(Translation) 萬曆22年鎭川立案

2019-07-16T02:05:25Z

Russellguilbault:

2019-07-10T01:14:22Z

Russellguilbault:

(Translation) 徐命膺北學議序

2019-07-09T06:45:43Z

Russellguilbault:

{{Primary Source Document3
|Image = 서명응 북학의서1.jpg
|English =
|Chinese = 北學議序
|Korean = 북학의 서(''Bukagui Seo'')
|Genre = [[Literati Writings]]
|Type =
|Author = 徐命膺
|Year =
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0540A_0080_010_0260_2005_A233_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019

}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]
<gallery mode=packed heights=150px caption=>
File:서명응 북학의서2.jpg|徐命膺北學議序(2)
File:서명응 북학의서3.jpg|徐命膺北學議序(3)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。

自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。朴齊家次修。奇士也。

歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

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

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:

城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。

Translation: As to things like city walls, cottages, carriages, and useful items, there is nothing that does not have the numerical standards. If you get the standards right, all these things will be solid, complete, and enduring. If you lost the standards, these things you set up in the morning will become defects in the evening and do harm to people and nations greatly. Now observing the Rites of Zhou, the roads are wide but have their tracks (to follow); the halls are long but have chi (chok) (to measure them).

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

*Discussion Questions:

車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。

==='''Student 3 : Younès M'Ghari'''===
----

此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。

It shows, here, that the knowledge of the Sages are vast and important, profound and subtle. They include numerical standards for ten thousand things<sup>1</sup>; everything is made to its ideal [form]. How could one ever consider [them] trivial and eliminate [them]?

<sup>1</sup> 萬有, that is "a myriad of things", "all things".

*Discussion Questions:

How did the author of this text come to know about Pak Je? Are they exchanging letters?

Where were the copies of the Rites of the Zhou preserved at? Who could access them? Or were they present in every scholar's personal bookshelves?

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:
自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。

From the Han dynasty onward, scholars could not understand the universal numerical standards. Generally speaking, these are the affairs of all artisans. All the books writing about the institutions at that time only contain their general outlines.

==='''Student 5 : 신동조'''===
----

*Discussion Questions:

然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。

In China, however, there are experts in every occupation. As to technologies, it has been transmitted from masters. Just relying upon their good nature, moreover, those talented and knowledgeable scholars from all directions understood, pushed it to utmost, and transmit (what they know) from generation to generation. Therefore, there are few castles, houses, carts, and all the other useful items that violate the numerical standards of the Sages.

==='''Student 6 : Stacey Lui'''===
----

*Discussion Questions:

違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。

There were few who disobeyed the numerical standard of the sages. Therefore, it [what they did] was refined, delicate, solid and firm - free of the trouble of damaging wealth or harming the people. However, our country cannot be like this.

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:

諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。

All [countries] benefit from mountains and lakes [i.e., natural resources]. All are put into the cost of fixing damages and repairing shortcomings. When this cannot be continued, then our country is said to be a poor country. Alas! But is it that country has ended up poor? Or is it that the ways of measuring have lost their fittingness?

==='''Student 8 : Q'''===
----

*Discussion Questions:

朴齊家次修。奇士也。歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。

Pak Cheka (Bak Jega), with courtesy name Ch'asu (Chasu), is an extraordinary scholar. In 1778, he went to Beijing, following the envoy bearing the memorial to the emperor<ref>"chinjusa" ("jinjusa")</ref>. Pak continued observing their fortresses, warehouses, wagons and wares.

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

*Discussion Questions:

凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。
==='''Student 10 : Yeonjae Ra '''===
----

*Discussion Questions:

噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。

Ah! How could he be so sincere and earnest! 次修(朴齊家의 字), you really made an effort here. Most recently the king(正祖) wishes to compile one corpus of the book of models and make it as a collection of the canon. Therefore consider that the duke of zhou made the case of the rites of zhou. The king first ordered six ministries and bureaucrats, and each offices write down what they do, then compare and revise, making it into a book. How can we not mention this writing becomes to be collected at that time?

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

*Discussion Questions:

夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 徐命膺北學議序

2019-07-09T06:40:30Z

Russellguilbault: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 서명응 북학의서1.jpg
|English =
|Chinese = 北學議序
|Korean = 북학의 서(''Bukagui Seo'')
|Genre = [[Literati Writings]]
|Type =
|Author = 徐命膺
|Year =
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0540A_0080_010_0260_2005_A233_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019

}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]
<gallery mode=packed heights=150px caption=>
File:서명응 북학의서2.jpg|徐命膺北學議序(2)
File:서명응 북학의서3.jpg|徐命膺北學議序(3)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。

自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。朴齊家次修。奇士也。

歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

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

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:

城郭室廬車輿器用。莫不有自然之數法。得之則堅完悠久。失之則朝設夕弊。害民國不細。今觀周禮。涂廣有軌。堂脩有尺。

Translation: As to things like city walls, cottages, carriages, and useful items, there is nothing that does not have the numerical standards. If you get the standards right, all these things will be solid, complete, and enduring. If you lost the standards, these things you set up in the morning will become defects in the evening and do harm to people and nations greatly. Now observing the Rites of Zhou, the roads are wide but have their tracks (to follow); the halls are long but have chi (chok) (to measure them).

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

*Discussion Questions:

車轂三其輻則不泥。屋葺一其峻則易溜。以至金石之劑量。韋革之緩急。絲之漚漆之髹。莫不謹書該載。

==='''Student 3 : Younès M'Ghari'''===
----

此可見聖人之識廣大精微。包括萬有之數法。各造其極。何嘗以爲瑣屑而去之乎。

It shows, here, that the knowledge of the Sages are vast and important, profound and subtle. They include numerical standards for ten thousand things<sup>1</sup>; everything is made to its ideal [form]. How could one ever consider [them] trivial and eliminate [them]?

<sup>1</sup> 萬有, that is "a myriad of things", "all things".

*Discussion Questions:

How did the author of this text come to know about Pak Je? Are they exchanging letters?

Where were the copies of the Rites of the Zhou preserved at? Who could access them? Or were they present in every scholar's personal bookshelves?

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:
自漢以後。儒者不能通萬有之數法。槩曰此百工之事也。凡當時制度之書。但載其大綱。

From the Han dynasty onward, scholars could not understand the universal numerical standards. Generally speaking, these are the affairs of all artisans. All the books writing about the institutions at that time only contain their general outlines.

==='''Student 5 : 신동조'''===
----

*Discussion Questions:

然中州則業有顓門。技有師授。又四方才智之士因其性之所通。各致其精。互相傳襲。而其城郭室廬車輿器用。

In China, however, there are experts in every occupation. As to technologies, it has been transmitted from masters. In accordance with their talents (nature), moreover, those talented and knowledgeable scholars from all directions communicate each other. Each of these scholars reached the sophistication and transmit (what they know) from generation to generation. Therefore, there are few castles, houses, carts, and all the other useful items that violate the numerical standards of the Sages.

==='''Student 6 : Stacey Lui'''===
----

*Discussion Questions:

違聖人數法者盖寡。是以精緻牢固。無傷財害民之患。而我國則不能然。

There were few who disobeyed the numerical standard of the sages. Therefore, it [what they did] was refined, delicate, solid and firm - free of the trouble of damaging wealth or harming the people. However, our country cannot be likewise.

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:

諸有山澤之利。一皆歸之於修毁補弊之費。及其不能繼。則曰我國貧國也。嗚呼。國果貧乎。數法失其宜乎。

All [countries] benefit from mountains and lakes [i.e., natural resources]. All are put into the cost of fixing damages and repairing shortcomings. When this cannot be continued, then our country is said to be a poor country. Alas! The country has ended up poor. The ways of measuring have lost their fittingness.

==='''Student 8 : Q'''===
----

*Discussion Questions:

朴齊家次修。奇士也。歲戊戌。隨陳奏使入燕。縱觀其城郭室廬車輿器用。歎曰。此皇明之制度也。皇明之制度。又周禮之制度也。

Pak Cheka (Bak Jega), with courtesy name Ch'asu (Chasu), is an extraordinary scholar. In 1778, he went to Beijing, following the envoy bearing the memorial to the emperor<ref>"chinjusa" ("jinjusa")</ref>. Pak continued observing their fortresses, warehouses, wagons and wares.

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

*Discussion Questions:

凡遇可以通行於我國者。熟視而竊識之。或有未解。復博訪以釋其疑。歸而筆之於書。爲北學議內外篇。其紀數詳密。布法明暢。且附以同志之論。一按卷可推行。
==='''Student 10 : Yeonjae Ra '''===
----

*Discussion Questions:

噫。何其用心勤且摯也。次修。勉之哉。方今聖上欲編輯一部法書。以金聲玉振於國典。而考周公作周禮之例。先命六官庶司。各記其職之所有事者。以擬淘成一書。無乃是書爲伊時之所採用乎。

Ah! How could he be so sincere and earnest! 次修(朴齊家의 字), you really made an effort here. Most recently the king(正祖) wishes to compile one corpus of the book of models and make it as a collection of the canon. Therefore consider that the duke of zhou made the case of the rites of zhou. The king first ordered six ministries and bureaucrats, and each offices write down what they do, then compare and revise, making it into a book. How can we not mention this writing becomes to be collected at that time?

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

*Discussion Questions:

夫天將風而鳶先嘯。將雨而蟻先垤。是書採用與否。固不可知。而亦未必不爲我朝法書之鳶蟻。故余道其有感於中者。書于卷首而還之。

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 徐命膺北學議序

2019-07-09T06:22:01Z

Russellguilbault: /* Student 7 : (Write your name) */

(Translation) 崔鳴吉丙子封事第一

2019-07-08T06:57:56Z

Russellguilbault: /* Student 7 : Russell Guilbault */

{{Primary Source Document3
|Image = 최명길 병자봉사제일1.jpg
|English =
|Chinese = 丙子封事第一
|Korean = 병자봉사제일(''Byeongjabongsajeil'')
|Genre = [[Literati Writings]]
|Type = 箚
|Author = 崔鳴吉
|Year =
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0328A_0110_010_0120_2003_A089_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]
<gallery mode=packed heights=150px caption=>
File:최명길 병자봉사제일1.jpg|崔鳴吉丙子封事第一(2)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
伏以臣病伏私室。不與朝廷之議。聞諸道路之傳。今此金差之言。悖慢凶狡。有不忍聞。凡有血氣。孰不憤惋欲死。竊聞句管問答。廟堂籌畫。辭直理當。有足可觀。然於臣心。有不得不爲過慮者焉。當初約和時。朝廷以君臣大義。反覆開陳。彼雖犬羊。亦有知覺。故不敢強我以非義。約爲隣國。告天立誓。十餘年間。未有他說。今忽發爲此言者何也。且虜旣跨據大漠。無所受制。肆然稱帝。誰復禁止。而必欲藉口於我國者。其心或難知。

我若只以口語答之。則事跡晻昧。無可據證。如使驕虜反其辭說。而誣我於天下。其將何以自解乎。臣之愚意。例答之外。別爲一書。備陳僞號之不可僭。臣節之不可易。尊卑之等不可紊。以明大義而存國體。仍將虜書及我國所答。移咨督府。轉奏皇朝。一面下諭八方。訓飭兵馬。以待其變。使天下之人。曉然知朝廷處置之明白。然後可以折虜謀而壯士氣。書之史冊。無愧辭矣。且聞龍胡之行。唯以春信弔祭爲名。而汗書亦無別語。其所謂悖書者。乃八高山及蒙古王子書也。

答其循例之書。而拒其悖理之言。君臣之義。隣國之道。得以兩全。於計爲宜。況今山陵未畢。守備未完。權宜緩禍之策。亦何可全然不思。金差不妨招見。所不可見者西㺚耳。西㺚不必薄待。所當嚴斥者悖書耳。

臣竊觀今日虜情。特有早晩。等是被兵。但不可矇矓處置。以致見賣。過於落莫。以促其兵耳。城門閉言路開。雖有悔端。亦不濟事。今日之勢可謂急矣。而幸未至於目前被兵。伏願殿下。益加憤發。先立大志。如頃日諫臣筵臣之言。多所採納。收敍言事之臣。勇革病民之政。振拔人才。激勵將士。以慰臣民之望。則人心旣悅。國勢自固。雖有外患。亦不至大段顚沛矣。臣之賤疾。一向沈綿。精神昏憒。全不省外事。而竊不任區區憂國之誠。冒陳所懷。唯明主裁之。取進止。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

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

*
*

=='''References'''==
<references/>
丙子封事[第二] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0130

丙子封事[第三] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0140

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희"''===
----

*Discussion Questions: What is the historical context in which this memorial was written? What did the memorial tell us about Choson-Qing relation in the 1630s? Why was the Choson-Qing relation like this? Previous scholars have attributed Choson's cultural prejudice against the Jurchen-cum-Manchurians as a main cause of an antagonistic relation between Choson and Qing. What about the causes in the political-economy?

==='''Student 3 : Younès M'Ghari'''===
----

*Discussion Questions:

- Is the concept of "closing the gates and opening the channels of expression" something typically Korean during the Yi dynasty? If not, was is also existing in China and Koryô?

- Did the Chosôn court really think that it was the most "civilized" among the "barbarians" around China?

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:

==='''Student 6 : Stacey Lui'''===
----

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:
# How is Choe Myeong-gil situated within the political context of the Joseon court at this time? Who, if anyone, takes the opposing view? Do they use the same strategies for convincing the king? That is, how similar do the opposing memorials look to Choe's?

==='''Student 8 : Q'''===
----

*Discussion Questions:
Who was Ch'oe Myŏngkil (Choe Myeonggil)? Considering the situation of the Chosŏn (Joseon) in the 17th century, what were the factors that influenced his writing?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 崔鳴吉丙子封事第一

2019-07-08T06:57:20Z

Russellguilbault: /* Translation */

{{Primary Source Document3
|Image = 최명길 병자봉사제일1.jpg
|English =
|Chinese = 丙子封事第一
|Korean = 병자봉사제일(''Byeongjabongsajeil'')
|Genre = [[Literati Writings]]
|Type = 箚
|Author = 崔鳴吉
|Year =
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0328A_0110_010_0120_2003_A089_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019
}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]
<gallery mode=packed heights=150px caption=>
File:최명길 병자봉사제일1.jpg|崔鳴吉丙子封事第一(2)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
伏以臣病伏私室。不與朝廷之議。聞諸道路之傳。今此金差之言。悖慢凶狡。有不忍聞。凡有血氣。孰不憤惋欲死。竊聞句管問答。廟堂籌畫。辭直理當。有足可觀。然於臣心。有不得不爲過慮者焉。當初約和時。朝廷以君臣大義。反覆開陳。彼雖犬羊。亦有知覺。故不敢強我以非義。約爲隣國。告天立誓。十餘年間。未有他說。今忽發爲此言者何也。且虜旣跨據大漠。無所受制。肆然稱帝。誰復禁止。而必欲藉口於我國者。其心或難知。

我若只以口語答之。則事跡晻昧。無可據證。如使驕虜反其辭說。而誣我於天下。其將何以自解乎。臣之愚意。例答之外。別爲一書。備陳僞號之不可僭。臣節之不可易。尊卑之等不可紊。以明大義而存國體。仍將虜書及我國所答。移咨督府。轉奏皇朝。一面下諭八方。訓飭兵馬。以待其變。使天下之人。曉然知朝廷處置之明白。然後可以折虜謀而壯士氣。書之史冊。無愧辭矣。且聞龍胡之行。唯以春信弔祭爲名。而汗書亦無別語。其所謂悖書者。乃八高山及蒙古王子書也。

答其循例之書。而拒其悖理之言。君臣之義。隣國之道。得以兩全。於計爲宜。況今山陵未畢。守備未完。權宜緩禍之策。亦何可全然不思。金差不妨招見。所不可見者西㺚耳。西㺚不必薄待。所當嚴斥者悖書耳。

臣竊觀今日虜情。特有早晩。等是被兵。但不可矇矓處置。以致見賣。過於落莫。以促其兵耳。城門閉言路開。雖有悔端。亦不濟事。今日之勢可謂急矣。而幸未至於目前被兵。伏願殿下。益加憤發。先立大志。如頃日諫臣筵臣之言。多所採納。收敍言事之臣。勇革病民之政。振拔人才。激勵將士。以慰臣民之望。則人心旣悅。國勢自固。雖有外患。亦不至大段顚沛矣。臣之賤疾。一向沈綿。精神昏憒。全不省外事。而竊不任區區憂國之誠。冒陳所懷。唯明主裁之。取進止。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

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

*
*

=='''References'''==
<references/>
丙子封事[第二] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0130

丙子封事[第三] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0140

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*Discussion Questions:

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희"''===
----

*Discussion Questions: What is the historical context in which this memorial was written? What did the memorial tell us about Choson-Qing relation in the 1630s? Why was the Choson-Qing relation like this? Previous scholars have attributed Choson's cultural prejudice against the Jurchen-cum-Manchurians as a main cause of an antagonistic relation between Choson and Qing. What about the causes in the political-economy?

==='''Student 3 : Younès M'Ghari'''===
----

*Discussion Questions:

- Is the concept of "closing the gates and opening the channels of expression" something typically Korean during the Yi dynasty? If not, was is also existing in China and Koryô?

- Did the Chosôn court really think that it was the most "civilized" among the "barbarians" around China?

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:

==='''Student 6 : Stacey Lui'''===
----

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:
# How is Choi Myeong-gil situated within the political context of the Joseon court at this time? Who, if anyone, takes the opposing view? Do they use the same strategies for convincing the king? That is, how similar do the opposing memorials look to Choi's?

==='''Student 8 : Q'''===
----

*Discussion Questions:
Who was Ch'oe Myŏngkil (Choe Myeonggil)? Considering the situation of the Chosŏn (Joseon) in the 17th century, what were the factors that influenced his writing?

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

사용자:Russellguilbault

2019-07-07T05:13:35Z

Russellguilbault: 새 문서: I'm an MA student in philosophy at Northern Illinois University, and I just finished my undergrad in philosophy & Asian studies at the University at Buffalo. I work mostly on Buddhist...

I'm an MA student in philosophy at Northern Illinois University, and I just finished my undergrad in philosophy & Asian studies at the University at Buffalo. I work mostly on Buddhist philosophy, as well as contemporary ethics in the analytic tradition. I'm a participant in the 2019 Advanced Translation Group.

(Translation) 李珥答成浩原(壬申)

2019-07-05T06:33:43Z

Russellguilbault:

(Translation) 李珥答成浩原(壬申)

2019-07-05T06:32:31Z

Russellguilbault:

(Translation) 成俔文明論

2019-07-04T06:57:46Z

Russellguilbault:

{{Primary Source Document3
|Image = 성현 용재총화(문명론).jpg
|English =
|Chinese = 文明論
|Korean = 문명론(''Munmyeongnon'')
|Genre = [[Literati Writings]]
|Type =
|Author = 成俔
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_GO_1306A_0090_000_0010_2004_001_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Year =
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019

}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
我國與中朝不類。我人讀書。有音布釋口訣。故人未易學。中朝所言皆文字。無音釋口訣。故其學易就。我人奸巧多疑。常不信人。故人亦不信我。中朝人純厚無疑。雖與外人交賣。而不甚爭詰。我人雖臨小事輕躁喧鬧。故人多而不能就。中朝人靜默無言。人雖少而事易成。我人多食飮。苟失一時。枵腹無所措。細民貸於富屋。猶糜費而不知節用。以至於困。貴者多列酒食而不知厭。若起軍兵。則飛輓過半。行者出數里之程。而輜重塞途。中朝人不多食。一時所食只一燒餠。猶可度朝夕。不必啖飯。軍卒掛乾粮於馬鞍。以備飢餒。行者雖千萬里之遠。只齎銀錢。求飯卽食。求酒卽飮。求馬卽騎。求僕卽率。居有宇而宿有婦。故無難行之處。我人居官者。有早飯朝飯晝飯。或有無時會飮。侵軼僕隷。務要盛饌。句小失差。必加鞭扑。中朝人居官者雖公卿大夫。其家美備。飯肉一器。送于其司而饋之。我人出使外方者。則官吏迎送于境。先備酒食。其入邑也。邀留數日。大開宴席。務祟沈酗。無日蘇醒。因此得疾而廢者無算。其送別也。張幙於佳山勝水之間。挽袖不放。終日不已。故拙者耗敗官資。而日就頹廢。能者多營助利。而因售己私。官家日蕭。吏民日瘁。而不勝其苦矣。中朝人出使者。萬騎前導。節鉞輝煌。可謂盛矣。其入邑也。官吏拜于堂下。使人入房。只啖豚蹄糲飯。與伴從同宿一榻。明日卽行。官吏出五里之外。餞三杯而送之。官吏欲修人情。私備酒食。稱下程而饋之。故使不留連。官無費物。而州縣常足也。我國人物。奴婢居半。故雖名州鉅邑。而軍卒鮮少。中朝則人皆國人。戶皆精兵。雖小小僻邑。數萬之衆。可以猝辦。我人輕佻不定。民不畏吏。吏不畏士。士不畏大夫。大夫不畏公卿。上下相陵思相傾軋。中朝則下民畏吏如豺虎。吏畏公卿大夫如鬼神。公卿大夫畏上如天。故莅事則能就。出令則易從也。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

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

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

==='''Student 1 : Yishu Ma'''===
----

*Discussion Questions:

-As this article takes China as an idealized model, how did people during the 15th-16th century Joseon understand their own culture? Are there any other literati writings which could give us further information?

==='''Student 2 : Samuel Sai Hay Chan 陳世熙 진세희'''===
----

*Discussion Questions:

What do you think is the point of 成俔 tried to make in the essay? Is his depiction of China and Korea fair and trustworthy? If not, what is the reason of him depicting the two countries in such ways?

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

*Discussion Questions:

==='''Student 4 : King Kwong Wong'''===
----

*Discussion Questions:
Why did Sŏng Hyŏn (Seong Hyeon) write an essay comparing the Chosŏn (Joseon) people and the Chinese people? What did he want to achieve with this writing?

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

*Discussion Questions:

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

*Discussion Questions:

==='''Student 7 : Russell Guilbault'''===
----

*Discussion Questions:
# Seong Hyeon's criticism of the social/political organization of Joseon, compared to the Ming, seems to me to echo Gim Siseup's emphasis on the importance of 'myeongbun' 名分. Both Seong Hyeon and Gim Siseup believe a strictly enforced system of distinctions between various social ranks & positions is necessary for a country to be properly governed. I'd like to do some more looking into how important this concept was & how widely it circulated among literati during this period.

==='''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:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 鄭澈戒酒文

2019-07-04T06:47:03Z

Russellguilbault: /* Student 7 : (Write your name) */

{{Primary Source Document3
|Image = 정철 계주문1.jpg
|English =
|Chinese = 戒酒文
|Korean = 계주문(''Gyejumun'')
|Genre = [[Literati Writings]]
|Type = 雜著
|Author = 鄭澈
|Year =
|Source = [http://db.itkc.or.kr/inLink?DCI=ITKC_MO_0203A_0040_010_0020_2002_A046_XML Korean Classics and Literati's Collection of Writings (한국고전종합DB)]
|Key Concepts=
|Translator = [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2019

}}
[[File:Backward.png|right|40px|link=2019_JSG_Summer_Hanmun_Workshop_(Advanced)#.282019.29Primary_Sources_for_Korean_Studies]]
<gallery mode=packed heights=150px caption=>
File:정철 계주문2.jpg|鄭澈戒酒文(2)
</gallery>

=='''Introduction'''==

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

{|class="wikitable" style="width:90%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
某之嗜酒有四。不平一也。遇興二也。待客三也。難拒人勸四也。不平則理遣可也。遇興則嘯詠可也。待客則誠信可也。人勸雖苛。吾志旣樹。則不以人言撓奪可也。然則捨四可。而就一不可之中。終始執迷。以誤一生。何也。余休官退處。五承恩旨。到今年春。迫不得已。力疾趨召。陳疏乞退。志在丘壑。則當杜門斂跡。愼言與行可也。而動靜無常。言語失宜。千邪萬妄。皆從酒出。方其醉時。甘心行之。及其醒也。

迷而不悟。人或言之。則初不信然。旣得其實。則羞媿欲死。今日如是。明日又如是。尤悔山積。補過無時。親者哀之。疏者唾之。褻天命。慢人紀。見棄於名敎者不淺焉。月之初吉。辭家廟。出國門。臨江將濟。送者滿舟。回首洛中。追思旣往。則恰似穿窬之人。抽身鋒鏑。白日對人。惶駭窘迫。無地自容。終日踧踖。如負大罪。及去而更來于江上也。

先忌適臨。嗚咽呑聲。哀慘之中。善端萌露。遂慨然自訟曰。喜獵何到於明道。而萌動於十年之後。好色何到於澹菴。而繫戀於動忍之餘。難操者心。易失者志。心兮志兮。孰主張之。主人翁兮。常惺惺兮。苟不如此言。吾何以更見江水兮。萬曆五年丁丑四月七日。書于西湖亭舍。
||
(translation)
|-
|}

=='''Discussion Questions'''==
#
#

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

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''(sample) : Jaeyoon Song'''===
----

*Discussion Questions:

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

*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 : Russell Guilbault'''===
----

*Discussion Questions:
# The piece flows between admonitions against drinking and a personal narrative about Jeong Cheol's personal misfortunes. Many of his misfortunes seem to have more to do with political infighting, etc., than with drinking. So are they mentioned just to elicit sympathy? Or does he consider alcohol partly responsible for the problems he sees in Joseon political culture more broadly?

==='''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:

[[Category:2019 JSG Summer Hanmun Workshop]]
[[Category:Advanced Translation Group]]

(Translation) 金時習名分說

2019-07-02T06:45:54Z

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 2019 塞翁失馬

(Translation) 萬曆22年 鎭川 立案

(Translation) 萬曆22年 鎭川 立案

(Translation) 萬曆22年 鎭川 立案

(Translation) 萬曆22年 鎭川 立案

(Translation) 萬曆22年 鎭川 立案

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1636年 外藩蒙古書信

(Translation) 1543年 李彦迪諭書

(Translation) 1543年 李彦迪諭書

(Translation) 1079年 高麗禮賓省牒

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1792年 金憙訓諭敎書

(Translation) 1079年 高麗禮賓省牒

(Translation) 徐命膺 北學議序

(Translation) 徐命膺 北學議序

(Translation) 徐命膺 北學議序

(Translation) 崔鳴吉 丙子封事第一

(Translation) 崔鳴吉 丙子封事第一

사용자:Russellguilbault

(Translation) 李珥 答成浩原(壬申)

(Translation) 李珥 答成浩原(壬申)

(Translation) 成俔 文明論

(Translation) 鄭澈 戒酒文

(Translation) 金時習 名分說

(Translation) 金時習 名分說

(Translation) 金時習 名分說

(Translation) 金時習 名分說

(Translation) 金時習 名分說

(Translation) 金時習 名分說

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 萬曆22年鎭川立案

(Translation) 萬曆22年鎭川立案

(Translation) 萬曆22年鎭川立案

(Translation) 萬曆22年鎭川立案

(Translation) 萬曆22年鎭川立案

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1636年外藩蒙古書信

(Translation) 1543年李彦迪諭書

(Translation) 1543年李彦迪諭書

(Translation) 1079年高麗禮賓省牒

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1792年金憙訓諭敎書

(Translation) 1079年高麗禮賓省牒

(Translation) 徐命膺北學議序

(Translation) 徐命膺北學議序

(Translation) 徐命膺北學議序

(Translation) 崔鳴吉丙子封事第一

(Translation) 崔鳴吉丙子封事第一

(Translation) 李珥答成浩原(壬申)

(Translation) 李珥答成浩原(壬申)

(Translation) 成俔文明論

(Translation) 鄭澈戒酒文

(Translation) 金時習名分說

(Translation) 金時習名分說

(Translation) 金時習名分說

(Translation) 金時習名分說

(Translation) 金時習名分說

(Translation) 金時習名分說