"2018 童蒙先習 09 - 13"의 두 판 사이의 차이

2018년 7월 12일 (목) 20:19 판

Original Script

 9. 苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

10. 昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰 臣事君以忠이라하시니라

11. 夫婦는 二姓之合이라 生民之始며 萬福之原이니 行媒議婚하며 納幣親迎者는 厚其別也라 是故로 娶妻하되 不娶同姓하며 爲宮室하되 辨內外하여 男子는 居外而不言內하고 婦人은 居內而不言外하나니

12. 苟能莊以涖之하여 以體乾健之道하고 柔以正之하여 以承坤順之義면 則家道正矣어니와 反是而夫不能專制하여 御之不以其道하고 

13. 婦乘其夫하여 事之不以其義하여 昧三從之道하고 有七去之惡이면 則家道索(삭)矣리라

Translation

Passage 9 : Petra Sváková

苟或君而不能盡君道하며 臣而不能修臣職이면 不可與共治天下國家也니라 雖然이나 吾君不能을 謂之賊이니

Indeed perhaps being a ruler but not be able to exhaust the way of the ruler, being a subject but not be able to carry out the responsibility of the subject [then it is] not possible to join together in ruling the family, the state, and all under the Heaven. Nevertheless, saying [that] my ruler is not able [to do this] is called treacherous.

• Discussion Questions:

+ For "天下國家" part I found a reference to Mencius (孟子曰：「人有恆言，皆曰『天下國家』。) in which this part is translated as "The kingdom, the State, the family.". Would this translation be also possible for this text?
- Yes, thus " join together in ruling the family, the state, and all under the Heaven." The reference we mentioned in class was the Great Learning 大學 for its line "修身齊家治國平天下".

Passage 10 : Petra Sváková

昔者에 商紂暴虐이어늘 比干이 諫而死하니 忠臣之節이 於斯盡矣로다 孔子曰 臣事君以忠이라하시니라

In the past, in the state of Shang¹, [there was] king Zhou² [who was] fierce and cruel. Bi Gan remonstrated against [his doings] and died. The moral integrity of the loyal subject reached to this [point]. Confucius said: "The subject [must] serve the ruler with loyalty."

¹ Shang state (dynasty): 1600 BC - 1046 BC

² King Zhou, also known as Di Xin (1105 BC - 1046 BC), according to Sima Qian was a very capable and quick-witted king in the early years of his reign but in his late years, he preferred drinking and women over morals and ruling the state.

• Discussion Questions:

Passage 11 : Jelena Gledić

Husband and wife – the joining of two family names, the beginning of life and people, the source of all happiness. The matchmaker discusses the marriage, welcoming gifts are exchanged, and this [all] emphasizes their mutual difference. That is why when taking a wife, one does not marry one of the same family name. In the home, the inner and the outer [realm] are distinguished. The man resides in the outer and does not discuss the inner, and the woman resides in the inner and does not discuss the outer.

• Discussion Questions:

+ Regarding 福, we discussed in class how to translate it and I thought about its relation with 喜 - when you decide on the translation for one, I think you should have one for the other as well because they are related; so, I decided on happiness for 福 (as its content is the more open-ended and subjective), and joy for 喜 (as in joyous occasion, because it is often used at weddings); this is just a suggestion and I still think fortune could also work.

+ Regarding 行媒, in class I think we looked at 行 as a verb, but I found that the two characters together mean matchmaker (媒人, as in 禮記．曲禮上：「男女非有行媒，不相知名。」文選．沈約．奏彈王源：「以彼行媒，同之抱布。」). To me it also makes more sense like this, so I hope that is correct.

+ I am not very happy with my solution for 納幣親迎者, so I will gladly take suggestions :)

+ 納幣文

(Kyrie) In class we discussed that 納幣 refers to the bride greeting her parents-in-law and offering wedding presents, which I see reflected in the translation. We also said that 親迎 refers to the groom bringing the bride from her house to his house, which I do not see reflected in the translation. Perhaps e could try something like "the ceremonies of gift giving and retrieving the bride are those which emphasize their mutual difference" ?

Passage 12 : (Write your name)

• Discussion Questions:

Passage 13 : (Write your name)

• Discussion Questions: