"2018 童蒙先習 05 - 08"의 두 판 사이의 차이
Okyang Chae-Duporge (토론 | 기여) |
(→Passage 5 : (Kyrie)) |
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| 36번째 줄: | 36번째 줄: | ||
*Discussion Questions: | *Discussion Questions: | ||
| − | +I was unsure about how to handle 底 in 無不是底父母. I decided to take it as meaning "to achieve/ to reach (이루다/ 이르다)." Therefore the sentence would read "There are no parents who not/to be right/to achieve," so "There are no parents who do not achieve being right" What is another way to understand this? | + | +I was unsure about how to handle 底 in 無不是底父母. I decided to take it as meaning "to achieve/ to reach (이루다/ 이르다)." Therefore the sentence would read "There are no parents who not/to be right/to achieve," so "There are no parents who do not achieve being right" What is another way to understand this?<br /> |
| + | (YO) If we were to take it as "to achieve" (and 是底 as "to achieve being right"), the expected word order would be 底是 not 是底. My explanation in class was that －底 was an earlier character for modern Chinese －的, a grammatical suffix indicating subordination (A的B=A's B; V的 B=V-ing or V-ed B <他說的話 words that he said>). It would then make 是底父母 'parents who are right' and 不是底父母 'parents who are not right'. Ewa suggested a different idea, which took 底 as a verb meaning 'to anchor' or 'to secure' (I think Kyrie's suggestion for 'to achieve' is in the same vein), as in 永厎烝民之生 "to secure the (happy) lives of the multitude of people forever" in the ''Shangshu'' (''Book of Documents''), and took it as "parents who are not right and supportive (or something like that)". My hesitation was then that we would expect a 之 after 是, i.e., 不是底之父母. | ||
==='''Passage 6 : (Okyang)'''=== | ==='''Passage 6 : (Okyang)'''=== | ||
2018년 7월 8일 (일) 10:12 판
목차
Original Script
5. 苟或父而不子其子하며 子而不父其父하면 其何以立於世乎리오 雖然이나 天下에 無不是底父母라 父雖不慈나 子不可以不孝니
- - 만약 혹시라도 부모이면서 자기 자식을 사랑하지 아니하며 자식이면서 자기 부모를 사랑하지 아니하면 어떻게 세상에서 자립할 수 있겠는가. 비록 그렇지만 천하에는 善하지 않은 부모가 없는지라 부모가 비록 자식을 사랑하지 않더라도 자식은 효도하지 않아서는 안 된다
6. 昔者에 大舜이 父頑母嚚하여 嘗欲殺舜이어늘 舜이 克諧以孝하사 烝烝乂하여 不格姦하시니 孝子之道가 於斯至矣로다 孔子曰 五刑之屬이 三千이로되 而罪莫大於不孝라하시니라.
- - 옛적에 위대하신 舜임금이 아버지는 완악하고 어머니는 모질어서 일찍이 순을 죽이려 하거늘 순은 효도로써 화합하고 끊임없이 다스려 악한 일을 하지 않게 하셨으니 효자의 도리가 여기에서 지극하였다. 공자께서는 “五刑에 해당하는 죄목이 삼천 가지이지만 그 중에서 불효보다 더 큰 죄가 없다.”고 말씀하셨다.
::君臣有義::
7. 君臣은 天地之分이라 尊且貴焉하며 卑且賤焉하니 尊貴之使卑賤과 卑賤之事尊貴는 天地之常經이며 古今之通義라
- - 임금과 신하는 하늘과 땅처럼 분명히 구분되는 관계이다. 임금은 높고 귀하며 신하는 낮고 천하니 존귀한 이가 비천한 이를 부리고 비천한 이가 존귀한 이를 섬기는 것은 천지간의 어디에나 통용되는 도리이며 예나 지금을 막론하고 통용되는 의리이다.
8. 是故로 君者는 體元而發號施令者也요 臣者는 調元而陳善閉邪者也라 會遇之際에 各盡其道하여 同寅協恭하여 以臻至治하나니
- - 이 때문에 임금은 元의 도리를 體行하여 명령을 내리는 존재이고 신하는 임금을 도와 착한 일을 아뢰고 부정한 일을 막는 존재이다. 임금과 신하가 만날 때에 각각 자신의 도리를 극진히 하여 함께 공경하여 지극한 정치를 이루어야 한다.
Translation
Passage 5 : (Kyrie)
If one is a father but does not treat his son like a son, or one is a son but does not treat his father like a father, then how do they stand in the world? Never-the-less, in the entire world there are no parents who are not right. Even if the father does not love his son, the son must be filial.
- Discussion Questions:
+I was unsure about how to handle 底 in 無不是底父母. I decided to take it as meaning "to achieve/ to reach (이루다/ 이르다)." Therefore the sentence would read "There are no parents who not/to be right/to achieve," so "There are no parents who do not achieve being right" What is another way to understand this?
(YO) If we were to take it as "to achieve" (and 是底 as "to achieve being right"), the expected word order would be 底是 not 是底. My explanation in class was that －底 was an earlier character for modern Chinese －的, a grammatical suffix indicating subordination (A的B=A's B; V的 B=V-ing or V-ed B <他說的話 words that he said>). It would then make 是底父母 'parents who are right' and 不是底父母 'parents who are not right'. Ewa suggested a different idea, which took 底 as a verb meaning 'to anchor' or 'to secure' (I think Kyrie's suggestion for 'to achieve' is in the same vein), as in 永厎烝民之生 "to secure the (happy) lives of the multitude of people forever" in the Shangshu (Book of Documents), and took it as "parents who are not right and supportive (or something like that)". My hesitation was then that we would expect a 之 after 是, i.e., 不是底之父母.
Passage 6 : (Okyang)
In the past, the great Sun’s mischievous father and his evil mother once wanted to kill him. Sun settled it down in harmony with filial piety, subdued constantly so as not to lean towards wickedness. His way of filial action reached in such a degree. Kongzi said that three thousand things belong to the five punishments, but nothing is worse than the unfilial action.
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Passage 7 : (Write your name)
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Passage 8 : (Write your name)
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