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최정섭,권오복,다니엘A.섬너 한국농촌경제연구원 2002 농촌경제 Vol.25 No.3
In the United States, the Farm Security and Rural Investment Act of 2002 (2002 Farm Bill) has been signed into law on May 13, 2002. The law has 10 titles. The 2002 Farm Bill covers from 2002 to 2007. Some features of the bill include various direct payment programs to farmers, maintaining the marketing loan program, and a new dairy support program. This research material summarizes the features of 2002 Farm Bill in comparison with the 1996 Farm Bill features. Since the directions of the U.S. agricultural policy has direct and indirect impacts on Korean agriculture, we have great interest in the changes of American farm policy.
해경(解經)과 해자(解字) - 프레마르 『육서실의(六書實義)』를 통해 본 예수회의 중국(中國) 전유(專有)
최정섭 중국어문학회 2017 中國語文學誌 Vol.0 No.60
Joseph Henri-Marie de Premare(1666~1736) is a French Jesuit missionary in China from the late 17c to the early 18c. His Lishushiyi(六 書實義) represents the so-called figurism in the China Mission in that age. In the essay, Premare uses liushu(六書), the six classes of Chinese written character created by Xu Shen(許愼) and Chinese Confucian classics like Yijing(易經), to argue that the Christian Dogmas have existed in China. He insists on zhishi(指事) class, because, he thinks, seven characters of that class represents Christian dogmas of trinity and incarnation. A Chinese catholic christian Liu Ying(劉凝)`s studies on Chinese characters helps him. Figurist views on Chinese written character and Yijing were agreed neither in Premare`s age and are agreed nor today. But Premare`s concerns and studies on Chinese traditional classicism and character, as a kind of missionary accommodation, are still valid. His appropriation of Chinese scholarly tradition is a pioneering work in the Western knowledge of China, and more narrolwy, in the field of Sinology.
解經과 解字 — 프레마르 《六書實義》를 통해 본 예수회의 中國 專有
최정섭 중국어문학회 2017 中國語文學誌 Vol.0 No.60
Joseph Henri-Marie de Prémare(1666~1736) is a French Jesuit missionary in China from the late 17c to the early 18c. His Lishushiyi(六 書實義) represents the so-called figurism in the China Mission in that age. In the essay, Prémare uses liushu(六書), the six classes of Chinese written character created by Xu Shen(許愼) and Chinese Confucian classics like Yijing(易經), to argue that the Christian Dogmas have existed in China. He insists on zhishi(指事) class, because, he thinks, seven characters of that class represents Christian dogmas of trinity and incarnation. A Chinese catholic christian Liu Ying(劉凝)’s studies on Chinese characters helps him. Figurist views on Chinese written character and Yijing were agreed neither in Prémare’s age and are agreed nor today. But Prémare’s concerns and studies on Chinese traditional classicism and character, as a kind of missionary accommodation, are still valid. His appropriation of Chinese scholarly tradition is a pioneering work in the Western knowledge of China, and more narrolwy, in the field of Sinology.