It is well known that Hu-Shi(胡適) gradually abandoned the term ‘history of philosophy’ and began to use the term ‘intellectual hoistory’ from the late 1920s. I don’t think it is just a shift from philosophy to thoughts. It is more appropr...
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다국어 초록 (Multilingual Abstract)
It is well known that Hu-Shi(胡適) gradually abandoned the term ‘history of philosophy’ and began to use the term ‘intellectual hoistory’ from the late 1920s. I don’t think it is just a shift from philosophy to thoughts. It is more appropr...
It is well known that Hu-Shi(胡適) gradually abandoned the term ‘history of philosophy’ and began to use the term ‘intellectual hoistory’ from the late 1920s. I don’t think it is just a shift from philosophy to thoughts. It is more appropriate to say that Hu’s view has expanded from history of philosophy to cultural history or the history of religions. Hu’s study of the Han Confucianism is the result of exploring the theoretical aspects and social role of the Confucianism as a religion. Hu-Shi did not declare that the thoughts of the Han Confucianism were the development of the main streams of Qi Xue(齊學). However, we were able to confirm through the ideas of the representative Confucian scholars of the time that the elements of Qi Xue(齊學) were all contained in the thoughts of the Han Confucianism. From the perspective of Hu-Shi, the Han Confucianism was a religion of childish and superstitious character, however, the new Confucianism of the Han Dynasty enjoyed the status of national religion in the Han Empire, and it played a role in institutional readjustment in the area of education and bureaucracy. Hu’s study on the Han Confucianism is significant in that it clearly highlighted the existence of Confucianism as a religious tradition in ancient China. Hu himself took an extremely critical approach to the Han Confucianism, giving no positive meaning to it. In the realm of Chinese philosophy, Hu’s study on the Han Confucianism has never been noted. But from the point of view of Chinese religious history, Hu’s study on the Han Confucianism is an important achievement that can not be neglected.
참고문헌 (Reference)
1 김용천, "후한 유교국가의 성립" 동과서 2011
2 葛兆光, "사상사를 어떻게 쓸 것인가" 영남대학교출판부 2008
3 福永光司, "道敎思想史硏究" 岩波書店 1987
4 酒井忠夫, "道敎Ⅰ: 道敎とは何か" 平河出版社 1983
5 李姸承, "董仲舒―음양의 조절론자" 대동문화연구원 12 (12): 449-480, 2007
6 胡適, "胡適學術文集" 中華書局 1991
7 胡適, "胡適學術文集" 中華書局 1991
8 胡適, "胡適學術文集" 中華書局 1991
9 胡適, "胡適口述自傳" 安徽敎育出版社 2003
10 胡適, "胡適口述自傳" 安徽敎育出版社 2003
1 김용천, "후한 유교국가의 성립" 동과서 2011
2 葛兆光, "사상사를 어떻게 쓸 것인가" 영남대학교출판부 2008
3 福永光司, "道敎思想史硏究" 岩波書店 1987
4 酒井忠夫, "道敎Ⅰ: 道敎とは何か" 平河出版社 1983
5 李姸承, "董仲舒―음양의 조절론자" 대동문화연구원 12 (12): 449-480, 2007
6 胡適, "胡適學術文集" 中華書局 1991
7 胡適, "胡適學術文集" 中華書局 1991
8 胡適, "胡適學術文集" 中華書局 1991
9 胡適, "胡適口述自傳" 安徽敎育出版社 2003
10 胡適, "胡適口述自傳" 安徽敎育出版社 2003
11 胡適, "胡適全集 第8卷" 安徽敎育出版社 2003
12 胡適, "胡適全集 第8卷" 安徽敎育出版社 2003
13 胡適, "胡適全集 第8卷" 安徽敎育出版社 2003
14 胡適, "胡適全集 第8卷" 安徽敎育出版社 2003
15 胡適, "胡適全集 第8卷" 安徽敎育出版社 2003
16 胡適, "胡適全集 第3卷" 安徽敎育出版社 2003
17 胡適, "胡適全集 第8卷" 安徽敎育出版社 2003
18 董德福, "胡適‘反孔非儒’評議" (3) : 1995
19 樓宇烈, "現代學術史上的胡適" 三聯書店 1993
20 "漢書" 宏業書局 1984
21 勞思光, "新編中國哲學史 (二)" 三民書局 1990
22 王汎森, "從哲學史到思想史: 胡適的英文≪中國思想史大綱≫草稿" (3) : 2017
23 胡適, "四十自述" 安徽敎育出版社 2003
24 "史記" 宏業書局 1983
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학술지 이력
연월일 | 이력구분 | 이력상세 | 등재구분 |
---|---|---|---|
2022 | 평가예정 | 재인증평가 신청대상 (재인증) | |
2019-01-01 | 평가 | 등재학술지 유지 (계속평가) | ![]() |
2016-01-01 | 평가 | 등재학술지 선정 (계속평가) | ![]() |
2015-12-01 | 평가 | 등재후보로 하락 (기타) | ![]() |
2011-01-01 | 평가 | 등재학술지 선정 (등재후보2차) | ![]() |
2010-06-24 | 학술지명변경 | 외국어명 : 미등록 -> JOURNAL OF CHINESE STUDIES | ![]() |
2010-01-01 | 평가 | 등재후보 1차 PASS (등재후보1차) | ![]() |
2008-01-01 | 평가 | 등재후보학술지 선정 (신규평가) | ![]() |
학술지 인용정보
기준연도 | WOS-KCI 통합IF(2년) | KCIF(2년) | KCIF(3년) |
---|---|---|---|
2016 | 0.31 | 0.31 | 0.31 |
KCIF(4년) | KCIF(5년) | 중심성지수(3년) | 즉시성지수 |
0.3 | 0.28 | 0.684 | 0.05 |