사상의 성숙과 유교경전 언해 -번역학적 측면에서의 재검토-

Abstract

Historically, Korean annotation of Confucian classics developed from the era of 'Gugeyol' to that of 'Seokeui', and finally ended up in Gyojeongcheong's Korean annotation project of those classics during the reign of King Seonjo. Such Korean annotation was in line with the theoretical development of Sung-Confucianism. Thus, Korean-language annotated books of Confucian classics are basically translated publications as well as works of literature on thoughts. In a similar vein, underlying Gyojeongcheong's success in Korean annotation of those classics during the 18th to 21st year of King Seonjo's reign was the fact that by the late 16th century, Joseon already had a long accumulated experience of such translation in Korean and was in the maturation state of Neo-Confucianism. During the 16th century, the Korean annotation of Confucian classics had two ultimate goals of the times, ①seeking an ideological convergence into Zhu-zi's Neo-Confucianism by interpreting original scriptures of the classics with reference to the Chinese thinker's footnotes and ②accomplishing a publicly recognized original copy by compromising different interpretations that were already available. These goals, set up in the late 16h century, were in exactly consistent with objectives for which Gyojeongcheong published Korean- language annotated books of Confucian classics. Gyojeongcheong's Korean annotation of Confucian classics was a collective project performed by dozens of scholars. Principles of translation under the project still remains unclear, but somewhat presumable by inspecting in terms of form and content the annotated classics that the governmental agency actually put out. When it comes to form, Gyojeongcheong's annotated versions of the Four Books and the Three Classics or Saseosamgyeong include more than a half of Chinese letters or characters as they are which were written in original scriptures of Saseosamgyeong. In other words, those versions employed the method of verbal literal translation. This deserves most noticeable from the perspective of translation studies The reason why Gyojeongcheong used that method was to minimize possible meaning distortions of the original scriptures as mentioned above. As far as content is concerned, it is quite noteworthy from the same perspective that the annotations by Gyojeongcheong applied the honorific system in a diverse fashion and pursued coordination of contexts.