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일본어 에세이-3장-영화 Shall We Dansu (쉘 위 댄스)를 보고

まいさんが感じた熱情朴＊ジェヨンまいさんは明確に実力のあるダンサーだ。しかし、実力だけあると言っても良いダンサーになることができるのか? 結論から言えば、できない。この映画の多くの人物たちが良いダンサーに対する意味を見せてくれた。かつらをかぶってダンスする時には他人になったように感じるという青木も、ご主人との思い出が記憶に残ってダンスをするとよこさんも、妻と娘に秘密にしてダンスをする杉山もぜんぶ「良いダンサー」だ。良いダンサーになるためには踊りを愛する純粋な熱情が必要なのだ。まいさんはダンスに対する熱情よりは実力を重視したため、本気で踊りに楽しみ方を忘れてしまった。派手なブラックプールでかのじょは一度の間違いで優勝を逃した。そしてに、自分は失敗したと感じてくやしいと思う。完璧なダンサーである自分がパートナーのため、失敗したという事実に悔しくてダンス教室で先生をすることも全然楽しくない。そんな彼女がダンスに向けた本当の熱情を感じるようにまでは杉山の純粋な熱情があった。杉山はダンスを始めた初心者だが、誰にも負けない熱情でダンスを練習して、また練習した。そんな杉山を一番近くで見るようになったものはマイさんだ。自分が「自分が目的でダンス教室へ来ることなら辞めてください。」といやな言葉を言ったにもかかわらず杉山は誰より熱心にダンス教室に出る。杉山はまいが好きでダンスを始めたことは事実だ。しかし、その単純な好奇心はすぐダンスを愛する心につながった。前には生きていても生きているようではなかった会社員の彼が、それからは誰よりも熱情的なダンサーに変わった。考えて見れば、まいも毎日毎日ダンス教室で踊りを教えていたが、ぜんぜんこれが好きではなかった。彼女の姿もこの前の杉山と違うことがない。仕事をしているが仕事をしているようではない感じを受けるというのは、その事に対する熱情と愛がないという意味だ。まいは長く時間競演のために演習したためか、彼女が幼い時ブラックプールで見て感じたダンスに向けた愛を忘れたのだ。そのように意味ないダンスをしていたまいが勝ち敗けてはなくて本心でダンスに向い合うようになったことには杉山の影響が大きかった。まいはもしかしたら前には「優勝」のためにダンスをしていたかも知れない。しかし、杉山を通じて彼女は「自分」、あるいは自分の「幸せ」のためにダンスをするを学んだ。こんなに変わった彼女の姿と態度は杉山の競演でよく分かる。先には先生として全然喜びがなかったまいが先生の役目に責任を感じたのだ。杉山がとよことダンス大会に出たその日、まいはたまこ先生と一緒に観衆席にあった。杉山がステップを踏み出すとこにまいは彼と一体になったように彼を応援して、また祈っていた。まるで自分が大会に出たような震える感じと興奮を感じたのだ。映画で杉山がダンス教室に初めて来た時、まい先生は全然先生として喜びを感じることができなかった。一流ダンサーの自分がアマチュアの一般人たちとダンスをしなければならないことがいやだっようだ。しかし杉山との交流を通じてまいはダンスをすることから喜びを感じる人々に会って、また彼らのために熱情をもった先生になる。ダンスをすることがどれだけ嬉しいことなのかをじぶんでわかって、またその喜びを伝える先生としての役目に幸せを感じるようになったのだ。初めてまいがブラックプールで失敗して日本に帰ってきてパートナーを咎めた時、彼女の父親は彼女にダンス教室で先生になることを勧めた。まいがダンスに向けた熱情ではなくて、勝負に向けた熱情でダンスをしていたことが分かったお父さんの選択だった。しかし、杉山のほかの学生を通じてまいは成長した。本当の意味の良いダンサーになった。もうまいは新しい心でダンス大会に出る準備ができた。終わりにまいはイギリスに発つ。そうする前に杉山に心より感謝するという手紙を送る。杉山の先生はまいだったが、本当に重要なことを学んだ人は舞の方だった。ダンスのみを愛して、ダンスのみのためにおどるためにイギリスに発つマイの未来が期待される。

독후감/창작| 2011.12.09| 3페이지| 2,000원| 조회(165)

일본어, 독후감, 감상문, 영화 감상문, 쉘 위 댄스, Shall We Dansu

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[영어 논문] 맹자의 성선설 & 현대사회 apply (5장-대학 에세이 형식)

Jae Young ParkChinese Religion17 March 2011Mencius’s Perspective on Human’s Original NatureMencius, one of the outstanding scholars of Confucianism, maintained that humans’ original nature is virtuous from the birth. The book “盟子: Mencius” refers to Mencius’s sayings and teachings. In the book, Mencius clearly states that human’s original nature is good. Many scholars of the religion have argued over the issue of original nature. Therefore, it is important to understand Mencius’s teachings and thoughts on the subject. Since he studied under 子思: Zisi, the grandson of Confucius, the teachings of Confucius was well succeeded to him. Due to the influence of Confucius, he considered “mind” to be a crucial key to complete one’s virtue. When one tries hard to be virtuous, one may become complete. On the other hand, Mencius understood the impact of outward disturbance to forming humanity: As one lives through his or her life, one may encounter environmental and biological restraints that may fnt that Mencius believed to be true is that humans are born with for 四端: sì duān which refers to four categories of virtues in mind: 恻隐之心, 羞恶之心, 辞让之心, and 是非之心. 惻隱之心: cèyǐn zhī xīn is “Benevolence” to be pitiful and sympathetic for the ones in trouble; 羞恶之心: xiū ě zhī xīn (羞惡之心) is “Righteousness” to be ashamed of injustice; 辞让之心: cí ràng zhī xīn (辭讓之心) is “Propriety” to be respectful and careful for others; 是非之心: shìfēi zhī xīn is “Wisdom” to be wise and judicious to judge good and evil. These are the four minds that humans have from their birth. Mencius uses this concept of four virtues to distinguish humans from savage. He further addresses to the role of education in proceeding to the ultimate goal of “仁义礼智: rényì lǐ zhì(仁義禮智),” which refers to following and securing all of the four virtues. Once one reaches to the goal, one may obtain true gentility.In his discussion with King Xuan of Qi, he emphasizes education in stabilizing virtue within human’s heart: “'They are only men of rtues to human mind from worldly seduction. In his sixth book of “Mencius,” he reveals a story that shows his concerns with pursuing the return of virtuous mind:"The greenery on Oxen Mountain was once beautiful, but since it was near a large city, it was attacked by lumberjacks. How could it retain its beauty? Still, by breathing in the sunlight and rain, how could new buds and sprouts not appear? But then cattle and sheep came and fed themselves, and by the time they were done, it was completely barren” (Mencius 6A8).In this story, the beautiful Oxen Mountain is the virtue alive in human’s heart. However, its beauty and freshness is ruined as lumberjacks and animals eat up its trees and flowers. In the language of humanity, those which consume and ruin the goodness of mind are “the enjoyment of evil doings,” such as worldly pleasure and vulgar temptation. At first, humans struggle to recover their morality and goodness, and they restore them. However, after constant disturbances, humaeek it. The way of study and inquiry is none other than the search for the lost mind."The reason that people easily neglect their loss of virtue is not clearly stated in the sixth book. However, humans may infer that since virtues in mind are invisible, they are likely to be forgotten. From this perspective, Mencius’s arguments and teachings should be kept in mind. Humans ought to remember that true virtues reside in their own hearts, so that they must fight to defend them. In the story above, Mencius inspires people to look into themselves and ask for benevolence, for that it is in them. He encourages them by saying “the search for the lost mind” is as uncomplicated as looking for chickens and dogs.In the sixth book of “Mencius,” he also provides a metaphoric story in which he chastises humans’ helplessness and irresponsibility for their original nature. He uses an example of finger to address the importance of retrieving for straight mind."We know enough to be bothered when our fingevery of virtues in mind has certain limits. Consistent disregards for human nature will result in permanent loss of virtues. I believe Mencius’s theory of virtuous original nature is effective in motivating people to strive for search of virtue in their own lives. It is encouraging that there will be an answer to becoming a sage in ourselves rather than anywhere else. Thus, if humans try to look for it, they will achieve their goals. I consider his argument a convincing motivation to mankind’s searching for morality.Mencius is reasonable in saying that humans easily overlook their virtues getting injured and broken, while they pay careful attention to outward aspects. Mencius does not argue that keeping tidy and healthy outlooks is unimportant. However, he teaches, in order to achieve truthful humanity, humans should understand that without benevolence and justice in mind, no one can become truly rich and healthy. Since minds are not invisible possession like fingers, chickens, or mone2

인문/어학| 2011.05.11| 5페이지| 2,000원| 조회(441)

맹자, 성선설, 영어 레포트, 영어논문, MLA, Taoism, Mencius

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