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対定型句におけるコソアドの振舞いと左右行列
https://nccur.lib.nccu.edu.tw/handle/140.119/100911
title: 対定型句におけるコソアドの振舞いと左右行列 abstract: 在本論文中,筆者舉出Ko-So-A-Do並列複合詞例子,並檢視其中指示詞語素Ko-So-A-Do的表徵。結果顯示,Ko-So-A-Do各依其基本特性有所表徵,並且形成並列複合詞的兩個指示詞語素相互影響。此外,影響力強的語素排在左邊,這一點也和「由左到右」排序規則一致。
<br>文末助詞「かな」と「かしら」 -意味内容と発話機能を中心に
https://nccur.lib.nccu.edu.tw/handle/140.119/100910
title: 文末助詞「かな」と「かしら」 -意味内容と発話機能を中心に abstract: 本文針對日語裡表示推量的句尾助詞「かな、かしら」,在與表示推量的情態詞「だろう、かしら、かもしれない」的對照之下,討論其語意內涵(用語意屬性〈不/確定〉、〈推量〉、〈男/女性語〉來加以分析)與言談功能(包括從「不定推量」到「微弱詢問」的語意擴張)。本文的討論包括:(一) 日語的句尾助詞在語意內涵及言談功能上與談話者的情態及客氣有關,因而也與日語的情態詞發生密切的關係;(二) 句尾助詞「かな、かしら」與情態詞「かどうか、だろう、かもしれない、らしい」可以用〈±確定〉、〈±推量〉、〈±男性用語〉這幾個語意屬性與正負兩值來分析並加以區隔;(三) 這樣的屬性分析不但可以說明這些詞語能否與疑問助詞「か」、情態副詞「恐らく、ひょっとすると、まさか」、以及疑問詞(如「誰」)的疑問用法或不定用法連用,而且還可以詮釋如何能從「不定推量」經過語意或語用擴張獲得「微弱詢問」與「客氣詢問」的言談功能。
<br>論日漢、漢日翻譯的基本原則—對比、神似、漢(和)化—
https://nccur.lib.nccu.edu.tw/handle/140.119/100909
title: 論日漢、漢日翻譯的基本原則—對比、神似、漢(和)化— abstract: 由於翻譯涉及到兩種語言,所以必須進行語言的「對比」研究・日漢語在語序、思維形象(聯想意義)、比喻習慣、漢字詞、表達方式等方面的不同,造成了日漢、漢日翻譯的種種幹擾與障礙,對此應予以一一解讀;「神似」既涉及翻譯標準,又涉及翻譯對象。只有堅持「神似」原則,才可處理好翻譯中「言」與「意」、形式與內容、表層與深層的關係;「漢(和)化」是保證翻譯標準,實現翻譯目標的重要手段,也是克服「漢語式日語」、「日語式漢語」的方法之一,應從形式、意義、文化、色彩等方面予以注意。
<br>自《三醉人經綸問答》管窺中江兆民的漢學-以經典譯注為研究方法之實踐
https://nccur.lib.nccu.edu.tw/handle/140.119/13256
title: 自《三醉人經綸問答》管窺中江兆民的漢學-以經典譯注為研究方法之實踐 abstract: Nakae Choumin, known as Rousseau of the East, was a great thinker as famous as Fukuzawa Yukichi during the Meiji period. Learned in both Eastern and Western philosophies, he was also famed in literary circles. Moreover, he introduced latest humanitarian thoughts from France. A colorful life he led, he was never afraid to speak for the marginal groups and was once elected by the people as Congressman in the first Congress. San Suijn Keirin Montou was Nakae’s representative work and also a masterpiece of Japanese thoughts of the Meiji period.
San Suijn Keirin Montou not only displays Nakae’s three internal spirits but also reflects the three social thoughts—the thoughts about people’s rights , national expansionism, and the middle-way (stable) line. Furthermore, these are also the three concepts which have influenced the development of Japan so far.
With his profound understanding of Sinology, Nakae wrote San Suijn Keirin Montou in the representative Meiji literary style, kanbun kundokutai. The rich contents of Chinese studies demonstrate that although Nakae was famous for his erudition of the Western studies, he preferred Sinology when expressing his thoughts.
Through translating and researching the entire San Suijn Keirin Montou, I find that the contents of San Suijn Keirin Montou is about Western knowledge and thoughts but its vocabulary, phrases, sentence patterns, allusions, characters are from the works, poetry, and prose of the pre-Song dynasty in China. Its sources can be categorized into five parts: Confucianism of Confucius and Mencius, Daoism of Lao Zi and Zhuan Zi, histories, yin yang and other philosophies, and literary works. This evidence proves that despite the fact that Nakae is known for his Western thoughts, what he used to convey his ideas is still Sinology, one of the traditional disciplines that Japanese gentry is trained in. This can be seen as the Japanese version of the phenomenon of “the Chinese studies as the body and the Western studies as the practice,” which was very prominent in East Asian intellectuals of the turn of the twentieth century when the Western civilization impacted the East.
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