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마노토모에(Mano Tomoe)(眞野友惠) 포은학회 2014 포은학연구 Vol.13 No.-
본 논문은 다자이후(大宰府) 관세음사의 건립이 지연된 이유와, 정몽주와 이마가와료슌(今川了俊)의 관계를 배경으로 정몽주가 다자이후에서 읊은 시에 대하여 논하고자 한다. 다자이후는 외교의 창구로서 고래부터 활약해 왔다. 게다가 일본 고대 최대의 내란인 「임신의 난(壬申の乱)」도 크게 영향을 미쳤다. 부(府)의 고찰(古寺)인 관세음사(観世音寺) 건립은 무려 약 86년에 걸쳐 계속되었다. 몇 번이나 재해에 휩쓸려 부흥을 거듭했지만, 관청(大宰府)의 쇠퇴에 따라 관세음사도 쇠미하며 갔다. 특히 남북조 시대는 황위가 분열해 정치적으로도 왜구(倭寇)나 무역 등 외교적으로도 혼란했던 시대였다고 말할 수 있다. 무로마치(室町) 막부 시대에 고려의 정몽주는 외교 문제를 해결하기 위해 일본을 방문했다. 정몽주는 큐슈탄다이(探題)였던 이마가와료슌을 비롯한 승려나 막부의 관계자 등에게 외교대책의 화친의 일환으로서 시를 읊었다. 결과적으로 정몽주의 외교는 성공했다. 본 논문은 정몽주의 정신세계와 문학적 감성을 분명히 하는 것을 목적으로 한다. In this report backed by Dazaifu the reason of the erection delay of Kanzeonji. Furthermore, I discussed it about the poetry that Jeong Mong-ju and relations and Jeong Mong-ju of ImagawaRyoshun wrote in Dazaifu. The Dazaifu was the place that played an active part as a diplomatic teller from ancient times. The Emperor Tenji dynasty was carried on its back for foreign enemy defense measures from the Korean Peninsula. I greatly received the influence of "the revolt of Jinshin" that was the ancient biggest internal disturbance in Japan. The completion of the erection of Kanzeonji entered approximately 86 years how. I repeated revival in accord with a disaster many times, but Kanzeonji declined with the decline of the Dazaifu, too. As for the Nanbokutyo-Era, the Emperor was divided in particular. It was the confused times politically diplomatically. Because it became the MuromachiBakuhu, and Jeong Mong-ju solved a diplomatic issue from Korai, I visited Japan. Jeong Mong-ju wrote poetry for ImagawaRyoshun and a priest, a harmony among people concerned parent of the Shogunate. As a result, the diplomacy of the Jeong Mong-ju succeeded. Poetry and feelings show his moral merit and think that I changed a heart of ImagawaRyoshun. The splendor of the poetry of course. I think that Jeong Mong-ju and a common point of ImagawaRyoshun came to a mutual understanding. It was a purpose in this report to clarify the inner space of the Jeong Mong-ju and literal sensitivity. I am sorry without poetry remaining in Kanzeonjiin Japan. I think that the scarcity value of these poetry was conveyed.
学習者間相互交流と発言力を育む学習ゲームの事例 - アイスブレイク活動と発言ポイント制の評価による動機付けを活用して -
마노토모에 대한일어일문학회 2024 일어일문학 Vol.101 No.-
Digitalization of education and digital literacy have been actively discussed since the introduction of non-face-to-face classes due to the suspension of face-to-face classes during the Covid-19 pandemic; however, following the Covid-19 outbreak, the stress of digital classes on learners has been investigated and various measures have been studied. According to the survey results, students taking online classes have higher levels of lethargy than students taking face-to-face classes, and because of the lack of interaction, they experience stress such as interpersonal anxiety, poor concentration, and loneliness even after returning to face-to-face classes. Given this context, it is necessary to organize classes that improve communication between learners and between teachers and students. To keep students motivated after the pandemic, this paper suggests a classroom organization that strengthens both intrinsic and extrinsic motivation. To that end, we implemented a method that uses games and quizzes to increase interaction between students and teachers, promotes Japanese speech, and evaluates it using a speech point system. I reviewed the existing teaching method, implemented learning games through icebreaking activities tailored to SJP1, and incorporated the resulting speech evaluation into the grading. According to the learner satisfaction survey, students were generally pleased with the learning game activity using icebreakers. When asked about the method of evaluating speaking points, 92.6% said "very good" and 5.8% said "fair," indicating that it is effective as an external motivator for students. Although learning games and quizzes are analog activities, they encourage interaction between students and between teachers and students, and when used correctly, they can be a useful strategy for improving Japanese speaking skills.
가이후소(懷風藻) 이누카미노오키미의 실태 -고토(湖東)의 고대호족 이누카미 씨족의 변천을 통하여-
마노토모에 ( Mano Tomoe ) 한국일어일문학회 2015 일어일문학연구 Vol.95 No.2
Kaifuso of the author of the title of Prince, King is subjected, the author to be the class to the so-called royal family isOhtomo-no-miko, Kawashimano- ohkimi, Kadono-ohkimi, Ohtsu-no-miko, Emperor Monmu, Yamakuma-noohkimi, Sakaibe-no-ohkimi, Nagaya-no-ohkimi, Inukami-no-ohkimi, Ohishi-noohkimi, Ohtomo-no-ohkimi, a total 11 people. Among them there are Inukami -no-ohkimi, Oishi-no-ohkimi, Otomo-no-ohkimi as origin unknown. They haveremained on the description to follow a Try also Shoku nihongi record of pullingin the dictionary. In addition, reality does not grasp not missing at all in the historicalrecords of the emperor lineage. Therefore, in this paper, I think I want to look at the actual situation focuses on particularly Inukami-no-ohkimi. Inukami is the father of Inayoriwake-no-ohkimi a Yamatotakerunomikoto child of the first son of Emperor Keiko, were indigenous to Inukami District in Koto of Omi countries. In addition, there are Takebenokimi to homoeologous. If the mentioned characteristics of Inukami District about two points, first Nara and many of the ``trijin`` by column in Osaka it would be lived. Then, it is that this land was a place of jinshin war, is an event that can not be forgotten for Ohmi country of the 7th century. Clan Takebe, while proud of the military force to diffuse south from Ohmi country, also went to further prosperity appear artful nature when it comes to life Tenpyo. On the other hand, Inukami clans had dissipated also from the 8th century after historical materials. Perhaps, then Inukami clans it seems to have declined in the form that has been integrated into the clan Takebe. For do not see a single papers and historical materials regarding Inukami-no-ohkimi, it was examined following the transition of their families.
『가이후소』 의 오토모노미코 -시와 즉위 경위에 대하여-
마노토모에 ( Tomoe Mano ) 한국일어일문학회 2015 일어일문학연구 Vol.92 No.2
Description of the coronation of Otomo no miko does not appear at all in the Nihonshoki. The Otomo nohas got the title of Emperor Kobun it is not until the Meiji. This is in the ritual of the Santeihoushi by the new government in 1870, Otomo Emperor, Awaji Emperor Fei of Jin, was given to the Kujo Emperor Fei of Chen. Meiji government was presented the posthumous title of Emperor Kobun Recognizing the reign from 671 years of 672 years to hit the year to the coronation of Tenmu from Emperor Tenchi demise. Title of Otomo no miko written that minus the phrase Kaifuso preface, as the reason it was intended appreciates that it has been compiled by Omi no mifune. Well, Tenmu Emperor in the Nihonshoki, has been described in the title of “Hithugi no miko”which is intended to justify the Tenmu by the editors of the Nihonshoki interpretation have. Yamato no himemiko is closely related with the Yamato said from its origins, but is only written in slightly Nihonshoki. So, the history biological materials I tried to focus on the tombs of Yamato no himemiko to reference. As a result, Akatsuka tumulus can not be said that there is no possibility is the tomb of Yamato no himemiko. Jinshin War is Yamato no himemiko but was opened Tip from Yamato is a living collection place of Yamato no aya gens had been living, tomb of Yamato no himemiko is there near the Ominomiya. Have been recorded for the Rittaishi Otomo no miko the Kaifuso preface. View that Nihonshoki Emperor Tenchi decades condition of Emperor Tenchi by decree is Fukainozyoten is a mainstream. This paper is one in which it discussed the issue more of such Tenji throne.
漢風諡号撰定者・淡海三船 ー『懐風藻』に見える諡号を中心にー
마노 토모에 단국대학교 일본연구소 2014 일본학연구 Vol.43 No.-
The study of Chinese posthumous title selection, a theory Urabe Kanekata period and the end of that was Emperor Jinmu heaven uniform selection is Omino Mifune in the “Shakunihongi” became the first look. Seen preface deployment by new theory and the old theory, but Omino Mifune theory was established theory of the selection of Chinese who posthumous title. However, it is referred to as Tenpyo year reputedly being the unknown yet respect the emperor was selected and established selected date. Posthumous title of Shotokutaishi, Empress Jingu, Monmu Emperor, that is Chinese posthumous title of Prince, Emperor, Empress is used for the “Kaifuso”. The editors is a Omino Mifune the same person as the selection’s posthumous name. That the Chinese posthumous title of Emperor Monmu first appears earlier than the established time of posthumous selection of commonly accepted theory has been writing in 751 years “Kaifuso” is presented as an issue. First, posthumous title of Shotokutaishi revealed evidence has been presented for example the posthumous title of Chinese, by way of example, in “Ryonoge” of “Kusiki heishutuzho Emperor’s Chinese posthumous title” and “Koki”. In addition, Empress Jingu is referred Omino Mifune has been selected originally, but by focusing on the relevance of money or the name of the era due to the influence of China and title of other looks “Kaifuso”, the era Bushu was analogy did you representation a representation of “Kojiki” in reference to “Jingu” is the year also is. Finally, leading in the direction that you accept the Chinese initiative’s posthumous title of Fujiwarano Fuhito by Kurokawa For Monmu Emperor. 사전에 의하면, 나라시대부터 헤이안초기의 천황은 많이 일본식 시호를 칭했지만, 성무천황 이후는 한자 2글자가 된 한어 시호도 늘어났다고 설명한다. 또한 성무천황이전의 천황의 시호는 오오미노미후네에 의해 추호되었다고 기술되고 있다. 하지만 한어시호의 성립 시기나 범위 등은 반드시 명확한 것이 아니다. 본 논문은 우라베카네요시의 오오미노미후네에 의한 한어시호 찬정설을 기초로 하여 『회풍조』에 보이는 성덕태자・진공황후・문무천황의 시호에 관하여 검토한 것이다. 그 방법으로서는, 먼저 선행 문헌을 흐름을 파악한다. 특히 사카모토다로씨의 주장에 관해서는 많은 학자들이 지지했기 때문에 자세하게 분석한다. 이 선행 연구를 근거로 하여, 천황 시호의 찬정 시기보다도 먼저 존재하고 있었던 『회풍조』에 한어 시호가 사용되어 있는 것에 초점을 맞추고, 한어 시호 찬정자인 오오미노미후네와 『회풍조』의 편찬자가 동일인물이라고 하는 상관으로 말하고 싶다고 생각한다. 성덕태자의 시호에 관해서는 『령의해』 「공식령평출조천황시」의 『고기』의 예시와 같이 이미 「성덕왕」이라는 한자 표기의 시호를 근거로 하여 오오미노미후네가 성덕태자라고 부르기 시작했던 것 같다. 현재는 일반적으로 「성덕」과 「태자」의 조합으로 불리고 있으나, 살펴본 바와 같이 천평승보3년 『회풍조』에 보이는 첫 번째 자료와, 보귀6년 「대안사비문」에 보이는 두 예 밖에 보이지 않고 있었기 때문이다. 다음으로 진공황후의 시호는 통설에 의한 오오미노미후네의 선정이라고 알려져 있는데, 그것은 중국대륙의 영향과 그 관련성이 있다고 보았다. 필자의 생각으로는, 무주시대의 연호인 진공을 참고로 하며 『고사기』의 묘사를 표상으로 진공라고 기록했다고 생각되어 진다. 오오미노미후네는 『회풍조』에 지통천황, 「대안사비문」에 제명천황 표기를 태후라고 존칭한 표기에서 찾을 수 있기 때문이다. 오오미노미후네는 그 시점에 있어서 여성 천황에 대해서 개념적인 사상에서 존칭에서만 표기하고 있었다. 따라서 서문에 보이는 진후의 호칭은 일제 찬정했을 때 붙여지지는 않았을 것이라고 생각 된다. 마지막으로, 문무천황에 있어서는 필자는 구로카와의 후지와라노후히토 한어시호 발의자에 동의한다. 자료상, 후지와라노후히토가 문무천황이라는 시호를 붙였다는 직접적인 증거는 없지만, 율령격식에 근거하여 제도를 만들었던 문무천황을 옹립한 성과와, 진귀5년 대학에 율령학자들을 양성하기 위한 기관을 만들어 제도개혁이 계속된 것은 간접적인 증거라고 생각 된다. 한어시호 찬정설 이전부터 『회풍조』이나 『무치마로전』과 같은 사서에 당나라의 조짐이 보이는 것은, 율령제도에 있어서의 대학에서의 명경 영향 때문이라고 생각된다.
마노 토모에 한국일어일문학회 2017 일어일문학연구 Vol.103 No.2
이 논문은 724년에 사성(賜姓)으로 가구야마노무라지를 받은 형(荊)씨에 주목해서 그 출신과 임무를 살펴보는 것이 목적이다. 지금까지 형(荊)씨는 고대 소수 씨족이라 역사상에서도 별로 나타나지 않았다. 그렇지만 쇼무조의 도다이지 건립에 관련한 일편의 도래인 활약을 무시할 수는 없다. 쇼무조는 “나가야노오키미의 변”이나 전염병으로 인한 후지와라 4형제의 사망, 자연재해 및 식량기근, 공지공민제의 붕괴 등으로 사회 불안이 깊어지는 상황이었다. 그렇기 때문에 쇼무천황은 진호 불교에 기대서 국가 안태를 원한 것이다. 724년에 쇼무천황이 도래인에게 사성(賜姓)했는데 그 때 형궤무라는 인물이 가구야마노무라지를 받았다. 815년, 사가천황 칙찬(勅撰)으로 편찬된 “신찬성씨록”에는 백제인 달솔인 형원상이라는 인물이 기록되어 있어서, 형궤무는 그 후손으로 추측된다. 조사해보니 가구야마노무라지 형씨는 도다이지 사경소에서 경사(経師)의 임무를 맡고 있었다. 그러나 그 후손인 기요사다와 기요무네가 835년 가구야마노야쓰네를 다시 받게 되었기 때문에 가구야마노무라지는 소멸했다. 그 이후 일본 역사기록에서는 형씨를 확인할 수 없게 되었다. 그래서 눈을 한국으로 돌려서 한국 문헌으로 형씨의 출신 고사를 시도해 보고, 형씨의 뿌리를 더듬어 그 역사를 살펴보려고 한다. The purpose of this paper is to focus on Kei-shi who received Kaguyamano-muraji in 724 and to clarify its origins and duties. Kei-shi is an ancient minority clan and has not gotten much attention historically. However, at Emperor Shomu, it is not possible to ignore the activity of the toraijin clan who was involved in the construction of Todaiji. Emperor Shomu was deeply socially uneasy because of the deaths of four brothers Fujiwara caused by the epidemic, the natural disaster and the food famine, and the collapse of the public system. For that reason Emperor Shomu prayed for national security by means of guardian Buddhism. Well, in 724 Emperor Shoumu gave a name to a visiting person, at that time, a person named Keino-kibu got a reunion of Kaguyamano-muraji. In 815, "Shinsenshojiroku" compiled by Emperor Saga 's order, a person named Keino-insan of Baekjae was recorded, and Keino-kibu is presumed to be its descendant. As a result of survey, Kaguyamano-muraji was in charge of work of sutras of Todaiji Temple. In 835, since Kaguyamano-yasune was renamed descendant generation grandchildren Kiyosada and Kiyomune, the Kaguyamano-muraji disappeared, so it became impossible to confirm Kei-shi in subsequent historical facts. Thus, we will change the point of view and try to verify in Korean literature.