존 로스의 고유명사 음역원칙

박형대(Hyung Dae Park) 한국복음주의신약학회 2013 신약연구 Vol.12 No.4

How to transliterate or transcribe proper nouns in the Bible is still an important issue in Korea because they differently appear among translations. So it would be very important to know what sort of transliteration or transcription history the Korean church has. In this sense, Yesu Syonggyo Nugabogum Chyonsyo (1882) and Yesu Syonggyo Chyonsyo (1887) translated by John Ross must be a good starting point in order to research the proper noun transcription history of the Bibles translated into Korean. Ross published the first Korean Bible, Yesu Syonggyo Nugabogum Chyonsyo (the gospel of Luke), and the first Korean New Testament, Yesu Syonggyo Chyonsyo, with the support of England Bible Society. He thought the proper noun transcriptions of the contemporary Chinese Bible had not been proper. To him, Korean is a very good language to transcribe both Hebrew and Greek proper nouns. So he made a peculiar proper noun transcription system for the Korean Bibles. This study shows what kind of principles he had in order to transcribe the proper nouns in the gospel of Luke, all of which are counted as 161. He mainly considered both the original pronunciation of the Greek words and the Korean people's pronouncing capacity. Consequently, first of all, most of consonants and vowels were almost perfectly consistently transcribed except 'sigma'and 'tau', 'epsilon'and 'eta'. Secondly, on account of Korean pronunciation characteristics, a vowel was often added to a consonant, and pronunciations such as l, f, and c difficult for Koreans to pronounce were replaced by other pronunciations. Thirdly, Ross was likely to transcribe some Hebrew and Aramaic words frequently used (e.g. Abraham) directly into Korean from Hebrew and Aramaic, not via Greek. Fourthly, we can find that apocopation used in the English Bibles was applied to the proper noun transcription in Ross' Luke. Lastly, we can also say that Ross considered the context in the text to transcribe proper nouns. Therefore, this study suggests that Ross'proper noun transcription system is still important to establish a Korean proper noun system for new translations.

존 로스의 고유명사 음역원칙:『예수셩교 누가복음젼셔』와『예수셩교젼셔』의 누가복음을 중심으로

박형대 한국복음주의신약학회 2013 신약연구 Vol.15 No.4

How to transliterate or transcribe proper nouns in the Bible is still an important issue in Korea because they differently appear among translations. So it would be very important to know what sort of transliteration or transcription history the Korean church has. In this sense, Yesu Syonggyo Nugabogum Chyonsyo (1882) and Yesu Syonggyo Chyonsyo (1887) translated by John Ross must be a good starting point in order to research the proper noun transcription history of the Bibles translated into Korean. Ross published the first Korean Bible, Yesu Syonggyo Nugabogum Chyonsyo (the gospel of Luke), and the first Korean New Testament, Yesu Syonggyo Chyonsyo, with the support of England Bible Society. He thought the proper noun transcriptions of the contemporary Chinese Bible had not been proper. To him, Korean is a very good language to transcribe both Hebrew and Greek proper nouns. So he made a peculiar proper noun transcription system for the Korean Bibles. This study shows what kind of principles he had in order to transcribe the proper nouns in the gospel of Luke, all of which are counted as 161. He mainly considered both the original pronunciation of the Greek words and the Korean people’s pronouncing capacity. Consequently, first of all,most of consonants and vowels were almost perfectly consistently transcribed except ‘sigma’and ‘tau’, ‘epsilon’and ‘eta’. Secondly, on account of Korean pronunciation characteristics, a vowel was often added to a consonant,and pronunciations such as l, f, and c difficult for Koreans to pronounce were replaced by other pronunciations. Thirdly, Ross was likely to transcribe some Hebrew and Aramaic words frequently used (e.g. Abraham) directly into Korean from Hebrew and Aramaic, not via Greek. Fourthly, we can find that apocopation used in the English Bibles was applied to the proper noun transcription in Ross’ Luke. Lastly, we can also say that Ross considered the context in the text to transcribe proper nouns. Therefore, this study suggests that Ross’proper noun transcription system is still important to establish a Korean proper noun system for new translations.

외래어 표기법과 표음주의

김아영 ( Kim Ayoung ) 연세대학교 언어정보연구원 2023 언어사실과 관점 Vol.59 No.-

이 연구의 목적은 통상적으로 외래어 표기법의 원리로 받아들여지고 있는 표음주의가 외래어 표기법에서 어떻게 실현되고 있는지를 고찰하는 것이다. 외래어 표기법에서 표음주의는 일차적으로 원어의 철자가 아니라 발음을 기준으로 표기하는 것을 뜻한다. 이때 원어의 발음을 최대한 유사하게 적어야 한다는 원(지)음주의와 표음주의는 구별할 필요가 있다. 외래어 표기법에는 대체로 원어의 발음을 고려한 전사법과 음소적 원리가 적용되었다. 그러나 일부 규정에서는 변이음을 고려하지 않고 하나의 철자를 하나의 한글 자모로 고정하여 적거나 원어의 문법적 형태를 고려하는 등 전자법과 형태음소적 원리를 적용하였음이 확인된다. The purpose of this study is to examine how phoneticism, which is generally accepted as a principle of loanword orthography, is being revealed in loanword orthography. In the loanword orthography, phoneticism is primarily means transcription based on pronunciation, not spelling, of the original language. However, it is necessary to distinguish between phoneticism and original pronunciation phoneticism, which require the pronunciation of the original language to be written as similarly as possible. In general, the transcription method considering the pronunciation of the original language and the phonemic principle were applied to the loanword orthography. However, in some cases, transliteration and morphophonemic principles were applied: one foreign letter was fixed as one Korean consonant without considering variations; or the grammatical form of the original language was taken into account.

중세 실크로드 문학 번역과 유목 정체성의 재편 양상 - <판차락차(Pan̂carakṣā)> 몽골본의 번역과 유통을 중심으로-

이선아 한국몽골학회 2020 몽골학 Vol.0 No.63

This paper is a review of the Mongolian version of Pan̂carakṣā, which is the main text of literary translation accepted by the public at the center of the medieval Silk Road civilization exchange, crossing cultural boundaries. Focusing on this text, I paid attention to the tradition of translated literature of Mongolian nomads during the Pax-Mongolica period, which formed and enjoyed a new paradigm of East-West cultural exchange, which was different from the existing aspects of civilization exchange after the 13th century. In particular, focusing on the efforts of the northern nomadic empire to translate various foreign-language nuclear sources into their own language, the exchange and reorganization of northern nomadic literature was examined. Pan̂carakṣā is originally a Buddhist scripture written in ancient Indian Sanskrit, and it can be said to be a healing literature based on the spirituality of the five guardian goddesses(守護佛母). Pan̂carakṣā was actively distributed in various languages and scripts such as Tibetan, Chinese, Phaspa, Mongolian Bichig scripts etc. Among them, the Pan̂carakṣā Mongolian version was one of the works that were taken seriously in the realm of scholarship, spanning major fields such as religion, philosophy, language, literature, culture, and art in Mongolian literary translation. The influential immigrants of Yuan, Ming, and Qing Dynasty reduced the need for the principle of transcribing and translating foreign languages into their own languages, and mobilized a large number of multinational intellectuals to make efforts to translate foreign literary texts into their own languages. In this process, various versions of Pan̂carakṣā promoted cultural and technological development, such as transcription, translation, printing, and bookmaking. In addition, this powerful translational literature served as a major opportunity for the reorganization and expansion of nomadic identity that crosses boundaries. In particular, Mongolian translation literature centered on the scriptures in the process of indigenization of Buddhism, a representative foreign religion in medieval Mongolia, such as Pan̂carakṣā. Also yet, the literary identity peculiar to the Mongolian nomads showed strong adherence. Most of all, the identity of Mongolian nomads with strong mythos such as nature worship, shamanism, and heroic myths, through logos of foreign religious philosophy such as medieval Buddhist scriptures, strengthens the characteristics of forming more powerful nomadic mythos+ such as a Mongolian heroic epic, Tuuli. 이 논문은 중세 실크로드 문명교류의 중심에서 당대 대중들의 호응을 받으며 문화권의 경계를 넘나들며 수용된 문학번역의 주요 텍스트라 할 수 있는 <판차락차(Pan̂carakṣā, Banzragch sudar)> 몽골본 번역과 유통에 대한 예비적 고찰이다. 이 텍스트를 중심으로 13세기 이후 기존 문명교류의 양상과는 변별되는 동서 문화교류의 새로운 패러다임을 형성하고 향유했던 중세 팍스몽골리카 시기 몽골 유목민의 번역문학 전통에 대해 주목하였다. 특히 다양한 외국어 원전에 대한 북방 유목제국의 자국어 번역 노력을 중심으로 북방 유목민 문학의 교류와 재편 양상을 살폈다. 판차락차는 원래 고대 인도 산스크리트어 원전의 불교 대장경 다라니(眞言)로 다섯 가지 여신, 수호불모(守護佛母)들의 영험성에 의한 치유의 문학이라 할 수 있다. 판차락차는 티베트어, 한문, 파스파 문자, 몽골 비치크, 란즈 문자 등 다양한 언어와 문자로 된 판본들이 활발하게 유통되었다. 이중 판차락차 몽골본은 몽골의 문학 번역에서 종교 철학, 언어 문학, 문화 예술 등 당대 주요 분야에 두루 걸쳐져 본격적인 학문의 영역에서 진지하게 다뤄진 작품 중의 하나이다. 원, 명, 청대의 유력한 이민족들은 외국어에 대한 자국어 전사와 번역의 원리에 대한 필요성을 절감하였고 대대적인 다국적 지식인들을 동원하여 외국 문학 텍스트의 자국어 번역을 위한 노력을 경주하였다. 이러한 과정에서 판차락차의 다양한 이본은 전사법, 번역법, 인쇄술, 제책술 등 문화 기술적인 발전을 촉진하였을 뿐만 아니라 경계를 넘나드는 유목 정체성의 재편과 확대에 있어서 주요한 계기가 되었다. 특히, 판차락차와 같이 중세 몽골의 대표적 외래 종교인 불교의 토착화 과정에서 경전을 중심으로 하는 몽골 번역문학이 몽골 번역문학은 몽골의 자국어 번역 과정을 통해 외면적으로는 외국의 고차원의 종교 문화를 적극적으로 수용하면서도 몽골 유목민 특유의 문학적 정체성은 강하게 고수하는 양상을 보였다. 무엇보다도 자연 숭배, 샤머니즘, 영웅신화와 같은 미토스가 강한 몽골 유목민의 정체성을 중세 불교 경전과 같은 외래 종교철학의 로고스를 통해 대대적인 영웅서사시와 같은 보다 강력해진 유목민 특유의 신화, 즉 미토스 플러스(+)를 형성하는 특징을 강하게 보이고 있다.

정당한 이유 없는 증언거부와 참고인진술조서의 증거능력 - 대법원 2019. 11. 21. 선고 2018도13945 전원합의체 판결 -

김희균(Kim, Hee-Kyoon),최익구(Choi, Ik-Gu) 동아대학교 법학연구소 2021 東亞法學 Vol.- No.92

피고인이 증인의 증언거부 상황을 초래하였다는 등의 특별한 사정이 없는 한 형사소송법 제314조의 ‘그 밖에 이에 준하는 사유로 인하여 진술할 수 없는 때’에 해당하지 않는다고 보아야 하므로 증인이 정당한 이유 없이 증언을 거부할 위험은 수사기관이 부담해야 한다고 선언한 [대상판결]의 결론은 타당하다. 하지만 그 논거 중 전문법칙에 대하여 예외 인정을 엄격히 해야 한다는 취지의 판시에는 다소 의문이 있다. 전문증거에 대한 정의가 다른 나라와 너무 다르고, 증거능력의 제한의 원칙과 그 예외 인정의 요건 역시 너무 다르기 때문이다. 우리가 전문증거라고 부르는 참고인진술조서는 비교법적으로는 전문증거가 아닌 재전문증거이다. 영미법 상 전문법칙은 조서에 기초한 재판을 피하기 위해서 만들어진 법칙이다. 참고인의 진술을 받아 적어서 조서를 작성하고, 나중에 법정에서 성립의 진정을 인정할 것을 조건으로 증거능력을 부여하는 참고인진술조서 조항은 특이한 조건이 붙은 직접심리주의의 예외 규정으로 새길 때 좀 더 명확하게 이해할 수 있다. 비교법적으로나 연혁적으로 고찰할 때 참고인진술조서 규정은 우리 법 고유의(typical) 창작물로서 전문법칙의 예외보다는 직접심리주의의 예외에 가까운 규정이라고 본다. The Rule against Hearsay is the subject that the Korean academics and practitioners are largely interested in even though it is sometimes hard to understand the rule’s rationale and development. As known as one of the member-states following the so-called Civil Law tradition, we had, very ironically, a chance of knowing and receiving the hearsay rule during the Japanese occupation and, in a certain sense, came to depend much on it in designing modern trial system after the Liberation. We have now the provision announcing the rule and, even if it is not so systematic, have copied several hearsay exceptions from the Common law tradition, one of which was regarding the transcript of ex parte examination of witnesses or other people having personal knowledge of the matters in dispute in a criminal trial. More correctly, police officers in Korea may write down what the witnesses say about the criminal accident, and the writing can be admitted as substantive evidence in the following trial if the declarant comes to the court and acknowledges that the document has been made correctly based on his statement. That is the most important requirement for the police officer’s writing, known as Joseo in Korean, to be admitted in trial over the defendant’s objection under the hearsay rule. Article 314 of the Korean Criminal Procedure Act states that, “if the hearsay declarant is not able to come to the court by the reason of unavailability, the document may be admitted as evidence, if there is specific guarantees of trustworthiness regarding the situation where the officers are taking statements.” This article is concerned about the case in which the hearsay declarant-witness is present in court but refuses to testify about the document supposed to contain his statement. The Korean Supreme Court ruled that, in that case, the document could not be used as evidence because it was against the hearsay rule and the principle of direct examination by the judge.

근대 중국에서의 외국 인지명 표기가 한국에 미친 영향

허재영 한중인문학회 2023 한중인문학연구 Vol.80 No.-

This study aims to describe what problems emerged in the notation of foreign person and geographical names in modern China, what the actual state of notation and the policy of notation were, and how such notation affected Korea. To this end, I investigated the transcription of epithet names in geography books such as JikbangOegi(職方外紀) and Haegukdoji(海國圖志) and some records of experiences, and after studying Chinese literature on the method of translating names. The transcription of foreign names in China has been a problem since the beginning of Chinese-Western exchanges, and confusion was avoided by synthesizing documents and knowledge from a number of geographical history books and historically verifying different names and different marks. Transliteration is the principle of foreign names, but there are many examples of using different letters even for the same place name in Chinese, and there are many cases where each translator is different. For this reason, as the issue of Western translation has risen in earnest since the modern era, discussions on translation methods have become active, and accordingly, a method of contrasting by making a character name of the translation recognition name or a ‘Checklist Western in accord Chinese(中西合壁表)’ has been proposed. In modern Korea, the names of Chinese characters are confusing, such as not only various names and names made in China, but also Chinese characters made with Japanese or Korean-style Chinese characters. These problems cannot be resolved until fundamentally the principle of notation of human names is established and unified accordingly.