지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
We don't know when the ancient Chinese started to say something and write their thoughts. But it was not until China was the Shang Dynasty(商) that the Chinese started to write with a character, it was the inscriptions on bones and tortoise carapaces(甲骨文字). The writing was an important element of the Shang Dynasty culture. For examples oracle-bone inscriptions record divinations are "Shall it rain?" "Shall the western areas receive a harvest?", etc. They were composed with a literary intent, in addition they often pulse with examples of the Shang Dynasty sensitivity and language. But they were the translation of "Spirit Voices", were not for the sake of person communication, therefore they were not truly the vehicle of human thought.
The Western Zhou Dynasty(西周) tried to deny the supreme authority of the Lord on High(上帝), the Confucius doctrines of the Spring and Autumn Period(春秋) insisted upon "A man can enlarge the principles which he follows, those principles do not enlarge the man. (人能弘道, 非道弘人)" But on the other hand he had to model after a pattern of the heavens law, and said "A transmitter and not a maker, believing in and loving the ancients(述而不作, 好古而新)". He was not a positive writer.
Mencius(孟子) of the Warring States(戰國) succeeded Confucius's thought, setted up for the guide of the times, and told "I understand words, I am skilful in nourishing my vast, flowing passion-nature. (我知言, 我善養吾浩然之氣)". On the other hand Xunzi(荀子) assured that "the heavens don t tell anything(天不言)", and we had to learn the ways of a human and the heavens. So he concentrated his whole mind upon writing his people oriented thought(人本思想), it was his true worth in all philosophers and scholars works.
The Western Zhou Dynasty(西周) tried to deny the supreme authority of the Lord on High(上帝), the Confucius doctrines of the Spring and Autumn Period(春秋) insisted upon "A man can enlarge the principles which he follows, those principles do not enlarge the man. (人能弘道, 非道弘人)" But on the other hand he had to model after a pattern of the heavens law, and said "A transmitter and not a maker, believing in and loving the ancients(述而不作, 好古而新)". He was not a positive writer.
Mencius(孟子) of the Warring States(戰國) succeeded Confucius's thought, setted up for the guide of the times, and told "I understand words, I am skilful in nourishing my vast, flowing passion-nature. (我知言, 我善養吾浩然之氣)". On the other hand Xunzi(荀子) assured that "the heavens don t tell anything(天不言)", and we had to learn the ways of a human and the heavens. So he concentrated his whole mind upon writing his people oriented thought(人本思想), it was his true worth in all philosophers and scholars works.
목차
1. 서론
2. 商代, 말하는 주체인 上帝와 글쓰기의 시작
3. 西周, 하늘의 존재를 부정하려던 시대의 말하기와 글쓰기
4. 東周, 諸子百家의 말하기와 글쓰기 그리고 하늘
5. 결론
참고 문헌
summary
참고문헌 (16)
참고문헌 신청
함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
先秦-秦漢
역사학보
1969 .12
-
先秦-秦漢
역사학보
1971 .03
-
先秦--秦ㆍ漢
역사학보
1973 .12
-
先秦儒家의 中道 思想
Catholic Theology and Thought
1996 .03
-
先秦儒家의 尙賢觀에 대한 一考 : 그 成立過程 및 特色에 대해
중국문제연구
1991 .12
-
先秦ㆍ秦漢時代
역사학보
1979 .12
-
Ⅱ. 古代(先秦時代-秦ㆍ漢)
역사학보
1968 .10
-
中國古代(先秦ㆍ秦漢)
역사학보
2004 .09
-
先秦時代에 諸子들에 나타난 天思想에 關한 硏究 : 儒家·道家를 中心으로
코기토
1975 .12
-
現象學에 있어서의 先驗性의 문제
현상학과 현대철학
1983 .02
-
先秦時代 菜蔬의 供給과 調理 및 用途
중국사연구
2013 .01
-
갈 길이 먼 소수 정예의 발버둥 : 한국의 先秦史 연구
동양사학연구
2015 .12
-
先秦儒敎에 있어서의 禮-社會化
철학
1999 .02
-
甲骨-金文으로 본 商代 北京地域 政治體
중국사연구
2007 .01
-
先秦 諸子의 禮論
중국고중세사연구
2009 .02
-
甲骨文 詞義 판단법
중국어문논역총간
2001 .12
-
戰國時代 列國의 秦 入質 事例
중국사연구
2013 .01
-
유가의 조화지향적인 삶의 방식을 통해서 본 현대 웰빙문화의 반성 : 先秦儒學을 중심으로
철학연구
2005 .08
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-802-018427326