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東洋史學硏究 = Journal of Asian historical studies 11건

  1. [국내논문]   里耶秦簡을 통해서 본 秦의 戶籍制度 - 商鞅變法ㆍ同居ㆍ室ㆍ戶에 대한 再論  

    林炳德
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 1 - 56 , 2010 , 1226-1270 ,

    초록

    From the analysis of “the slips of household registration system (戶籍簡)” by Liya(里耶), based on the concept of Hu(戶), Tongju(同居) and Shi(室) through Shang Yang(商鞅)'s the law of family system, I speculated the significant point at issue of “The history of Qin―Han”. These following phrases are my personal opinion that have been summarized from the speculation on “the slips of household registration system by Liya”, the most significant facts can be summarized in two ways. The first is that altough “simple family household(單婚核家族)”, in the form of family was universal, it was found out that the form of “extended family household(擴大家族)” has existed and this was not contradictive to the regulation from “the legal text of year 2, newly unearthed at Zhangjia-shan(張家山漢簡二年律令)” and The Sui Hudi Qin Bamboo(睡虎地秦簡). Furthermore, “Hu” which consists of more than dual core household from the “simple family household” cannot be understood as “Hu”. For that case of the “extended family household” that “Shi” is connotated by the internal part of “Tongju”, I thought that nation should not refer “Shi” to “Hu” from the simple family household. “The slips of household registration system(戶籍簡)” by L“iya(里耶)” clearly grasps the labour power in the unit of “Shi(室)” and the following fact is not contradictive to the regulation from “the legal text of year 2”, “newly unearthed at Zhangjia-shan” I think that both simple family household or the “Tongju family(同居家族)” had the unit of Shi(室) to grasp the power of labor they had. Therefore, the concept of shi of “simple family household(單婚核家族)” and shi(室) of the Tongju(同居) family are the same. If there is a only difference on those two is that shi(室) of the Tongju(同居) had a written paper of family registration. The law of family of ShangYangBianFa(商鞅變法) said that if a person become a certain age, they had to have their own household. I thought the government just did this to take tax twice from a family. However, making another household was not about getting a tax twice form a family because I found out that if those family live together in a house, the government only took tax of a family.

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    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

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  2. [국내논문]   後漢 大喪儀禮에서의 死者의 의복과 '游官衣' 의식  

    金羨珉
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 57 - 88 , 2010 , 1226-1270 ,

    초록

    This study inquires into the funeral rites of the emperor(大喪儀禮) and its cultural ideas in the Later Han Dynasty, focused on the custom of keeping the departed soul on his own clothes(魂衣). Since it had been originated from Xizhou era, the custom of keeping the departed soul on his own clothes were part of the ancient Confucian funeral ceremony. During the Han period some officials reinvented it into what is called youguanyi(遊冠衣), which was inherited by the Later Han in different way. The clothes of the departed souls was the ones of the deceased that he had put on in his lifetime. According to ancient Chinese idea the departed soul of the deceased was believed to lean on or stay in his own clothes that remained his own body odor. Living descendants wished the souls of deceased parents not to go far away and thought out the means of staying the souls near themselves, that is, displaying the clothes of the deceased so that the souls come down and lean on it. After the clothes" wagon(魂車) entered the burial ground with dead one and the body buried, the clothes" wagon started a tour to look around the palaces in which the diseased emperor had lived, that is youguanyi(遊冠衣), and then returned to keep to the memorial palace near his grave. Magnificent ceremonies were held to pay respect to the deceased at the royal tomb on the morning of January and one day of August every year. The local officials made an oral report to the soul of the deceased on the prices and sufferings of their people in each districts as if to the living. In the Later han, people believed that the soul of the deceased lived in his grave, this was why the memorial service before the grave(墓祭) was prevailing particularly at that time. They constructed a memorial building provided with things necessary for daily life so that the soul rest comfortably and enjoy himself. Behind all this practices was the fear of the alienation and isolation after death that the living themselves would experience someday. In general, traditional Confucianism draws a clear line between this world and the next, which implies the memorial service before the grave should not held. After the soul clothes of the deceased had returned home, the ancestral tablet was made and kept in ancestral temple(宗廟) in which the ceremony of sacrifices were held regularly. The distinctive features of the funeral rites of the emperor in the Later Han Dynasty such as the memorial service before the grave or the tour of the clothes disappeared since that time.

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    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

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  3. [국내논문]   唐代 '南中' 지역과 '西爨' - 「爨守忠墓誌」의 해석을 중심으로  

    鄭勉
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 89 - 137 , 2010 , 1226-1270 ,

    초록

    This study inquires into the funeral rites of the emperor(大喪儀禮) and its cultural ideas in the Later Han Dynasty, focused on the custom of keeping the departed soul on his own clothes(魂衣). Since it had been originated from Xizhou era, the custom of keeping the departed soul on his own clothes were part of the ancient Confucian funeral ceremony. During the Han period some officials reinvented it into what is called youguanyi(遊冠衣), which was inherited by the Later Han in different way. The clothes of the departed souls was the ones of the deceased that he had put on in his lifetime. According to ancient Chinese idea the departed soul of the deceased was believed to lean on or stay in his own clothes that remained his own body odor. Living descendants wished the souls of deceased parents not to go far away and thought out the means of staying the souls near themselves, that is, displaying the clothes of the deceased so that the souls come down and lean on it. After the clothes" wagon(魂車) entered the burial ground with dead one and the body buried, the clothes" wagon started a tour to look around the palaces in which the diseased emperor had lived, that is youguanyi(遊冠衣), and then returned to keep to the memorial palace near his grave. Magnificent ceremonies were held to pay respect to the deceased at the royal tomb on the morning of January and one day of August every year. The local officials made an oral report to the soul of the deceased on the prices and sufferings of their people in each districts as if to the living. In the Later han, people believed that the soul of the deceased lived in his grave, this was why the memorial service before the grave(墓祭) was prevailing particularly at that time. They constructed a memorial building provided with things necessary for daily life so that the soul rest comfortably and enjoy himself. Behind all this practices was the fear of the alienation and isolation after death that the living themselves would experience someday. In general, traditional Confucianism draws a clear line between this world and the next, which implies the memorial service before the grave should not held. After the soul clothes of the deceased had returned home, the ancestral tablet was made and kept in ancestral temple(宗廟) in which the ceremony of sacrifices were held regularly. The distinctive features of the funeral rites of the emperor in the Later Han Dynasty such as the memorial service before the grave or the tour of the clothes disappeared since that time.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

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  4. [국내논문]   王安石에 있어서의 道와 字  

    閔丙禧
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 139 - 186 , 2010 , 1226-1270 ,

    초록

    This paper examines Wang Anshi"s idea of Dao in the broader context of the 11th century intellectual ambience in which the pursuit of one universal principle applicable to everything pervaded. I attempt to explain Wang"s philological studies in relation to his pursuit of the universal principle. Wang"s learning aimed to deal with the question, “how to learn” or “how to know sage"s original intention.” Wang"s answer to the question was embodied in his classical studies, which he proposed as the foundation of the unity of morality and customs. Wang focused on the way to learn the coherence of the classics and right reasoning process. He believed that we can find the way to unify the method of reasoning. His idiosyncratic philological studies provided the base for the method. Wang"s thought and learning reveals the transitional nature in the pursuit of universal principle starting with the mid Tang period and culminating in the Daoxue movement in the Southern Song period. Wang"s learning shares many similar assumptions and problematics with Daoxue, especially at its “meta” level of knowledge structure. However unlike Daoxue Wang"s learning failed to systemize and theorize the universal principle. In addition, fundamentally they cannot be compatible both in intellectual and political terms. The close study of Wang"s learning also contribute to the exploration of new ways to understand intellectual history of East Asia, based on the continuity and transformations of certain important cultural and intellectual elements such as Chinese characters, philological studies, and classical studies, recurrent in the later periods.

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    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

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  5. [국내논문]   元代 동북지배와 遼陽行省 - 行省 建置 과정과 治所 문제를 중심으로  

    崔允精
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 187 - 230 , 2010 , 1226-1270 ,

    초록

    This paper examines Wang Anshi"s idea of Dao in the broader context of the 11th century intellectual ambience in which the pursuit of one universal principle applicable to everything pervaded. I attempt to explain Wang"s philological studies in relation to his pursuit of the universal principle. Wang"s learning aimed to deal with the question, “how to learn” or “how to know sage"s original intention.” Wang"s answer to the question was embodied in his classical studies, which he proposed as the foundation of the unity of morality and customs. Wang focused on the way to learn the coherence of the classics and right reasoning process. He believed that we can find the way to unify the method of reasoning. His idiosyncratic philological studies provided the base for the method. Wang"s thought and learning reveals the transitional nature in the pursuit of universal principle starting with the mid Tang period and culminating in the Daoxue movement in the Southern Song period. Wang"s learning shares many similar assumptions and problematics with Daoxue, especially at its “meta” level of knowledge structure. However unlike Daoxue Wang"s learning failed to systemize and theorize the universal principle. In addition, fundamentally they cannot be compatible both in intellectual and political terms. The close study of Wang"s learning also contribute to the exploration of new ways to understand intellectual history of East Asia, based on the continuity and transformations of certain important cultural and intellectual elements such as Chinese characters, philological studies, and classical studies, recurrent in the later periods.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

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  6. [국내논문]   “陳松의 天地會 集團”과 咸豊4年의 叛亂  

    李平秀
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 231 - 269 , 2010 , 1226-1270 ,

    초록

    This paper examines Wang Anshi"s idea of Dao in the broader context of the 11th century intellectual ambience in which the pursuit of one universal principle applicable to everything pervaded. I attempt to explain Wang"s philological studies in relation to his pursuit of the universal principle. Wang"s learning aimed to deal with the question, “how to learn” or “how to know sage"s original intention.” Wang"s answer to the question was embodied in his classical studies, which he proposed as the foundation of the unity of morality and customs. Wang focused on the way to learn the coherence of the classics and right reasoning process. He believed that we can find the way to unify the method of reasoning. His idiosyncratic philological studies provided the base for the method. Wang"s thought and learning reveals the transitional nature in the pursuit of universal principle starting with the mid Tang period and culminating in the Daoxue movement in the Southern Song period. Wang"s learning shares many similar assumptions and problematics with Daoxue, especially at its “meta” level of knowledge structure. However unlike Daoxue Wang"s learning failed to systemize and theorize the universal principle. In addition, fundamentally they cannot be compatible both in intellectual and political terms. The close study of Wang"s learning also contribute to the exploration of new ways to understand intellectual history of East Asia, based on the continuity and transformations of certain important cultural and intellectual elements such as Chinese characters, philological studies, and classical studies, recurrent in the later periods.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

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  7. [국내논문]   메이지전기(明治前期) 검약규약의 제정과 내용 변화에 대한 고찰  

    朴晋熯
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 271 - 298 , 2010 , 1226-1270 ,

    초록

    This paper examines Wang Anshi"s idea of Dao in the broader context of the 11th century intellectual ambience in which the pursuit of one universal principle applicable to everything pervaded. I attempt to explain Wang"s philological studies in relation to his pursuit of the universal principle. Wang"s learning aimed to deal with the question, “how to learn” or “how to know sage"s original intention.” Wang"s answer to the question was embodied in his classical studies, which he proposed as the foundation of the unity of morality and customs. Wang focused on the way to learn the coherence of the classics and right reasoning process. He believed that we can find the way to unify the method of reasoning. His idiosyncratic philological studies provided the base for the method. Wang"s thought and learning reveals the transitional nature in the pursuit of universal principle starting with the mid Tang period and culminating in the Daoxue movement in the Southern Song period. Wang"s learning shares many similar assumptions and problematics with Daoxue, especially at its “meta” level of knowledge structure. However unlike Daoxue Wang"s learning failed to systemize and theorize the universal principle. In addition, fundamentally they cannot be compatible both in intellectual and political terms. The close study of Wang"s learning also contribute to the exploration of new ways to understand intellectual history of East Asia, based on the continuity and transformations of certain important cultural and intellectual elements such as Chinese characters, philological studies, and classical studies, recurrent in the later periods.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

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  8. [국내논문]   근대 일본 기독교인의 전쟁협력 - 하니 모토코(1873-1957)의 언설을 중심으로  

    이은경
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 299 - 333 , 2010 , 1226-1270 ,

    초록

    This paper examines Wang Anshi"s idea of Dao in the broader context of the 11th century intellectual ambience in which the pursuit of one universal principle applicable to everything pervaded. I attempt to explain Wang"s philological studies in relation to his pursuit of the universal principle. Wang"s learning aimed to deal with the question, “how to learn” or “how to know sage"s original intention.” Wang"s answer to the question was embodied in his classical studies, which he proposed as the foundation of the unity of morality and customs. Wang focused on the way to learn the coherence of the classics and right reasoning process. He believed that we can find the way to unify the method of reasoning. His idiosyncratic philological studies provided the base for the method. Wang"s thought and learning reveals the transitional nature in the pursuit of universal principle starting with the mid Tang period and culminating in the Daoxue movement in the Southern Song period. Wang"s learning shares many similar assumptions and problematics with Daoxue, especially at its “meta” level of knowledge structure. However unlike Daoxue Wang"s learning failed to systemize and theorize the universal principle. In addition, fundamentally they cannot be compatible both in intellectual and political terms. The close study of Wang"s learning also contribute to the exploration of new ways to understand intellectual history of East Asia, based on the continuity and transformations of certain important cultural and intellectual elements such as Chinese characters, philological studies, and classical studies, recurrent in the later periods.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

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  9. [국내논문]   일본에서의 동남아시아史 연구동향, 1990-2007  

    유인선
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 335 - 369 , 2010 , 1226-1270 ,

    초록

    This paper examines Wang Anshi"s idea of Dao in the broader context of the 11th century intellectual ambience in which the pursuit of one universal principle applicable to everything pervaded. I attempt to explain Wang"s philological studies in relation to his pursuit of the universal principle. Wang"s learning aimed to deal with the question, “how to learn” or “how to know sage"s original intention.” Wang"s answer to the question was embodied in his classical studies, which he proposed as the foundation of the unity of morality and customs. Wang focused on the way to learn the coherence of the classics and right reasoning process. He believed that we can find the way to unify the method of reasoning. His idiosyncratic philological studies provided the base for the method. Wang"s thought and learning reveals the transitional nature in the pursuit of universal principle starting with the mid Tang period and culminating in the Daoxue movement in the Southern Song period. Wang"s learning shares many similar assumptions and problematics with Daoxue, especially at its “meta” level of knowledge structure. However unlike Daoxue Wang"s learning failed to systemize and theorize the universal principle. In addition, fundamentally they cannot be compatible both in intellectual and political terms. The close study of Wang"s learning also contribute to the exploration of new ways to understand intellectual history of East Asia, based on the continuity and transformations of certain important cultural and intellectual elements such as Chinese characters, philological studies, and classical studies, recurrent in the later periods.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

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  10. [국내논문]   최덕경 저, 『중국고대 산림보호와 환경생태사 연구』 (신서원, 2009)  

    金慶浩
    東洋史學硏究 = Journal of Asian historical studies v.110 ,pp. 371 - 379 , 2010 , 1226-1270 ,

    초록

    This paper examines Wang Anshi"s idea of Dao in the broader context of the 11th century intellectual ambience in which the pursuit of one universal principle applicable to everything pervaded. I attempt to explain Wang"s philological studies in relation to his pursuit of the universal principle. Wang"s learning aimed to deal with the question, “how to learn” or “how to know sage"s original intention.” Wang"s answer to the question was embodied in his classical studies, which he proposed as the foundation of the unity of morality and customs. Wang focused on the way to learn the coherence of the classics and right reasoning process. He believed that we can find the way to unify the method of reasoning. His idiosyncratic philological studies provided the base for the method. Wang"s thought and learning reveals the transitional nature in the pursuit of universal principle starting with the mid Tang period and culminating in the Daoxue movement in the Southern Song period. Wang"s learning shares many similar assumptions and problematics with Daoxue, especially at its “meta” level of knowledge structure. However unlike Daoxue Wang"s learning failed to systemize and theorize the universal principle. In addition, fundamentally they cannot be compatible both in intellectual and political terms. The close study of Wang"s learning also contribute to the exploration of new ways to understand intellectual history of East Asia, based on the continuity and transformations of certain important cultural and intellectual elements such as Chinese characters, philological studies, and classical studies, recurrent in the later periods.

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