(Translation) 李重煥擇里志總論 - 편집 역사

2022년 2월 14일 (월) 16:34에 Lotus님의 편집

2022-02-14T16:34:53Z

Jaeyoon.song: /* Original Script */

2018-07-19T13:04:55Z

‎Original Script

2018년 7월 18일 (수) 06:12에 Hu777jing님의 편집

2018-07-18T06:12:36Z

Hu777jing: /* Original Script */

2018-07-18T05:58:29Z

‎Original Script

2018년 7월 18일 (수) 02:50에 Hu777jing님의 편집

2018-07-18T02:50:41Z

Hu777jing: /* Original Script */

2018-07-18T01:42:15Z

‎Original Script

Hu777jing: /* Original Script */

2018-07-18T01:40:49Z

‎Original Script

Hu777jing: /* Original Script */

2018-07-17T23:05:46Z

‎Original Script

Hu777jing: /* Original Script */

2018-07-17T16:26:17Z

‎Original Script

Hu777jing: /* Original Script */

2018-07-17T16:11:17Z

‎Original Script

@@ 95번째 줄: / 95번째 줄: @@
 |}
+<!--
 =='''References'''==
 <references/>
@@ 105번째 줄: / 105번째 줄: @@
 =='''Further Readings'''==
-<!--
 <div style="color:#008080;">
 * View together with '''~~'''.
 </div>
--->
+*
+*
@@ 208번째 줄: / 208번째 줄: @@
 [[Category:2018 Hanmun Summer Workshop]]
 [[Category:Advanced Translation Group]]

@@ 23번째 줄: / 23번째 줄: @@
 {|class="wikitable" style="width:100%; background-color:#ffffff;"
-!style="width:25%;"|Image || style="width:30%;"|Text || style="width:45%;"| Translation
+!style="width:20%;"|Image || style="width:25%;"|Text || style="width:55%;"| Translation
 |-
 | [[File:택리지총론1.jpg |border|택리지총론1|400px]]

@@ 1번째 줄: / 1번째 줄: @@
 {{Primary Source Document3
 |Image = 택리지총론0.jpg
-|English =
+|English = Records of Selecting Places
 |Chinese =  擇里志 總論
 |Korean = 택리지 총론('''')

@@ 62번째 줄: / 62번째 줄: @@
 However, it is difficult to change when something becomes a convention. Since Koryŏ was founded, it has been 800-odd years. There are (a lot of) families who upgraded from a low status to aristocracy, and their prestige positions have been inherited by generations. Their moral merits and achievements are so great that it is sufficient to glorify and illuminate historical books. How could that be inferior to the descendants of the Chinese prestige families like Cui(崔), Lu(盧), Wang(王), Xie(謝)? Let alone that Chosŏn is a more civilized dynasty than Koryŏ. The sage king of Sejong ascended the throne and became the instructor of Chosŏn people. He adopted rituals, laws, and Confucianism to rule the country. As a consequence, every scholar-official is literary and moral. (They are truly illuminated by) the high attainments. Therefore, if someone is crude and unlearned, then people will call him a savage as if Wu people call Chu people Cangchu(傖楚)<ref>魏晋南北朝时，吴人以上国自居，鄙视楚人粗伧，谓之“伧楚”。因亦用为楚人的代称。</ref>; if one makes a small mistake in terms of marriage, he will be treated as a barbarian; and if one has any stained behaviour, he will be isolated by others. Moreover, military men and businessmen are also low people as well even though they were born in scholar-officials' families. Certainly, there are tremendous obstacles for those people if they want to become a scholar-official. They have to commit themselves to study literature, do righteousness, cultivate themselves, regulate the family, and then they are able to behave (as a human being) in the world(行世?). Therefore, all behaviors like going into or withdrawing from the officialdom, active and passive motions will be pointed out by other people.
-From the reign of the King of Sejong down to the King of Sŏnjo, scholar-officials experience recession and prosperousness during the 200 years. No one could arrive at perfection in everything. As a consequence, partial opions repeatedly occur, resulting in that even the sages cannot persuade people, unfilial people can easily hide (in the world). And then it becomes much more difficult for scholar-officials to behave themselves and establish the fame (行身立名). Thereupon, the system of the sate put weight on scholar-officials but not employ the severe punishment. So (there is room) for wicked people to get success, and even abuse public power to retaliate against a personal enemy. The persecution(war?) of scholars(搢紳之禍) frequently happens. These mean people abandon scholars who have no frame, be vigilant against those who got a frame. Should they feel vigilant, they must slaughter the scholars(無名則見棄得名則見忌忌則必殺之). How difficult it is to be a scholar in our country. Moreover, when their vigilance declines, the debate about right and wrong use to come up. When the debate becomes more and more intense, the vigilance would be more severe. As a result, people will kill each other, (which is internecine).
+From the reign of the King of Sejong down to the King of Sŏnjo, scholar-officials experience recession and prosperousness during the 200 years. No one could arrive at perfection in everything. As a consequence, partial opinions repeatedly occur, resulting in that even the sages cannot persuade people, unfilial people can easily hide (in the world). And then it becomes much more difficult for scholar-officials to behave themselves and establish the fame (行身立名). Thereupon, the system of the sate put weight on scholar-officials but not employ the severe punishment. So (there is room) for wicked people to get success, and even abuse public power to retaliate against a personal enemy. The literati purges(搢紳之禍) frequently happens. These mean people abandon scholars who have no frame, be vigilant against those who got a frame. Should they feel vigilant, they must slaughter the scholars(無名則見棄得名則見忌忌則必殺之). How difficult it is to be a scholar in our country. Moreover, when their vigilance declines, the debate about right and wrong use to come up. When the debate becomes more and more intense, the vigilance would be more severe. As a result, people will kill each other, (which is internecine).
-Alas! if scholar-officials cannot achieve their ambition in the court they usually withdraw from officialdom and turn back to mountains and forests, which had been a convention from the ancient times. However, today people cannot go with that convention anymore. In the year of Mushin(戊申), some bandits, in the name of the scholar-officials, governed mountains and forests(山林). However, the bandits raised a rebellion and then were rooted out by the court. After that, the court is always concerned that bandits might raise a rebellion in remote mountains and forests. If there is no clue for rebellion, the court will doubt if any people have an eccentric mind.
+Alas! if scholar-officials cannot achieve their ambition in the court they usually withdraw from officialdom and turn back to mountains and forests, which had been a convention from the ancient times. However, today people cannot go with that convention anymore. In the year of musin(戊申), some bandits, in the name of the scholar-officials, governed mountains and forests(山林). However, the bandits raised a rebellion and then were rooted out by the court. After that, the court is always concerned that bandits might raise a rebellion in remote mountains and forests. If there is no clue for rebellion, the court will doubt if any people have an eccentric mind.
 |-

← 이전 판		2018년 7월 18일 (수) 02:50 판
95번째 줄:		95번째 줄:

	\|}		\|}
		+
		+	=='''References'''==
		+	<references/>

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

@@ 73번째 줄: / 73번째 줄: @@
 不惟山林不可往一言語一行事之間其見疑不在於品官與中人下人每在於士大夫而毋論其用舍顯晦與在野在朝殆無所容其身至此咸悔其讀書修行爲士大夫而反有羡農工賈之名則前日士大夫泰然自尊於農工賈之上到今眞有所不及物極則反固其理然也故普天之下一名士大夫則無所可往其將舍士大夫之名而居於農工賈或可以安身立名歟
-曰否今日偏論之害不惟在士大夫從品官中人至及輿儓下賤各以其所與好者不免人之名目抑亦農工賈獨無所相好者乎斯人也旣不能木石禽獸而與斯人也同處於斯世則擡頭擧目卽與物接夫惟接物生親踈親踈生好惡親與好生向合踈與惡生離背一名向背離合則便有界限彼亦不能入此亦不能出雖欲左右隴斷於中又不可得矣惟此界限大囿斯人非山河而堅於鐵石無方向而確有定位無有一人能解脫於此中此今世偏論之形也惟此偏論初生於士大夫末流之弊至使人無所相容古語曰火生於木火發必剋故曰東亦不可居西亦不可居南亦不可居北亦不可居如此則將無地無地則無東西南北無東西南北則便一混淪太極圖也如此則無士大夫無農工賈亦無可居處矣此謂非地之地於是乎作士大夫可居處記
+曰否今日偏論之害不惟在士大夫從品官中人至及輿儓下賤各以其所與好者不免人之名目抑亦農工賈獨無所相好者乎
 ||
-According to current circumstances, if one wants to go into the officialdom, he will be inevitably involved in (conflict and) severe punishment; if one wants to withdraw from the officialdom and go back to countries, unless he goes to the places hidden among range upon range of mountains and rivers, it is difficult for him to find a proper shelter. Not only are people not easy to go back to mountains and forests, but people's words and deeds are under suspicion, which has nothing to do with official ranks, chungin or the lowborn.
+According to current circumstances, if one wants to go into the officialdom, he will be inevitably involved in (conflict and) severe punishment; if one wants to withdraw from the officialdom and go back to countries, unless he goes to the places hidden among range upon range of mountains and rivers, it is difficult for him to find a proper shelter. Not only are people not easy to go back to mountains and forests, but people's words and deeds are under suspicion, which has nothing to do with ranked officials, chungin or the lowborn.
-Only scholar-officials are particularly suspected. No matter being employed or abandoned, highly or low ranked, going into or withdraw from the officialdom, scholar-officials cannot find a shelter. As a result, they start to regret that they had studied, cultivated and become a scholar-official. Instead, they feel envious of farmers, artisans, and merchants. In previous days, scholar-officials' station were unperturbedly above over farmers, artisans and merchants. But nowadays, their station seemly lower than others. It is a natural law that things will develop in the opposite direction when they become extreme. That is why once one obtain the name of scholar-official, he would have nowhere to go. Is it able for a scholar-official to settle down (in the world) and establish his frame, if he abandons his title and hide himself among farmers, artisans, and merchants?
+The answer is "No". The turmoil of partial opinions (on political affairs) does not only influence scholar-officials. From ranked officials, chungin and the lowborn, everybody can get certain fame from those who get well along with(各以其所與好者不免人之名目). How could it be that no one gets well along with any farmer, artisan, or merchant? A man is different from wood and stone, or bird and beast. As people (with different stations) live in the same world, it is unavoidable to be contacted with each other. Once people start to contact, very naturally, there will be closeness and distantness. Closeness and distantness result in likes and dislikes. Closeness and likes bring about solidarity(向合); distantness and dislikes bring about deviation(離背). Once there are solidarity and deviation, there is a demarcation that people with different stations are not able to cross the boundary, neither to stand in the middle. The demarcation is so clear that it restrains everyone, and it is not like a mountain or river, that (to get rid of it) can be harder than to wear away a stone. The demarcation has no direction but has clear definition that no one can be excluded. That is how the partial opinions are formulated.
-The answer is "No". The turmoil of partial opinions (on political affairs) does not only influence scholar-officials.
+Initially, the partial opinions were produced by the scholar-officials. However, in the end, the disadvantages make people cannot accommodate each other. There is an old saying that fire generates wood, and once a fire breaks out, the wood must be destroyed. Therefore, if people say neither east, west, south, or north can live, there will be nowhere to live. If it becomes nowhere, there will be no east, west, south or north, and the universe will be mixed up. How could people live without the discrimination of scholar-officials, farmers, artisans, and merchants? Then the earth will become nowhere. That is the reason why I record the earth where scholar-officials live.
 |-

@@ 64번째 줄: / 64번째 줄: @@
 From the reign of the King of Sejong down to the King of Sŏnjo, scholar-officials experience recession and prosperousness during the 200 years. No one could arrive at perfection in everything. As a consequence, partial writings are repeatedly produced, resulting in that even the sages cannot persuade people, unfilial people can easily hide (in the world). And then it becomes much more difficult for scholar-officials to behave themselves and establish the fame (行身立名). Thereupon, the system of the sate put weight on scholar-officials but not employ the severe punishment. So (there is room) for wicked people to get success, and even abuse public power to retaliate against a personal enemy. The persecution of scholars(搢紳之禍) frequently happens. These mean people abandon scholars who have no frame, be vigilant against those who got frame. Should they feel vigilant, they must slaughter the scholars(無名則見棄得名則見忌忌則必殺之). How difficult it is to be a scholar in our country. Moreover, when their vigilance declines, the debate about right and wrong use to come up. When the debate becomes more and more intense, the vigilance would be more severe. As a result, people will kill each other, (which is internecine).
-Alas! if scholar-officials cannot achieve their ambition in the court they usually withdraw from officialdom and turn back to mountains and forests, which had been a convention from the ancient times. However, today people cannot go with that convention anymore. In the year of Mushin(戊申), some bandits, in the name of the scholar-officials, governed mountains and forests(山林). However, the bandits raised a rebellion and then were rooted out by the court. After that, the court is always concerned that bandits might raise rebellion in remote mountains and forests. If there is no clue for rebellion, the court will doubt if any people have an eccentric mind.
+Alas! if scholar-officials cannot achieve their ambition in the court they usually withdraw from officialdom and turn back to mountains and forests, which had been a convention from the ancient times. However, today people cannot go with that convention anymore. In the year of Mushin(戊申), some bandits, in the name of the scholar-officials, governed mountains and forests(山林). However, the bandits raised a rebellion and then were rooted out by the court. After that, the court is always concerned that bandits might raise a rebellion in remote mountains and forests. If there is no clue for rebellion, the court will doubt if any people have an eccentric mind.
 |-
@@ 71번째 줄: / 71번째 줄: @@
 詭僻之名欲進而仕於朝則刀鋸鼎鑊之爭紛然未已也欲退而處于野則非無靑山萬壘綠水千重卒未易往士大夫於是乎將安歸乎
-不惟山林不可往一言語一行事之間其見疑不在於品官與中人下人每在於士大夫而毋論其用舍顯晦與在野在朝殆無所容其身至此咸悔其讀書修行爲士大夫而反有羡農工賈之名則前日士大夫泰然自尊於農工賈之上到今眞有所不及物極則反固其理然也故普天之下一名士大夫則無所可往其將舍士大夫之名而居於農工賈或可以安身立名歟曰否今日偏論之害不惟在士大夫從品官中人至及輿儓下賤各以其所與好者不免人之名目抑亦農工賈獨無所相好者乎斯人也旣不能木石禽獸而與斯人也同處於斯世則擡頭擧目卽與物接夫惟接物生親踈親踈生好惡親與好生向合踈與惡生離背一名向背離合則便有界限彼亦不能入此亦不能出雖欲左右隴斷於中又不可得矣惟此界限大囿斯人非山河而堅於鐵石無方向而確有定位無有一人能解脫於此中此今世偏論之形也惟此偏論初生於士大夫末流之弊至使人無所相容古語曰火生於木火發必剋故曰東亦不可居西亦不可居南亦不可居北亦不可居如此則將無地無地則無東西南北無東西南北則便一混淪太極圖也如此則無士大夫無農工賈亦無可居處矣此謂非地之地於是乎作士大夫可居處記
+不惟山林不可往一言語一行事之間其見疑不在於品官與中人下人每在於士大夫而毋論其用舍顯晦與在野在朝殆無所容其身至此咸悔其讀書修行爲士大夫而反有羡農工賈之名則前日士大夫泰然自尊於農工賈之上到今眞有所不及物極則反固其理然也故普天之下一名士大夫則無所可往其將舍士大夫之名而居於農工賈或可以安身立名歟
 ||
-According to current circumstances, if one want to go into the officialdom, he will be inevitably involved in (conflict and) severe punishment; if one wants to withdraws from the officialdom and go back to countires, unless he goes to the places hiden among range upon range of mountains and rivers, it is difficult for him to find a proper shelter. Not only are people not easy to go back to mountains and forests, but people's words and deeds are under suspicion, which has nothing to do with official ranks, chungin or the lowborn. Only scholar-officials are particularly suspected. No matter being employed or abandoned, highly or low ranked, going into or withdraw from the officialdom, scholar-officials cannot find a shelter. As a result, they start to regret that they had studied, cultivated and become a scholar-official. Instead, they feel envious of farmers, artisans and merchants. In previous days, scholar-officials' station were unperturbedly above over farmers, artisans and merchants. But nowadays, their station seemly lower than others. It is a natural law that things will develop in the opposite direction when they become extreme.
+According to current circumstances, if one wants to go into the officialdom, he will be inevitably involved in (conflict and) severe punishment; if one wants to withdraw from the officialdom and go back to countries, unless he goes to the places hidden among range upon range of mountains and rivers, it is difficult for him to find a proper shelter. Not only are people not easy to go back to mountains and forests, but people's words and deeds are under suspicion, which has nothing to do with official ranks, chungin or the lowborn.
 |-

(Translation) 李重煥 擇里志 總論 - 편집 역사

2022년 2월 14일 (월) 16:34에 Lotus님의 편집

Jaeyoon.song: /* Original Script */

2018년 7월 18일 (수) 06:12에 Hu777jing님의 편집

Hu777jing: /* Original Script */

2018년 7월 18일 (수) 02:50에 Hu777jing님의 편집

Hu777jing: /* Original Script */

Hu777jing: /* Original Script */

Hu777jing: /* Original Script */

Hu777jing: /* Original Script */

Hu777jing: /* Original Script */

(Translation) 李重煥擇里志總論 - 편집 역사