(Translation) 朴突夢傳 - 편집 역사

2017년 10월 31일 (화) 08:15에 Admin님의 편집

2017-10-31T08:15:49Z

2017년 10월 31일 (화) 08:15에 Admin님의 편집

2017-10-31T08:15:11Z

2017년 10월 31일 (화) 08:13에 Admin님의 편집

2017-10-31T08:13:37Z

2017년 10월 31일 (화) 08:12에 Admin님의 편집

2017-10-31T08:12:57Z

Mashakobzeva: /* Introduction */

2017-07-20T11:41:33Z

‎Introduction

Mashakobzeva: /* Introduction */

2017-07-20T11:02:15Z

‎Introduction

Mashakobzeva: /* Introduction */

2017-07-20T11:01:48Z

‎Introduction

Mashakobzeva: /* Original Script */

2017-07-20T06:50:05Z

‎Original Script

2017년 7월 19일 (수) 13:21에 Hu777jing님의 편집

2017-07-19T13:21:29Z

2017년 7월 19일 (수) 13:20에 Hu777jing님의 편집

2017-07-19T13:20:48Z

@@ 33번째 줄: / 33번째 줄: @@
 {|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
-!style="width:22%;"|Classical Chinese || style="width:78%;"| English
+!style="width:23%;"|Classical Chinese || style="width:77%;"| English
 |-
+|

@@ 33번째 줄: / 33번째 줄: @@
 {|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
-!style="width:25%;"|Classical Chinese || style="width:75%;"| English
+!style="width:22%;"|Classical Chinese || style="width:78%;"| English
 |-
+|

@@ 33번째 줄: / 33번째 줄: @@
 {|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
-!style="width:20%;"|Classical Chinese || style="width:80%;"| English
+!style="width:25%;"|Classical Chinese || style="width:75%;"| English
 |-
+|

@@ 33번째 줄: / 33번째 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:20%;"|Classical Chinese || style="width:80%;"| English
 |-
+|

← 이전 판		2017년 7월 20일 (목) 11:41 판
24번째 줄:		24번째 줄:


−	~~“From~~ 『里鄕見聞錄』 compiled by Yu Jaegeon 劉在建 in ~~1862~~ (~~哲宗 13~~); also included in ~~『好古齋集』~~.”	+	A folk tale of Pak Tolmong was part of the collection of tales 『里鄕見聞錄』 "Ihyang gyeonmunrok" (Records of Memories from the Lanes and Villages) compiled by Yu Jaegeon 劉在建 (1793-1880) in 1862 (late Joseon). The compilation was somewhat unusual. It included narratives about representatives of lower and middle classes of the society or so-called 委巷人 ''wihangin'' (alley people), such as low-level officials and clerks and village residents. The collection also included narratives about Buddhist monks and slaves, as in the case of the story in question. Therefore, this tale can be valued not only as a piece of literature but also as a rich source of information on social realities of late Joseon at the time, such as the dynamics between the classes and notions of social mobility. We can also catch a glimpse of strong prevalence of Neo-Confucian values and its philosophy.<br />
		+	Author of the compilation worked in Kyujanggak 奎章閣 , a royal library established by King Jeongjo 正祖 in 1776. He was a low-level official himself, so it might suggest that his own status was part of his motivation to compile such narratives circulating at that time.<br />
		+	Tales in the collection, such as "Pak Tolmong," shared a similar narrative pattern. Protagonists of the stories, lower members of the society, express extreme diligence in learning, educate themselves in Confucian Classics, and impress others by their high level of literacy and knowledge of ethical standards propagated by Neo-Confucianism. The tale in question and the rest of the tales included in the collection expressed a prominent notion at the time: desire of ''wihangin'' members to elevate their status which put them up against the ''yangban'', privileged aristocrats, part of a rather ossified and immobile social structure. <br />
		+	At the same time, the tales are not idealized and rather realistic, in a sense that in the end the protagonists, while working hard to realize their dream, do not achieve a high position. We can also say that overall the tales are rather cautious and do not express openly the idea of striving to become part of ''yangban''. There were no radical ideas of subversion of authority and toppling of ''yangban''. Characters abide by Neo-Confucian values and moral principles. The lower status subject in question would defer to the higher ranks; Tolmong would loyally obey his master and would not sever ties with him. Therefore, the private yearning of raising one's status is deemphasized and would never interfere with the sacred hierarchical relationships, such as king-subject, father-son, or accordingly, master-servant.<br />
		+	The story suggests that while the common people based on their ability could be on the same level with ''yangban'' (or even higher, if we take the example of Tolmong and his master's son) in terms of literacy and education, the equality in social status, based on ethical standards deeply engraved in the society at the time, was still not possible.

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

@@ 22번째 줄: / 22번째 줄: @@
 =='''Introduction'''==
-A folk tale of Pak Tolmong was part of the collection of tales 『里鄕見聞錄』 "Ihyang gyeonmunrok" (Record  of in the alleys and villages) compiled by Yu Jaegeon 劉在建 (1793-1880) in 1862 (late Joseon dynasty).  The compilation was somewhat unusual. It included narratives about representatives of lower classes of the society or so-called 委巷人 wihangin (alley people), such as lower level officials and clerks and village residents. The collection also included narratives about Buddhist monks.
 “From 『里鄕見聞錄』 compiled by Yu Jaegeon 劉在建 in  1862 (哲宗 13); also included in 『好古齋集』.”

← 이전 판		2017년 7월 20일 (목) 11:01 판
22번째 줄:		22번째 줄:
	=='''Introduction'''==		=='''Introduction'''==

		+	A folk tale of Pak Tolmong was part of the collection of tales 『里鄕見聞錄』 "Ihyang gyeonmunrok" (Record of in the alleys and villages) compiled by Yu Jaegeon 劉在建 (1793-1880) in 1862 (late Joseon dynasty). The compilation was somewhat unusual. It included narratives about representatives of lower classes of the society or so-called 委巷人 wihangin (alley people), such as lower level officials and clerks and village residents. The collection also included narratives about Buddhist monks.
		+	Author of the compilation worked in Kyujanggak 奎章閣 , a royal library established by King Jeongjo 正祖 in 1776. He was a low-level official himself, so it might suggest that his own status was part of his motivation to compile such narratives circulating at that time.
		+	Tales in the collection, such as "Pak Tolmong," shared a similar narrative pattern. Protagonists of the stories, lower members of the society, express extreme diligence in learning, educate themselves in Confucian Classics, and impress others by their high level of literacy and knowledge of ethical standards propagated by Neo-Confucianism. The tale in question and the rest of the tales included in the collection expressed a prominent notion at the time: desire of wihangin members to elevate their status which put them up against the yangban, privileged aristocrats, initially rather ossified and immobile social structure.
		+	At the same time, the tales are not idealized and were rather realistic in a sense that in the end the protagonists, while working hard to realize their dream, do not achieve a high position. We can also say that content-wise the tales were rather cautious and mellow. There were no radical ideals of subversion of authority and toppling of yangban. Characters abided by Neo-Confucian values and moral principles. The lower status subject in question would defer to the higher ranks; Tolmong would obey his master and not break ties with him. Therefore, the private yearning of raising one's status would never interfere with the sacred hierarchical relationship s, such king-subject, father-son, or accordingly, master-servant.

	“From 『里鄕見聞錄』 compiled by Yu Jaegeon 劉在建 in 1862 (哲宗 13); also included in 『好古齋集』.”		“From 『里鄕見聞錄』 compiled by Yu Jaegeon 劉在建 in 1862 (哲宗 13); also included in 『好古齋集』.”

@@ 59번째 줄: / 59번째 줄: @@
 Pak Tol-mong was a slave, paying tribute to the Kim family. Ever since he could speak he was aiming to learn reading and writing. However, his status did not allow him to have a teacher. Kim's family had a son. Every time the boy sat in the study room to read texts, Tol-mong followed him and watched the lesson from aside. Though Tol-mong could not understand the meaning, he followed the reading and remembered the words. Kim's son often forgot the pronunciation of a word and asked Tol-mong.
-In the neighborhood there lived a Mr. Jeong, he stayed at home and gave lessons. As soon as Tol-mong tied up his hair (got married), he went to Mr. Jeong and asked to take classes. The teacher allowed him to do so. Tol-mong woke up at daybreak, embracing books he waited at the gate of the teacher's place. After the gates were opened he dare to enter. Lowering his head he swiftly approached the door of the teacher's bed chamber, and deferentially waited for the teacher to rise up. The teacher, knowing that he has arrived, asked through the window, "Tol-mong, are you here?" Tol-mong responded, "Yes."
+In the neighborhood there lived one Mr. Jeong, he stayed at home and gave lessons. As soon as Tol-mong tied up his hair (got married), he went to Mr. Jeong and asked to take classes. The teacher allowed him to do so. Tol-mong woke up at daybreak, embracing books he waited at the gate of the teacher's place. After the gates were opened he dare to enter. Lowering his head he swiftly approached the door of the teacher's bed chamber, and deferentially waited for the teacher to rise up. The teacher, knowing that he has arrived, asked through the window, "Tol-mong, are you here?" Tol-mong responded, "Yes."
 After the group of disciples arrived later they all together entered the classroom. Tol-mong was ashamed of himself wearing a slave hat as he was lining up with students wearing scholarly gowns and ivory bodkins. He could not dare to enter the classroom moving his legs reluctantly. The teacher used his discretion to cover [Tolmong's identity as a slave] with a turban and made him enter. After taking a class he returned home and provided service as before. Nobody in Kim’s family knew about that. At the end of the year, he learned the Elementary Learning, the Analects and the Mencius. His knowledge of letters improved every day, and the teacher thought he was quite extraordinary.

@@ 98번째 줄: / 98번째 줄: @@
 -->
 *  '''[http://www.dbpia.co.kr/Journal/ArticleDetail/NODE06609917 	『里鄕見聞錄(이향견문록)』 수록 인물의 사회계층적 위상과 신분 관념 The Social Position of the People Included in Ihyanggyeonmunrok and Their View of Status System in the Late Joseon Dynasty]'''
 =='''References'''==