43Z

Nanlin: /* Student 1 : Kathy Lin */

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

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

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

【詩】父患沈痾久未痊. 兒心悶絶呌蒼天.

　　誰知一粒靈丹劑. 却在無名指細硏.

　　父子天倫萬古同. 奈隨王化有汙隆.

　　觀圖每向高風揖. 藉甚名聲永不窮.

}}

=='''Translation'''==

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

*Discussion Questions:

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

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

Verse:
A father had long been ill. The son, distressed, cried to the blue heavens.
Who knew: a pellet of powerful medicine in a finely ground fourth finger.
The way of father and son remains the same as the myriad times of old. How could this change, according to the changes of kings?
Look, this picture: all respect the high customs. A great name will never be forgotten.

*Discussion Questions:
+ When a place name has a meaning, like 高山, would it be better to translate it in phonetic transliteration, or meaning, like "High Mountain"? I'm inclined toward the former so as not to "exoticize" a place name but I'm not sure.

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

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

(Translation) 石珍斷指

2018-07-10T22:45:29Z

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

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

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

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

【詩】父患沈痾久未痊. 兒心悶絶呌蒼天.

　　誰知一粒靈丹劑. 却在無名指細硏.

　　父子天倫萬古同. 奈隨王化有汙隆.

　　觀圖每向高風揖. 藉甚名聲永不窮.

}}

=='''Translation'''==

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

*Discussion Questions:

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

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

Verse:
A father had long been ill. The son, distressed, cried to the blue heavens.
Who knew: a pellet of powerful medicine in a finely ground fourth finger.
The way of father and son remains the same as the myriad times of old. How could this change, according to the changes of kings?
Look, this picture: all respect the high customs. A great name will never be forgotten.

*Discussion Questions:
+ When a place name has a meaning, like 高山, would it be better to translate it in phonetic transliteration, or meaning, like "High Mountain"? I'm inclined toward the former so as not to "exoticize" a place name but I'm not sure.
+ 天乙in the third clause - how to translate this? I don't recall from class.

==='''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 21 - 25

2018-07-09T13:49:45Z

Nanlin: /* Student 3 : Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

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

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here.
# Have I expanded 行 too much in translation?

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

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

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

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

The teacher

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

*Discussion Questions:

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

Learnedness

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

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

*Discussion Questions:

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

==='''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

2018-07-09T13:49:32Z

Nanlin: /* Student 4: Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

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

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here.
# Have I expanded 行 too much in translation?

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

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

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

==='''Student 3 : Kathy Lin'''===
----
The teacher

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

*Discussion Questions:

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

Learnedness

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

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

*Discussion Questions:

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

==='''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

2018-07-09T13:48:56Z

Nanlin: /* Student 4: Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

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

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here.
# Have I expanded 行 too much in translation?

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

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

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

==='''Student 3 : Kathy Lin'''===
----
The teacher

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

*Discussion Questions:

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

Learnedness

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

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

*Discussion Questions:

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

==='''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

2018-07-09T13:48:31Z

Nanlin: /* Student 4: Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

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

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here.
# Have I expanded 行 too much in translation?

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

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

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

==='''Student 3 : Kathy Lin'''===
----
The teacher

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

*Discussion Questions:

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

Learnedness

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

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

*Discussion Questions:

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

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

*Discussion Questions:

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

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

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

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

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

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

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

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

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

*Discussion Questions:

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

2018 學語集 21 - 25

2018-07-09T13:47:22Z

Nanlin: /* Student 4: Kathy Lin */

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

{{원문텍스트
| =
'''::: 學語集 :::'''
21. 兄弟

長曰兄季曰弟比之木則同根也比之雁則同行也兄弟之情友愛而

*比 N: compare, liken N

*曰 N: be said to be/called N

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

22. 君臣

君臣之間以義合者也君視臣如手足臣視君如元首爲臣之道忠良而已

*視 N1 如 N2: see N1 as N2

*VP 之道: the way to VP

23. 師

敎我者爲師非師無以學問是故古之學者尊師君父

*非 N: be not N / if it weren’t for N

*無以 V: cannot/be no way to V

*V 如 N: V like N

24. 文學

人而不學不知道理無異禽獸故聖人乃制文學以敎人使知三綱五倫孝悌禮義廉恥之道

*異(乎)N: be different from N

*使 (N) V: have/let N V

25. 讀書

讀書之時一其心志勿思雜慮敬對方冊日夜勤讀眼慣口熟自可渙然也

*勿 V: do not V

*可 V: can / be allowed to V

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

=='''Translation'''==

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

*Discussion Questions:

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

*Discussion Questions:
# Does my translation of 長曰兄季曰弟 work around the repetition of English words sufficiently? I was trying to avoid reusing "older" and "younger" here.
# Have I expanded 行 too much in translation?

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

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

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

==='''Student 3 : Kathy Lin'''===
----
The teacher

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

*Discussion Questions:

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

Learnedness

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

{{note}} The three relations are relations between ruler and subject, father and son, and husband and wife. The five virtues are benevolence, righteousness, propriety, wisdom, and fidelity. Reference Hanyu daci dian

*Discussion Questions:

==='''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)'''===
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*Discussion Questions:

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

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

*Discussion Questions:

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

2018 學語集 21 - 25

2018-07-09T13:46:38Z

Nanlin: /* Student 4 : (Write your name) */

=='''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?

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

==='''Student 3 : Kathy Lin'''===
----
The teacher

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

*Discussion Questions:

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

Learnedness

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

<note> The three relations are relations between ruler and subject, father and son, and husband and wife. The five virtues are benevolence, righteousness, propriety, wisdom, and fidelity. Reference Hanyu daci dian

*Discussion Questions:

==='''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)'''===
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*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

2018-07-09T13:44:54Z

Nanlin: /* Student 3 : (Write your name) */

=='''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?

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

==='''Student 3 : Kathy Lin'''===
----
The teacher

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

*Discussion Questions:

==='''Student 4 : (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 學語集 11 - 15

2018-07-05T12:03:27Z

Nanlin: /* Student 13 : (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)'''===
----

*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)'''===
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*Discussion Questions:

==='''Student 8 : (Write your name)'''===
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*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]]