(Translation) 金時習名分說 - 편집 역사

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‎Discussion Questions

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‎Original Script

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 . 김시습 in 한국민족대백과사전(Encyclopedia of Korean Culture, in Korean). http://encykorea.aks.ac.kr/Contents/Index?contents_id=E0009666
+<!--
 =='''Translation'''==
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 [[Category:2019 JSG Summer Hanmun Workshop]]
 [[Category:Advanced Translation Group]]

← 이전 판		2019년 7월 18일 (목) 05:40 판
27번째 줄:		27번째 줄:

	Kim Sisŭp made his point clear by repeatedly emphasizing the importance of one’s distinctions assigned to the denominations in several articles throughout the collection. For example, in “On the Great Absolute (Taiji shuo),” he cries out for the moral duty that man ought to do (Sollen), which meant to observe one’s titles and distinctions.<sup>2</sup> In “The Biography of Yurang,” moreover, Kim states that, with all the difficulties, I try to humiliate those who have two minds toward their sovereign.<sup>3</sup> “On Titles and Distinctions,” which is presented below, articulates Kim’s criticism against King Sejo’s regime at its full length.		Kim Sisŭp made his point clear by repeatedly emphasizing the importance of one’s distinctions assigned to the denominations in several articles throughout the collection. For example, in “On the Great Absolute (Taiji shuo),” he cries out for the moral duty that man ought to do (Sollen), which meant to observe one’s titles and distinctions.<sup>2</sup> In “The Biography of Yurang,” moreover, Kim states that, with all the difficulties, I try to humiliate those who have two minds toward their sovereign.<sup>3</sup> “On Titles and Distinctions,” which is presented below, articulates Kim’s criticism against King Sejo’s regime at its full length.
		+

	<sup>1</sup> Ki-young Um, “A Study of the Recognition for Kim Siseup (金時習) in 16th Century of Joseon Dynasty,” ''Minjok munhaksa yeon’gu'' 69 (2009): 63-64.		<sup>1</sup> Ki-young Um, “A Study of the Recognition for Kim Siseup (金時習) in 16th Century of Joseon Dynasty,” ''Minjok munhaksa yeon’gu'' 69 (2009): 63-64.

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 =='''Introduction'''==
-Among his contemporaries, Kim Sisŭp (金時習, RR: Kim Siseup; 1435 – 1493) was often remembered as a Buddhist monk, if not an eccentric hermit, who had an extraordinary talent for poetry.[1] This understanding of Kim could derive from a well-known anecdote about him. The Biography of Kim Sisŭp written by Yi I (李珥; 1536 – 1584) describes him wailing and weeping for three days and turned Buddhist after burning all his books when he heard that Grand Prince Suyang (首陽大君; later King Sejo, 世祖; 1417 – 1468) usurped the throne of the rightful child king, Tanjong (RR: Danjong; 1441 – 1457) in 1455.
+Among his contemporaries, Kim Sisŭp (金時習, RR: Kim Siseup; 1435 – 1493) was often remembered as a Buddhist monk, if not an eccentric hermit, who had an extraordinary talent for poetry.<sup>1</sup> This understanding of Kim could derive from a well-known anecdote about him. The Biography of Kim Sisŭp written by Yi I (李珥; 1536 – 1584) describes him wailing and weeping for three days and turned Buddhist after burning all his books when he heard that Grand Prince Suyang (首陽大君; later King Sejo, 世祖; 1417 – 1468) usurped the throne of the rightful child king, Tanjong (RR: Danjong; 1441 – 1457) in 1455.
 This image of Kim, however, changed dramatically as the collection of Kim’s works was published by King Chungjong’s (RR: Jungjong; r. 1506 – 1544) order in 1521. Those government officials who participated in the publication predominantly described Kim as a high-minded Confucian scholar and interpreted his involvement in Buddhism as a protest to King Sejo’s usurpation of the throne. “On Titles and Distinctions,” which was compiled in the collection, may be the best example that reveals Kim’s image as a Confucian scholar in protest, as it subtly but unmistakably criticizes the usurpers in King Sejo’s regime who violated the foremost Confucian order mandated between the ruler and the ruled. Indeed, the usurpation of the rightful king must have been an act that shook the foundation of the Confucian society such as Chosŏn (RR: Joseon) kingdom.
-Kim Sisŭp made his point clear by repeatedly emphasizing the importance of one’s distinctions assigned to the denominations in several articles throughout the collection. For example, in “On the Great Absolute (Taiji shuo),” he cries out for the moral duty that man ought to do (Sollen), which meant to observe one’s titles and distinctions.[2] In “The Biography of Yurang,” moreover, Kim states that, with all the difficulties, I try to humiliate those who have two minds toward their sovereign.[3] “On Titles and Distinctions,” which is presented below, articulates Kim’s criticism against King Sejo’s regime at its full length.
+Kim Sisŭp made his point clear by repeatedly emphasizing the importance of one’s distinctions assigned to the denominations in several articles throughout the collection. For example, in “On the Great Absolute (Taiji shuo),” he cries out for the moral duty that man ought to do (Sollen), which meant to observe one’s titles and distinctions.<sup>2</sup> In “The Biography of Yurang,” moreover, Kim states that, with all the difficulties, I try to humiliate those who have two minds toward their sovereign.<sup>3</sup> “On Titles and Distinctions,” which is presented below, articulates Kim’s criticism against King Sejo’s regime at its full length.
-[1] Ki-young Um, “A Study of the Recognition for Kim Siseup (金時習) in 16th Century of Joseon Dynasty,” ''Minjok munhaksa yeon’gu'' 69 (2009): 63-64.
+<sup>1</sup> Ki-young Um, “A Study of the Recognition for Kim Siseup (金時習) in 16th Century of Joseon Dynasty,” ''Minjok munhaksa yeon’gu'' 69 (2009): 63-64.
-[2] Yong Gon Kim, “The Formation Process of Kim Siseup’s Political Ideas: His Conditions and Responses toward the Establishment of Moral Politics,” ''Hanguk hakbo'' 18 (1980): 48.
+<sup>2</sup> Yong Gon Kim, “The Formation Process of Kim Siseup’s Political Ideas: His Conditions and Responses toward the Establishment of Moral Politics,” ''Hanguk hakbo'' 18 (1980): 48.
-[3] Kim, “The Formation Process,” 50.
+<sup>3</sup> Kim, “The Formation Process,” 50.
 =='''Original Script'''==

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 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。
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-Great are the titles and distinctions to people! The ''Book of Change'' states,“The Heaven is venerable and the Earth is base<sup>2</sup>, the cosmos has been settled [this way]. The higher and lower are displayed, the noble and humble have their places [to be at]”, meaning that the titles and distinctions cannot be overstepped. What are the “titles”? They are [the titles of] the Son of Heaven, feudal lords, marquises, ministers, senior officials, functionaries, commoners. What are the “distinctions”? They are [the statutes] high and low, venerable and base, noble and humble. If you possess the titles and distinctions but do not regulate it with rituals, then the discipline and law cannot be preserved. The heart of titles and distinctions would [then] vainly become an empty vessel and no one would command it.
+Great are the titles and distinctions to people! The ''Book of Change'' states,“The Heaven is venerable and the Earth is base,<sup>1</sup> the cosmos has been settled [this way]. The higher and lower are displayed, the noble and humble have their places [to be at]”, meaning that the titles and distinctions cannot be overstepped. What are the “titles”? They are [the titles of] the Son of Heaven, feudal lords, marquises, ministers, senior officials, functionaries, commoners. What are the “distinctions”? They are [the statutes] high and low, venerable and base, noble and humble. If you possess the titles and distinctions but do not regulate it with rituals, then the discipline and law cannot be preserved. The heart of titles and distinctions would [then] vainly become an empty vessel and no one would command it.
 Consequently, the Son of the Heaven rules over feudal lords, feudal lords rule over ministers and senior officials, ministers and senior officials control functionaries and commoners. The noble, as noble, command the humble. The humble, as humble, follow [the command of] the noble. The fact that the upper command the lower is similar to the head and eyes moving the hands and feet. The fact that the lower serve the upper is like the branches and leaves protecting the roots. Thereafter, the upper and lower support one another, the roots and twigs maintain one another: if you apply these [methods] to a country, the country will be naturally governed, if you apply these [methods] to a family, the family will be naturally put into order. If you go through these means, then the sovereign will be like the sovereign, the subject will be like the subject, the father will be like the father, the son will be like the son, the husband will be like the husband, the wife will be like the wife, the elder will be like the elder, the younger will be like the younger, and they will obey to a hundred orders. <span color=red>The sovereign of Wei awaits Confucius to lead policies. It must first have a correct title.</span> By so saying, if the titles are not correct, the language will not follow [the reality of things]. If the language is not following [the reality of things], the things are not realized. If the things are not realized, the people will not know what to do with [their] hands and feet.
-The ''Book of Change'' states, “The great sovereign possesses the Mandate<sup>1</sup>. He establishes a state and carries on his family. He should not use petty people”, meaning that the titles cannot be overstepped. The ''Book of Change'' states, “Up in the Heaven and low in the pond<sup>3</sup>, a gentleman will make a difference between the upper and the lower, pacify people’s minds and pacify people's minds", meaning that the titles cannot be violated. The Heaven and Earth set the titles and distinctions. The sages cultivate the titles and distinctions. Then and now, historians have been [in charge of] rectifying the denominations and distinctions. They do not approve [the meaning of] decorative tassels<sup>4</sup>. The titles and distinctions are cautious.
+The ''Book of Change'' states, “The great sovereign possesses the Mandate.<sup>2</sup> He establishes a state and carries on his family. He should not use petty people”, meaning that the titles cannot be overstepped. The ''Book of Change'' states, “Up in the Heaven and low in the pond,<sup>3</sup> a gentleman will make a difference between the upper and the lower, pacify people’s minds and pacify people's minds", meaning that the titles cannot be violated. The Heaven and Earth set the titles and distinctions. The sages cultivate the titles and distinctions. Then and now, historians have been [in charge of] rectifying the denominations and distinctions. They do not approve [the meaning of] decorative tassels.<sup>4</sup> The titles and distinctions are cautious.
-Replacing the marten’s tail by a dog’s tail would lead the titles and distinctions to confusion. It was wrong for the feudal lords to have hunted in Heyang because they ruined the titles and distinctions. If they become non-righteous, then it violates the practical meanings of the titles and distinctions. Even if the person of the king is weak, he still ranks above the feudal lords and is distinguished as weak. The sovereigns of Wu and Chu<sup>5</sup> used to not attend the morning session with their correct garments on. We should stop these things from happening again. It was wrong for the them to ascend the throne without recording it. If the king is not addressed as the Heaven, then it is tantamount to belittle him, and this is wrong. At the beginning of the Springs and Autumns, Lu Yingong <sup>6</sup> compiled history books and, by doing so, established [the history of] the Three Jin<sup>7</sup>. By showing the subtle will, which is solemn and rigorous, of which the Sages have started, Lu Yingong settled the titles and distinctions into one. We should not follow those cases below standards no matter how shortly, because it would confuse [the titles and distinctions].
+Replacing the marten’s tail by a dog’s tail would lead the titles and distinctions to confusion. It was wrong for the feudal lords to have hunted in Heyang because they ruined the titles and distinctions. If they become non-righteous, then it violates the practical meanings of the titles and distinctions. Even if the person of the king is weak, he still ranks above the feudal lords and is distinguished as weak. The sovereigns of Wu and Chu used to not attend the morning session with their correct garments on.<sup>5</sup> We should stop these things from happening again. It was wrong for the them to ascend the throne without recording it. If the king is not addressed as the Heaven, then it is tantamount to belittle him, and this is wrong. At the beginning of the Springs and Autumns, Lu Yingong compiled history books and, by doing so, established [the history of] the Three Jin.<sup>6</sup> By showing the subtle will, which is solemn and rigorous, of which the Sages have started, Lu Yingong settled the titles and distinctions into one. We should not follow those cases below standards no matter how shortly, because it would confuse [the titles and distinctions].
@@ 69번째 줄: / 69번째 줄: @@
 <sup>6</sup> Lu Yingong (魯隱公; ? - 712 BCE), the 14th king of the Lu state (1042 - 249 BCE).
 San Jin (三晋, the "Three Jins"), that is the partition of Jin between three families, becoming the new Zhao (趙; 403 - 222 BCE), Wei (魏; 403 - 225 BCE), and Han (韓; 403 - 230 BCE) dynasties.
 |-

@@ 51번째 줄: / 51번째 줄: @@
 Great are the titles and distinctions to people! The ''Book of Change'' states,“The Heaven is venerable and the Earth is base<sup>2</sup>, the cosmos has been settled [this way]. The higher and lower are displayed, the noble and humble have their places [to be at]”, meaning that the titles and distinctions cannot be overstepped. What are the “titles”? They are [the titles of] the Son of Heaven, feudal lords, marquises, ministers, senior officials, functionaries, commoners. What are the “distinctions”? They are [the statutes] high and low, venerable and base, noble and humble. If you possess the titles and distinctions but do not regulate it with rituals, then the discipline and law cannot be preserved. The heart of titles and distinctions would [then] vainly become an empty vessel and no one would command it.
-Consequently, the Son of the Heaven rules over feudal lords, feudal lords rule over ministers and senior officials, ministers and senior officials control functionaries and commoners. The noble, as noble, command the humble. The humble, as humble, follow [the command of] the noble. The fact that the upper command the lower is similar to the head and eyes moving the hands and feet. The fact that the lower serve the upper is like the branches and leaves protecting the roots. Thereafter, the upper and lower support one another, the roots and twigs maintain one another: if you apply these [methods] to a country, the country will be naturally governed, if you apply these [methods] to a family, the family will be naturally put into order. If you go through these means, then the sovereign will act as a sovereign, the subject will act as a subject, the father will act as a father, the son will act as a son, the husband will act as a husband, the wife will act as a wife, the elder will act as an elder, the younger will act as a younger, and they will obey to a hundred orders. <span color=red>The sovereign of Wei awaits Confucius to lead policies. It must first have a correct title.</span> By so saying, if the titles are not correct, the language will not follow [the reality of things]. If the language is not following [the reality of things], the things are not realized. If the things are not realized, the people will not know what to do with [their] hands and feet.
+Consequently, the Son of the Heaven rules over feudal lords, feudal lords rule over ministers and senior officials, ministers and senior officials control functionaries and commoners. The noble, as noble, command the humble. The humble, as humble, follow [the command of] the noble. The fact that the upper command the lower is similar to the head and eyes moving the hands and feet. The fact that the lower serve the upper is like the branches and leaves protecting the roots. Thereafter, the upper and lower support one another, the roots and twigs maintain one another: if you apply these [methods] to a country, the country will be naturally governed, if you apply these [methods] to a family, the family will be naturally put into order. If you go through these means, then the sovereign will be like the sovereign, the subject will be like the subject, the father will be like the father, the son will be like the son, the husband will be like the husband, the wife will be like the wife, the elder will be like the elder, the younger will be like the younger, and they will obey to a hundred orders. <span color=red>The sovereign of Wei awaits Confucius to lead policies. It must first have a correct title.</span> By so saying, if the titles are not correct, the language will not follow [the reality of things]. If the language is not following [the reality of things], the things are not realized. If the things are not realized, the people will not know what to do with [their] hands and feet.
 The ''Book of Change'' states, “The great sovereign possesses the Mandate<sup>1</sup>. He establishes a state and carries on his family. He should not use petty people”, meaning that the titles cannot be overstepped. The ''Book of Change'' states, “Up in the Heaven and low in the pond<sup>3</sup>, a gentleman will make a difference between the upper and the lower, pacify people’s minds and pacify people's minds", meaning that the titles cannot be violated. The Heaven and Earth set the titles and distinctions. The sages cultivate the titles and distinctions. Then and now, historians have been [in charge of] rectifying the denominations and distinctions. They do not approve [the meaning of] decorative tassels<sup>4</sup>. The titles and distinctions are cautious.

@@ 76번째 줄: / 76번째 줄: @@
 =='''Discussion Questions'''==
-# Which year Kim Sisûp's original text was written in?
+# In which year Kim Sisûp's original text was written?
 # How was Kim Sisûp related to other literati during Sejong's reign? Did the defenders and critics of Sejong's rule (or simply the political status quo during Sejong's rule) use clashing philosophical arguments or frameworks to bolster their respective cases, or did they generally agree on the philosophical underpinnings, and disagree only on the immediate facts?
 # Why was Kim Sisûp's writings put into a collection? Where was the later preserved? Who were his audience before and after his texts were collected?

@@ 149번째 줄: / 149번째 줄: @@
 Par conséquent, le Fils du Ciel contrôle les seigneurs, les seigneurs contrôlent les ministres et hauts fonctionnaires, les ministres et hauts fonctionnaires gouvernent les bureaucrates et roturiers. Les nobles, en tant que nobles, dirigent les humbles. Les humbles, en tant qu'humbles, suivent les [ordres des] nobles. Le fait que les supérieurs commandent les inférieurs, est similaire à la tête et aux yeux qui mettent en mouvement les mains et les pieds. Le fait que les inférieurs servent les supérieurs, est comme les branches [d'arbre] qui protègent les feuilles et les racines. [Ainsi,] Par la suite, les supérieurs et les inférieurs se soutiennent mutuellement, les racines et les extrémités [des arbres] se maintiennent mutuellement. Par cela, [appliqué] au pays, le pays se gouverne naturellement. Par cela, [appliqué] à la famille, la famille est mise en ordre naturellement. En suivant ce [raisonnement], le souverain agit comme un souverain, le sujet agit comme un sujet, le père agit comme un père, le fils agit comme un fils, le mari agit comme un mari, l'épouse agit comme une épouse, l'aîné agit comme un aîné, le cadet agit comme un cadet, et ils obéissent à une centaine d'ordres. Si le souverain de Wei attend Confucius pour appliquer ses politiques, il doit d'abord corriger les dénominations. C'est-à-dire que si les dénominations ne sont pas correctes, la langue ne suivra pas [la réalité des choses], si la langue ne suit pas [la réalité des choses], les choses ne seront pas réalisées. Si les choses ne sont pas réalisées, le peuple ne saura pas que faire de ses mains et pieds.
-Le ''Livre des transformations'' dit: "[Quand] Le Grand Souverain est en possession du Mandat<sup>1</sup>, il établit un Etat et perpétue [l'existence de] sa famille. Il ne doit pas employer de personne [de] faible [valeur]", ce qui veut dire que les dénominations ne peuvent être bafouées. Le ''Livre des transformations'' dit:
+Le ''Livre des transformations'' dit: "[Quand] Le Grand Souverain est en possession du Mandat<sup>1</sup>, il établit un Etat et perpétue [l'existence de] sa famille. Il ne doit pas employer de personne [de] faible [valeur]", ce qui veut dire que les dénominations ne peuvent être bafouées. Le ''Livre des transformations'' dit: "Le ciel en haut, le bassin en bas<sup>3</sup>; un
 上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。

@@ 166번째 줄: / 166번째 줄: @@
 <sup>4</sup> Décorations que les seigneurs attachaient à leur chevaux.
-<sup>5</sup> Wu (吳; 11ème siècle av. J.-C. - 473 av. J.-C.) and Chu (楚; 11ème siècle 1030 av. J.-C. - 223 av. J.-C.) were two of the main kingdoms during the Springs and Autumns period (771 – 476 BC).
+<sup>5</sup> Wu (吳; 11ème siècle av. J.-C. - 473 av. J.-C.) and Chu (楚; 11ème siècle 1030 av. J.-C. - 223 av. J.-C.) were two of the main kingdoms during the Springs and Autumns period (771 – 476 av. J.-C.).
-<sup>6</sup> Lu Yingong (魯隱公; ? - 712 BC), the 14th king of the Lu state (1042 - 249 BC).
+<sup>6</sup> Lu Yingong (魯隱公; ? - 712 av. J.-C.), le 14ème roi de l'Etat de Lu (1042 - 249 av. J.-C.).
-<sup>7</sup> San Jin (三晋, the "Three Jins"), that is the partition of Jin between three families, becoming the new Zhao (趙; 403 - 222 BC), Wei (魏; 403 - 225 BC), and Han (韓; 403 - 230 BC) dynasties.
+<sup>7</sup> San Jin (三晋, the "Three Jins"), that is the partition of Jin between three families, becoming the new Zhao (趙; 403 - 222 av. J.-C.), Wei (魏; 403 - 225 av. J.-C.), and Han (韓; 403 - 230 av. J.-C.) dynasties.

@@ 66번째 줄: / 66번째 줄: @@
 <sup>4</sup> Decorations that feudal lords would attach to their horses.
-<sup>5</sup> Wu (吳; 11th century BCE - 473 BCE) and Chu ((楚; 1030 - 223 BCE)) were two of the main kingdoms during the Springs and Autumns period (771 – 476 BCE).
+<sup>5</sup> Wu (吳; 11th century BCE - 473 BCE) and Chu (楚; 1030 - 223 BCE) were two of the main kingdoms during the Springs and Autumns period (771 – 476 BCE).
 <sup>6</sup> Lu Yingong (魯隱公; ? - 712 BCE), the 14th king of the Lu state (1042 - 249 BCE).

@@ 60번째 줄: / 60번째 줄: @@
 <sup>1</sup> 天命, the Mandate of Heaven.
-<sup>2</sup> James Legge translates this as “heaven (conceived of as) honourable, and earth (conceived of as) mean”.
+<sup>2</sup> James Legge translates this as “heaven (conceived of as) honorable, and earth (conceived of as) mean”.
 <sup>3</sup> This is a reference to li (離; ☲), one of the 64 hexagrams.
@@ 66번째 줄: / 66번째 줄: @@
 <sup>4</sup> Decorations that feudal lords would attach to their horses.
-<sup>5</sup> Wu (吳; 11th century BC - 473 BC) and Chu (吳; 11th century BC – 473 BC) were two of the main kingdoms during the Springs and Autumns period (771 – 476 BC).
+<sup>5</sup> Wu (吳; 11th century BCE - 473 BCE) and Chu ((楚; 1030 - 223 BCE)) were two of the main kingdoms during the Springs and Autumns period (771 – 476 BCE).
-<sup>6</sup> Lu Yingong (魯隱公; ? - 712 BC), the 14th king of the Lu state (1042 - 249 BC).
+<sup>6</sup> Lu Yingong (魯隱公; ? - 712 BCE), the 14th king of the Lu state (1042 - 249 BCE).
-<sup>7</sup> San Jin (三晋, the "Three Jins"), that is the partition of Jin between three families, becoming the new Zhao (趙; 403 - 222 BC), Wei (魏; 403 - 225 BC), and Han (韓; 403 - 230 BC) dynasties.
+<sup>7</sup> San Jin (三晋, the "Three Jins"), that is the partition of Jin between three families, becoming the new Zhao (趙; 403 - 222 BCE), Wei (魏; 403 - 225 BCE), and Han (韓; 403 - 230 BCE) dynasties.
 |-

(Translation) 金時習 名分說 - 편집 역사