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A Study on stylistic features between the manuscript edition and the woodblock ediction of 『Cheonuisogameonhae』 (『천의소감언해(闡義昭鑑諺解)』 목판본과 필사본 간의 문체론적 특징 고찰)

  • Jeong, Yun Ja;Kim, Gil Dong
    • (The)Study of the Eastern Classic
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    • no.71
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    • pp.231-258
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    • 2018
  • This paper examines the differences of two different versions of "Cheonuisogameonhae" in terms of stylistics and investigates factors affecting the differences. The interpretations between the woodblock edition and the manuscript edition might be different depending on assumed range of readership, and the stylistic differences between two editions might be different depending on the possibility of extension of the reading population. Thus, this paper examines how stylistic effects are reflected in inter-relations between a translator as a speaker and readers as listeners according to speaker intentions. In Chapter 2, the stylistic differences reflected from two difference editions are examined in terms of the expression of a writer's respect, emotions, and formal consciousness to readers. The expressions of a writer's respect are more clearly emerged in the manuscript edition than in the woodblock edition. The honorific expression of a subject, '-gyeo?dsyeo', and the honorific expression of a writer, '-s?p-', are more frequently used in the manuscript edition than in the woodblock edition. In order to express positive emotions, exclamation endings are used in the manuscript edition, which shows the writer's strong emotional sympathy with readers' words and behaviors. On the other hand, in the woodblock edition, '-이' is used after names in order to treat rebellious subjects and people involved in conspiracy contemptuously by the use of informal forms. In addition, affirmative sentences in the manuscript edition and double negative sentences in the woodblock edition are used respectively, which intends to strongly emphasize a king's will and the appropriateness of the will. The writer's formal consciousness to readers are found in the way of writing names of people and places in Korean. Chinese characters are generally used two show formal consciousness; thus, names of people and places are expressed in Chinese characters in the woodblock edition. In Chapter 3, factors that made the stylistic differences between two editions are examined. The factors causing stylistic differences are examined in terms of the purpose of the interpretation, the class and range of the reading population, a writer's attitudes toward readers, and the face-to-fact situation of a writer and readers.

Literary Text and the Cultural Interpretation - A Study of the Model of 「History of Spanish Literature」 (문학텍스트와 문학적 해석 -「스페인 문학사」를 통한 모델 연구)

  • Na, Songjoo
    • Cross-Cultural Studies
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    • v.26
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    • pp.465-485
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    • 2012
  • Instructing "History of Spanish Literature" class faces various types of limits and obstacles, just as other foreign language literature history classes do. Majority of students enter the university without having any previous spanish learning experience, which means, for them, even the interpretation of the text itself can be difficult. Moreover, the fact that "History of Spanish Literature" is traced all the way back to the Middle Age, students encounter even more difficulties and find factors that make them feel the class is not interesting. To list several, such factors include the embarrassment felt by the students, antiquated expressions, literature texts filled with deliberately broken grammars, explanations written in pretentious vocabularies, disorderly introduction of many different literary works that ignores the big picture, in which in return, reduces academic interest in students, and finally general lack of interest in literate itself due to the fact that the following generation is used to visual media. Although recognizing such problem that causes the distortion of the value of our lives and literature is a very imminent problem, there has not even been a primary discussion on such matter. Thus, the problem of what to teach in "History of Spanish Literature" class remains unsolved so far. Such problem includes wether to teach the history of authors and literature works, or the chronology of the text, the correlations, and what style of writing to teach first among many, and how to teach to read with criticism, and how to effectively utilize the limited class time to teach. However, unfortunately, there has not been any sorts of discussion among the insructors. I, as well, am not so proud of myself either when I question myself of how little and insufficiently did I contemplate about such problems. Living in the era so called the visual media era or the crisis of humanity studies, now there is a strong need to bring some change in the education of literature history. To suggest a solution to make such necessary change, I recommended to incorporate the visual media, the culture or custom that students are accustomed to, to the class. This solution is not only an attempt to introduce various fields to students, superseding the mere literature reserch area, but also the result that reflects the voice of students who come from a different cultural background and generation. Thus, what not to forget is that the bottom line of adopting a new teaching method is to increase the class participation of students and broaden the horizon of the Spanish literature. However, the ultimate goal of "History of Spanish Literature" class is the contemplation about humanity, not the progress in linguistic ability. Similarly, the ultimate goal of university education is to train students to become a successful member of the society. To achieve such goal, cultural approach to the literature text helps not only Spanish learning but also pragmatic education. Moreover, it helps to go beyond of what a mere functional person does. However, despite such optimistic expectations, foreign literature class has to face limits of eclecticism. As for the solution, as mentioned above, the method of teaching that mainly incorporates cultural text is a approach that fulfills the students with sensibility who live in the visual era. Second, it is a three-dimensional and sensible approach for the visual era, not an annotation that searches for any ambiguous vocabularies or metaphors. Third, it is the method that reduces the burdensome amount of reading. Fourth, it triggers interest in students including philosophical, sociocultural, and political ones. Such experience is expected to stimulate the intellectual curiosity in students and moreover motivates them to continues their study in graduate school, because it itself can be an interesting area of study.

Organizing an in-class hackathon to correct PDF-to-text conversion errors of Genomics & Informatics 1.0

  • Kim, Sunho;Kim, Royoung;Nam, Hee-Jo;Kim, Ryeo-Gyeong;Ko, Enjin;Kim, Han-Su;Shin, Jihye;Cho, Daeun;Jin, Yurhee;Bae, Soyeon;Jo, Ye Won;Jeong, San Ah;Kim, Yena;Ahn, Seoyeon;Jang, Bomi;Seong, Jiheyon;Lee, Yujin;Seo, Si Eun;Kim, Yujin;Kim, Ha-Jeong;Kim, Hyeji;Sung, Hye-Lynn;Lho, Hyoyoung;Koo, Jaywon;Chu, Jion;Lim, Juwon;Kim, Youngju;Lee, Kyungyeon;Lim, Yuri;Kim, Meongeun;Hwang, Seonjeong;Han, Shinhye;Bae, Sohyeun;Kim, Sua;Yoo, Suhyeon;Seo, Yeonjeong;Shin, Yerim;Kim, Yonsoo;Ko, You-Jung;Baek, Jihee;Hyun, Hyejin;Choi, Hyemin;Oh, Ji-Hye;Kim, Da-Young;Park, Hyun-Seok
    • Genomics & Informatics
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    • v.18 no.3
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    • pp.33.1-33.7
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    • 2020
  • This paper describes a community effort to improve earlier versions of the full-text corpus of Genomics & Informatics by semi-automatically detecting and correcting PDF-to-text conversion errors and optical character recognition errors during the first hackathon of Genomics & Informatics Annotation Hackathon (GIAH) event. Extracting text from multi-column biomedical documents such as Genomics & Informatics is known to be notoriously difficult. The hackathon was piloted as part of a coding competition of the ELTEC College of Engineering at Ewha Womans University in order to enable researchers and students to create or annotate their own versions of the Genomics & Informatics corpus, to gain and create knowledge about corpus linguistics, and simultaneously to acquire tangible and transferable skills. The proposed projects during the hackathon harness an internal database containing different versions of the corpus and annotations.

Jingfang's yaobian theory seen from Dasan Jeong Yagyong's view on the Book of Change. (다산역의 관점에서 본 경방의 효변설)

  • Bang, In
    • Journal of Korean Philosophical Society
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    • v.131
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    • pp.199-222
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    • 2014
  • This essay aims at clarifying Dasan Jeong Yagyong's view on Jingfang's yaobian theory. As is well known, Jingfang was a scholar of the Earlier Han period who exerted a profound influence on the theoretical development of Xiangshu School by creating the various techniques for interpreting the Zhouyi. Jingfang is also important in relation with Dasan's commentary of the Zhouyi, because some part of Dasan's interpreting techniques are thought to have their origin in Jinfang. For example, Dasan used the bigua theory of which the origin could be traced back into Jingfang. However, in this article, I did not deal with the bigua theory because I am going to write another article about it. In stead, my focus will be put on analyzing how Dasan evaluated Jingfang's yaobian theory. The main issues of my argument can be summarized as following. Firstly, in terms of yaobian, Jeong Yagyong called attention to Jingfang's annotation on the Zhouyi in which Jingfang utilized the yaobian method in three occasions, i.e., the first nine of the Qian(乾初九), the sixth nine of the Guan(觀上九), and the sixth nine of the Bo(剝上九). It seems that Jeong Yagyong set forth enough evidence about Jingfang's use of yaobian at least in relation to two cases of the first nine of the Qian and the sixth nine of the Bo, while the other evidence of the sixth nine of the Guan was not so persuasive. However, even if it is evident that Jingfang made use of the yaobain in two cases, there is no reason to equate it with that of Dasan. If one takes a close look, it becomes clear that Jingfang's way of yaobain is very different from Dasan's. Secondly, Jeong Yagyong mentioned Jiayi(賈誼) who lived about one hundred years before Jingfang, as the person who utilized the yaobian in his book of Xinshu(新書). If it is certain that Jiayi was aware of the yaobian, we can assume that the yaobian technique had been handed down from Jiayi to Jingfang. The manuscript excavated from the Mawangdui tomb also increases the possibility that Jiayi could have had the knowledge on the yaobian. In the chapter of Muhe(繆和) of the Mawangdui Zhouyi, there appears the phrase, i.e., "the first six of the qian, qian goes to mingyi," which shows exactly the same form of the yaobian in the Mr Zuo's Spring and Autumn Annals(春秋左氏傳). The burial period of Mawangdui tomb is estimated at the same year of B.C.168 in which Jiayi died. Therefore, judging from that fact, it becomes evident that the yaobain method was widely diffused around B.C.168. Subsequently, it is possible to infer that the yaobian method had been handed down from the period of Jiayi to Jingfang. If we could present the persuasive evidence to support that inference, it would also have the effect of consolidating Dasan's argument about the yaobian.

A Study of Seong Ho Lee Ik's Noneo Jilseo (성호(星湖) 이익(李瀷)의 『논어질서(論語疾書)』 연구(硏究))

  • Seo, Geunsik
    • (The)Study of the Eastern Classic
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    • no.41
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    • pp.361-384
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    • 2010
  • This paper focused on studies of Noneo Jilseo("論語疾書") written by Lee Ik, also known as his honored name, Seong Ho(星湖). Seong Ho(星湖) also had left 10 types of exegetical commentary other than Noneo Jilseo("論語疾書"). The reason for choosing Noneo Jilseo("論語疾書") was that the teachings of Kongzi(孔子) were contained in Noneo("論語"). Also when we understand the Analects of Kongzi(孔子) correctly, we will be able to understand other Confucian Canons accordingly. Seong Ho(星湖) recommended Zhuzi(朱子) pronounced Noneo Jipju ("論語集註") as a critical commentary on the Analects. That is because there are no writings that had considered pupils' opinions and all of the various situations as much as Noneo Jipju ("論語集註"). For this reason, Noneo Jipju ("論語集註") could play a role as an excellent text. However, it is not just quality of the book that matters. While reading the main body, there is an author's comment, saying "For now, I write down my skeptical point of view." With this short note, the author expressed that "Collected Annotation on the Analects" was not necessarily the best teaching. This is the consequence of 'doubt.' We should be skeptical about the Analects of Confucius. That is not to say that the Analects are unconditionally bad. Seong Ho(星湖) expounded that the beginning students should regard Noneo Jilseo("論語疾書") as their textbook, but do not cling only to the disciplines elucidated in the book. Seong Ho(星湖) had written Noneo Jilseo("論語疾書") in order to help people to understand Confucius correctly. Although this book was written during his early professional years, Seong Ho(星湖) had grasped the essence of teaching precisely. Then, what is the essence? That is 'Doubt.' Innate factors therein can be correctly understood through 'Doubt.' In this context, Seong Ho(星湖) had made such comment as "For now, I write down my skeptical point of view." To understand the opinions of Confucius correctly, this process that being doubtful about the text is necessary. The Analects of Confucius are just similar to a coded message. To know accurately about the code, it is necessary to start from 'Doubt' at the first. Such a "Doubt" shall be a key to decrypt the coded messages further.

A Study on the Theories of Jwajowusa(左祖右社) and Jeonmyohuchim(前廟後寢) of an Ancient Jongmyo Shrine System (고대 종묘제도의 좌조우사(左祖右社)와 전묘후침(前廟後寢) 설에 대한 일고찰)

  • Seo, Jeong-hwa
    • (The)Study of the Eastern Classic
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    • no.62
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    • pp.231-262
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    • 2016
  • The Jongmyo Shrine(宗廟) of Zhou dynasty was a king's main building where a diversity of rituals were held, such as 'the assembly ceremony between a king and vassals in the morning', and was also called as Taechim(太寢) Nochim(路寢) Jeongchim(正寢) and others. Before Zhou dynasty, the expressions of Taesil(太室) and Sesil(世室) were used, and especially the term of Taesil(太室) is found in the records of the early period of West Zhou. In "Seogyeong(書經)", not only the term of Nochim(路寢) but also the letter of 'chim(寢)' itself is not found at all, but the letter of 'sil(室)' appeared several times in the chapters of "Haseo(夏書)" "Sangseo(商書)" "Juseo(周書)" except for that of "Wuseo(虞書)". "Jwajowusa(左祖右社)" meaning that 'the Jongmyo Shrine(宗廟) which keeps the late king's mortuary tablet is established in the left, and Sajikdan altar(社稷壇) which enshrines a god of land and grains is established in the right' was first mentioned in the part of 'Janginyeongguk(匠人營國 : a master craftsman builds different national infrastructures, for instance, a palace and roads)' in "Donggwangogonggi(冬官考工記)" of "Jurye(周禮)". In addition, so-called 'Jwamyowusa(左廟右社)', that is, "Sajik(社稷) enshrining the god of land and grains is built in the right('右'), and the Jongmyo Shrine(宗廟) in the left('左'). (右社稷 左宗廟)" was mentioned as one of different duties of a Sojongbaek(小宗伯) in charge of ancestral rites, which was recorded in "Chungwanjongbaek(春官宗伯)" of "Jurye(周禮)". And it seems that had affected the mention of "Jwajowusa(左祖右社)" in "Donggwangogonggi(冬官考工記)" appeared thereafter. Many manners scholars including Jeonghyun(鄭玄) since Han dynasty interpreted 'Jwa(左 : left)' and 'Wu(右 : right)' here as the arrangement relation of left and right of Jongmyo(宗廟) and Sajik(社稷), but when it is interpreted as "helping(右=佑 : to help) to sacrifice to a god of land and grains in Sajik(社稷), and helping(左=佐 : to help) memorial ceremonies in Jongmyo(宗廟)." it can correspond with a 'Jongbaek(宗伯)''s duties. 'Jeonmyohuchim(前廟後寢)' is the term that began from the expression that "what's in front is called as an jongmyo shrine(宗廟) and what's back as a bedroom.(前曰廟 後曰寢)" in Jeonghyun(鄭玄)'s annotation explaining the chapter of "Hagwansama(夏官司馬)" in "Jurye(周禮)" and "Wolryeong(月令)" in "Yegi(禮記)". Chaeong(蔡邕), a figure in the same age as Jeonghyun(鄭玄), used the expression that "a court is placed in the front, and a bedroom in the back(前有朝 後有寢)." In the paper, two hypotheses were discussed about the theory about Jeonmyohuchim(前廟後寢). In one hypothesis, it expressed two facilities within a wall; 'a court in the front to deal with governmental affairs, and a comfortable interior space in the back.' In another hypothesis, it refers to two independent and separate buildings of 'an jongmyo shrine(宗廟) building in the front as the area of governmental meetings, and the residential building in the back as the residence area with family'.

Study on the Respiration Control Method(yonghobigyeol) of Bongwoo Gwon Tae-hoon and the Xiangweibiaolishuo (duplicity theory) in Daxue/Zhongyong (봉우권태훈(鳳宇權泰勳) 선생(先生)의 조식법(調息法)(용호비결(龍虎秘訣))과 『대학(大學)』·『중용(中庸)』의 상위표리설(相爲表裏說)에 관한 고찰(考察))

  • Gwon, Yeong-hun;Bong, Hak-Keun;Yun, Dae-Jung
    • (The)Study of the Eastern Classic
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    • no.54
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    • pp.387-416
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    • 2014
  • This article explored the duplicity relation between the Daxue/Zhongyong of Confucianism and the Yonghobigyeol of Taoism, which was advocated by Bongwoo Gwon Tae-hoon, who was a Confucian scholar and the progenitor of Sundoism. The view of Bongwoo Gwon Tae-hoon was that the Confucian scriptures that contain the mind control method handed down from Confucius are Daxue, Zhongyong and Zhouyixicichuan (周易繫辭傳). His another view was that Zhuzi (朱子) intentionally did not expose the original object of Confucian mind control method in the interpretation of Sangangling (三綱領) of Daxuezhangju (大學章句) annotated by him, since he was invoked by the contemporary logic of Sung Period (宋代). Bongwoo Gwon Tae-hoon added a new annotation on Daxue Sangangling and tried to disclose the original object of Confucian mind control method through new interpretation by explaining the implied meaning of character '中' (zhong) of Zhongyong Yunzhijuezhong (允執厥中) by way of Iljungron (一中論). In addition to this new interpretation, Bongwoo Gwon Tae-hoon took the Yuanxiangfa (原象法), which Confucius compiled as the extract of Yijing (易經) from Zhouyixicichuan (周易繫辭傳), as the core of Confucian metaphysical philosophy study. He suggested Yuanxiangfa as a methodology to reach the ultimate target of study together with the Yonghobigyeol of Taoism and paid attention to the close relationship between the two. Bongwoo Gwon Tae-hoon verified the original object of Daxue by new interpretation on Daxue Sangangling, left an analytical thought on the consistency among Daxue, Zhongyong and Xicichuan (繫辭傳) and the study method of Igyohabil (異敎合一), where he integrated the principle of Taoism and Confucianism. Bongwoo Gwon Tae-hoon left a new topic to Korean world of thought, which is as important as the Seondanhosuron (禪丹互修論) of Cheonghaja Gwon Geuk-jung (靑霞子 權克中) in Joseon Period.

Study on the Words Carved on Seongdeokdaewang-Shinjong (Divine Bell of King Seongdeok) with a New Viewpoint (신라성덕대왕신종(新羅聖德大王神鍾)의 명문(銘文) 연구(硏究) -'사상성(思想性)' 탐색을 겸하여-)

  • Choi, Young Sung
    • The Journal of Korean Philosophical History
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    • no.56
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    • pp.9-46
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    • 2018
  • Seongdeokdaewang-Shinjong, the 29th National Treasure, is highly valuable as a study material in various aspects including the histories of ideology, Buddhism, politics, art-craft, Chinese character study, calligraphy, epigraphy and so on of the mid-time of Shinra. Compared with the people's interest in the Shinjong, however, the studies on the words carved on it have not been yet deepened. Such studies have not been yet overcoming the phase of decoding and translation of the words. Today, it is required to analyze and study the words systematically. This article starts with such critical mind. That is why the subtitle of this article is Research on the Background of Thoughts considering that this study must be followed by its 2nd study. This study has totally reviewed the decoding and annotation works that have been done so far. Byeonryeomun (騈儷文: a writing style of Chinese character) has been also studied on its written patterns. As a result, approximately 20 problems have been found and corrected. Especially, such key phrases as '工匠?模' and '日月?暉' have been translated in a new way to spotlight the importance of translation of the carved words. The words carved on the Shinjong are highly valuable to study in the aspect of ideology history. The words fully show not only Buddhist thoughts, Confucian thoughts and Taoist thoughts but also Korea's own unique thoughts, which are all melted in the words without any obstacle to each other. In general, they are highly philosophical words. The words are unique especially in the aspect: They give a meaning to the Shinjong based on the keyword Won-Gong (圓空: circle and empty) and suggest the key point of Buddhist thoughts and governing philosophy altogether. That is, they imply that King Seongdeok's political ideology and governing principle are connected to Pungryudo (風流道), Korea's own unique philosophy. This implication is key evidence that makes it possible to trace the context of transmission of Pungryudo. You should not miss also the phrases implying that there was a big argument between reform group based on Confucian thoughts and conservative group based on Korea's own unique thoughts.