(Translation) 擊蒙要訣 - 편집 역사

2018년 7월 19일 (목) 04:48에 Admin님의 편집

2018-07-19T04:48:05Z

Admin: /* Original Script */

2018-07-19T04:47:00Z

‎Original Script

2018년 7월 14일 (토) 12:57에 Sanghoon Na님의 편집

2018-07-14T12:57:52Z

2018년 1월 26일 (금) 09:53에 Admin님의 편집

2018-01-26T09:53:29Z

Admin: /* Introduction */

2018-01-26T09:27:46Z

‎Introduction

Admin: Admin님이 (Translation) text1 문서를 넘겨주기를 만들지 않고 (Translation) 擊蒙要訣 문서로 이동했습니다

2017-08-16T08:18:29Z

Admin님이 (Translation) text1 문서를 넘겨주기를 만들지 않고 (Translation) 擊蒙要訣 문서로 이동했습니다

2017년 8월 2일 (수) 08:18에 Sanghoon Na님의 편집

2017-08-02T08:18:46Z

2017년 8월 2일 (수) 08:17에 Sanghoon Na님의 편집

2017-08-02T08:17:19Z

2017년 8월 1일 (화) 00:21에 Sanghoon Na님의 편집

2017-08-01T00:21:48Z

2017년 8월 1일 (화) 00:00에 Sanghoon Na님의 편집

2017-08-01T00:00:55Z

@@ 13번째 줄: / 13번째 줄: @@
 |Translation Year = 2017
 }}
@@ 34번째 줄: / 32번째 줄: @@
 Besides the author's preface, the book consists of ten chapters that are unfolded as follows: making a resolution 立志, revamping the old habits 革舊習, conducting oneself 持身, reading books 讀書, serving parents 事親, performing mourning rites 喪制, conducting ancestral rituals 祭禮, staying at home 居家, treating others 接人, and finally, living in society 處世 in the last chapter.
 =='''Preface and Chapter one'''==
 Click on the following link "<big>'''[[Preface and Chapter one]]'''</big>"
 =='''Original Script'''==
@@ 45번째 줄: / 45번째 줄: @@
 |-
+|
 革舊習章 第二
@@ 110번째 줄: / 108번째 줄: @@
 ||
 革舊習章 第二  Chapter 2. Revamping the Old Habits
@@ 267번째 줄: / 263번째 줄: @@
 *Discussion Questions:
 =='''Footnotes'''==
 <references/>
 =='''Further Readings'''==

@@ 42번째 줄: / 42번째 줄: @@
 {|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
-!style="width:40%;"|Classical Chinese || style="width:60%;"| English
+!style="width:15%;"|Classical Chinese || style="width:85%;"| English
 |-
+|

← 이전 판		2018년 7월 14일 (토) 12:57 판
20번째 줄:		20번째 줄:


−	This is an English translation of Yi I's ''Gyeongmong yogyeol'', but contains only two parts of the book, which are the second chapter and the third chapter(Author's preface and the first chapter were already submitted to the Review of Korean Studies). There already appeared a complete English translation<ref> For more information, see Yi Kwang Ho 2012.</ref> for general readers in 2012, which is also uploaded on the website.<ref> [http://gutenberg.us/details.aspx?bookid=wplbn0003466791 http://gutenberg.us/details.aspx?bookid=wplbn0003466791] (last retrieval Feb 17, 2017).</ref> The published version, however, presents no more than a ~~liberal~~ translation without a primary text or an annotation. So here this one attempts to offer a new version which is more faithful to the primary source text and supplies a proper amount of footnotes that the reader can find useful.	+	This is an English translation of Yi I's ''Gyeongmong yogyeol'', but contains only two parts of the book, which are the second chapter and the third chapter(Author's preface and the first chapter were already submitted to the Review of Korean Studies). There already appeared a complete English translation<ref> For more information, see Yi Kwang Ho 2012.</ref> for general readers in 2012, which is also uploaded on the website.<ref> [http://gutenberg.us/details.aspx?bookid=wplbn0003466791 http://gutenberg.us/details.aspx?bookid=wplbn0003466791] (last retrieval Feb 17, 2017).</ref> The published version, however, presents no more than a literal translation without a primary text or an annotation. So here this one attempts to offer a new version which is more faithful to the primary source text and supplies a proper amount of footnotes that the reader can find useful.


−	Yi I 李珥 (1536-1584) was one of the most prominent Confucian scholars during the Joseon period. He was also an active politician, but left office in 1576 because of the factional strife between the Easterners and the Westerners.<ref> For more information, see Kim 1973, 27-28.</ref> The place where he went was his wife's hometown, Haeju in Hwanghae province (now located in North Korea).<ref> For more information, see Pak 2009, 164.</ref>	+	Yi I 李珥 (1536-1584) was one of the most prominent Confucian scholars during the Joseon period. He was also an active politician but left office in 1576 because of the factional strife between the Easterners and the Westerners.<ref> For more information, see Kim 1973, 27-28.</ref> The place where he went was his wife's hometown, Haeju in Hwanghae province (now located in North Korea).<ref> For more information, see Pak 2009, 164.</ref>

@@ 9번째 줄: / 9번째 줄: @@
 |Year = 1577
 |Key Concepts= 革舊習, 持身
-|Translator = Sanghoon Na
+|Translator = [[2017 Summer Hanmun Workshop (Intermediate)#수강생 | Participants of 2017 Summer Hanmun Workshop (Intermediate Training Group)]]
 |Editor =  Sanghoon Na
 |Translation Year = 2017

← 이전 판		2018년 1월 26일 (금) 09:27 판
20번째 줄:		20번째 줄:


−	This is an English translation of Yi I's ''Gyeongmong yogyeol'', but contains only two parts of the book, which are the second chapter and the third chapter(Author's preface and the first chapter were already submitted to the Review of Korean Studies). There already appeared a complete English translation<ref> For more information, see Yi Kwang Ho 2012.</ref> for general readers in 2012, which is also uploaded on the website.<ref> [http://gutenberg.us/details.aspx?bookid=wplbn0003466791] (last retrieval Feb 17, 2017).</ref> The published version, however, presents no more than a liberal translation without a primary text or an annotation. So here this one attempts to offer a new version which is more faithful to the primary source text and supplies a proper amount of footnotes that the reader can find useful.	+	This is an English translation of Yi I's ''Gyeongmong yogyeol'', but contains only two parts of the book, which are the second chapter and the third chapter(Author's preface and the first chapter were already submitted to the Review of Korean Studies). There already appeared a complete English translation<ref> For more information, see Yi Kwang Ho 2012.</ref> for general readers in 2012, which is also uploaded on the website.<ref> [http://gutenberg.us/details.aspx?bookid=wplbn0003466791 http://gutenberg.us/details.aspx?bookid=wplbn0003466791] (last retrieval Feb 17, 2017).</ref> The published version, however, presents no more than a liberal translation without a primary text or an annotation. So here this one attempts to offer a new version which is more faithful to the primary source text and supplies a proper amount of footnotes that the reader can find useful.

← 이전 판	2017년 8월 16일 (수) 08:18 판
(차이 없음)

@@ 122번째 줄: / 122번째 줄: @@
 -02 其一 惰其心志 放其儀形 只思暇逸 深厭拘束 其二 常思動作 不能守靜 紛紜出入 打話度日 其三 喜同惡異 汨於流俗 稍欲修飭 恐乖於衆 其四 好以文辭 取譽於時 剽竊經傳 以飾浮藻 其五 工於筆札 業於琴酒 優游卒歲 自謂淸致 其六 好聚閒人 圍碁局戱 飽食終日 只資爭競 其七 歆羨富貴 厭薄貧賤 惡衣惡食 深以爲恥 其八 嗜慾無節 不能斷制 貨利聲色 其味如蔗
-The first habit is to be lazy with one's mind, loose his demeanor, think only of being free and idle, and deeply abhor to be constrained, or disciplined.
+The first habit is laziness of one's mind, a loose demeanor, thinking only of being free and idle, and deeply hating to be constrained, or disciplined.
-The second is to constantly think of moving, not able to keep quietness, confusedly come and go, and spend a day talking.
+The second is constantly thinking of moving, not able to preserve the quietness, confusedly coming and going, and spending the day talking.
-The third is to like to be same [as everyone else] but hate to be different, being familiarized with current customs, and only a little want to cultivate oneself and be cautious, being afraid of being alienated from majority.
+The third is like to be same [as everyone else] but hate to be different, being familiarized with current customs, and only a little want to cultivate oneself and be cautious, being afraid of being alienated from majority.
 The fourth is to prefer to gain fame by literary skills in the generation, and decorate flowery writings by plagiarizing the classics.
 The fifth is to put efforts in [fancy] composition, be indulged in music and wine, and waste a year flirting and playing, talking to oneself that these are refined tastes.

@@ 117번째 줄: / 117번째 줄: @@
 -01 人雖有志於學 而不能勇往直前 以有所成就者 舊習 有以沮敗之也 舊習之目 條列如左 若非勵志痛絶 則終無爲學之地矣
-The reason why one is not able to courageously proceed straight ahead to achievements, although he sets his mind on learning, is that the old habits prevent and discourage the mind.
+The reason why one is not able to courageously proceed straight ahead to [his] achievements, although he sets his mind on learning, is that his old habits prevent and discourage his mind. A list enumerates these old habits below. Unless one exerts his mind and ruthlessly breaks these habits, then in the end, there will be no base of learning.
 -02 其一 惰其心志 放其儀形 只思暇逸 深厭拘束 其二 常思動作 不能守靜 紛紜出入 打話度日 其三 喜同惡異 汨於流俗 稍欲修飭 恐乖於衆 其四 好以文辭 取譽於時 剽竊經傳 以飾浮藻 其五 工於筆札 業於琴酒 優游卒歲 自謂淸致 其六 好聚閒人 圍碁局戱 飽食終日 只資爭競 其七 歆羨富貴 厭薄貧賤 惡衣惡食 深以爲恥 其八 嗜慾無節 不能斷制 貨利聲色 其味如蔗
-The first habit is to be lazy with one's mind, loose his demeanor, think only of being free and idle, and deeply hate to be constrained, or disciplined.
+The first habit is to be lazy with one's mind, loose his demeanor, think only of being free and idle, and deeply abhor to be constrained, or disciplined.
-The second is to constantly think of moving, not being able to keep quietness, confusedly come and go, and spend a day just talking.
+The second is to constantly think of moving, not able to keep quietness, confusedly come and go, and spend a day talking.
 The third is to like to be same [as everyone else] but hate to be different, being familiarized with current customs, and only a little want to cultivate oneself and be cautious, being afraid of being alienated from majority.
 The fourth is to prefer to gain fame by literary skills in the generation, and decorate flowery writings by plagiarizing the classics.

@@ 125번째 줄: / 125번째 줄: @@
 The first habit is to be lazy with one's mind, loose his demeanor, think only of being free and idle, and deeply hate to be constrained, or disciplined.
 The second is to constantly think of moving, not being able to keep quietness, confusedly come and go, and spend a day just talking.
-The third is to like to be same [with others] but hate to be different, being familiarized with current customs, and slightly want to cultivate oneself with caution but be afraid of being separated from majority.
+The third is to like to be same [as everyone else] but hate to be different, being familiarized with current customs, and only a little want to cultivate oneself and be cautious, being afraid of being alienated from majority.
 The fourth is to prefer to gain fame by literary skills in the generation, and decorate flowery writings by plagiarizing the classics.
-The fifth is to put efforts in [fancy] composition, being indulged in music and wine, waste a year just playing, and talk to oneself that these are refined tastes.
+The fifth is to put efforts in [fancy] composition, be indulged in music and wine, and waste a year flirting and playing, talking to oneself that these are refined tastes.
 The sixth is to like gather idlers, play paduk(go) or chess, spend a day glutting oneself with foods, and only try fighting and competing.
-The seventh is to wish for riches and honor, hate poverty and lowliness, and be deeply ashamed of bad clothes and bad food.<ref> Analects 4.9. The Master said, "A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food is not fit to be discoursed with." 子曰 士志於道而恥惡衣惡食者 未足與議也</ref>
+The seventh is to wish for riches and honor, but hate poverty and lowliness, being deeply ashamed of bad clothes and bad food.<ref> Analects 4.9. The Master said, "A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food is not fit to be discoursed with." 子曰 士志於道而恥惡衣惡食者 未足與議也</ref>
-The eighth is to enjoy carnal desires without self-control, not being able to cut them off, and property, wealth, music, and women as if they were sweets.
+The eighth is to enjoy carnal desires without self-control, being unable to cut them off, and consider property, wealth, music, and women as sweets.