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双语推荐:辞源

提《辞源》(第2版)根据音义结合的“理据”设立音项,但仅此一条还不够。通过考察“多音切音项”“字用音项”“音项和词条”等问题,我们得出结论:音项的设立还要考虑音项使用的频率、字典辞书的性质以及该音项作为词素参构复音词的情况。
By investigating some kinds of particular pronounciation items in the second edition of CiYuan(《辞源》), this thesis comes to conclusion that setting pronounciation items not only concentrates on coincidence between pronounciation and meaning but also thinks over its using frequency and dictionary’s characteristic as well as its word-forming ability.

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修订本重排版《辞源》在注音释义等方面有了很大的改善,但仍有不足。以辵部字为例,从五个方面梳理并分析其在注音过程中存在的问题,以便《辞源》的再次修订,使其更好地发挥工具书的作用。
The latest version of Ci Y uan has made great improvements in terms of phonetic notation, but some problems still exist in it. The article, taking the Chuo radical (辵部) for example, points out its problems in phonetic notation from five aspects in order to help it being revised again and better play its role as a reference book.

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魏源的儿子魏耆说魏源的祖籍在江西太和县,而《辞源》《辞海》只讲到历史上山西、云南、安徽三省设有太和县,却没有关于江西太和县的只言片语,但说历史上的江西有泰和县。依《辞源》《辞海》之说,若魏源的祖籍在太和县,就不可能在江西,若在江西则应该是泰和县。考历代史志,江西历史上确有太和县,但明萧执《洪武志序》关于太和县得名的天人感应说法,不足为信。泰和县不仅江西有,安徽也有。故《辞源》《辞海》关于“太和”“泰和”的辞条,叙及历史上的太和县与泰和县,都应作相应的修改。
Wei Yuan’s son Wei Qi said that Taihe (太和) County of Jiangxi Province was his father’s ancestral home. But both Ci Yuan and Ci Hai provide the information that in the history Taihe (太和) County has been set up only in Shanxi Province, Yunnan Province and Anhui Province but didn’t offer any information that Taihe (太和) County has once been set up in Jiangxi Province. Yet, they offered there was Taihe (泰和) County in Jiangxi Province . Thus, according to Ci Yuan and Ci Hai, if Wei Yuan’s ancestral home is Taihe (太和) County, it should not be in Jiangxi Province. Once it is in Jiangxi Province, it should be Taihe (泰和) County. According to the Historical Annals there was really Taihe (太和) County. But it is unbelievable according to the information on the synonymy of Taihe (太和) County said in “Hong Wu Zhi Xu” by Ming Xiao. Both Jiangxi Province and Anhui Province had Taihe (泰和) County. So, it needs to correct the information about Taihe(泰和) County or Taihe (

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修订本《辞源》为现代大型辞书之一,编纂质量上乘,但其中的植物词条存在疏误,例举八个词:君子花、虇、水葱、木耳、蓪、麦门冬、蓫、藨,具体表现在释义不确、漏释义项、书证靠后、引文有误、未列异名、注音不当、参见系统不完善等方面,一一指出,并作修正。
Revised CiYuan is one of the modern large-scale dictionaries with high level compiling quality , but plant entries have mistakes w hich gives eight examples :“junzihua” ,“quan” ,“shuicong” ,“muer” ,“tong” ,“maimendong” ,“zhu” and “biao” ,specifically expressing inaccurate paraphrase ,loss separa-tion of meanings ,latter book review ,w rong quoted passage ,unlisting synonyms ,w rong phonetic nota-tion ,incomplete reference system ,etc .We point out and revise one by one .

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甲午战争以后,日语新名词的大量涌入,激起了一片议论,《辞源》《辞海》等近代辞典在处理这一现象时,本应成为我们观察日语新词融入中文的一个指标,但在文化保守主义的大旗下,实际上辞典却采取了一种避重就轻的迂回策略,一方面强调部分日语词的出处,另一方面则用西文对译的方式消解来自日文的新词新概念,巧妙地迎合了当时的社会氛围.而这种做法也留下了一些隐患。
After the Sino-Japanese War of 1894-1895, heated discussions have occurred due to the mass inlfux of Japanese new words into China. Japanese-Chinese dictionaries should have served as an indicator to reveal to what extend Japanese new words had blended into Chinese;however, inlfuenced by cultural conservatism, Japanese-Chinese dictionaries took a bypass strategy and evaded crucial points. On one hand, Japanese-Chinese dictionaries emphasized the provenance of Japanese words;on the other hand, they ingeniously adjusted themselves to social circumstances by eliminating new concepts of Japanese new words by the employment of English-Chinese translation method.

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《汉语大词典》《汉语大字典》《辞源》等现代语文辞书,给汉语研究者带来了极大的便利,但有些词语义位之间因有重合、不易区分给辞书释义带来了一定的困难。文章选取表“忧虑”义与“忧愁”义的“忧”及“愁”为研究对象,就二者在表互为因果联系的“忧虑”义与“忧愁”义时在语法功能、表现形式、反义的表达及文献用例时间先后上的差异进行分析,为将二者分列不同的义项提供了一定的理据。
Some modern Chinese dictionaries such as Chinese Dictionary,Hanyu Dazidian and Ciyuan have brought great convenience to Chinese researchers,but still some words are difficult to define in dictionaries because there ex-ist some overlapping semantics and they are not easy to distinguish from each other. This article selects two Chineses words“You/忧”and“Chou/愁”expressing worry and sadness as the research object,and analyses their differences in grammatical function,forms,the expression of antisense and the time appearing in literature. It provides certain evidence for the two of them listed on different meanings.

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《辞海》和《辞源》引《易·乾》"九五,飞龙在天"释"九五"为"君位",似未探得其字义训诂的依据,两字应是源自华夏远古时代的"九部"、"九州"、"九井"、"九门"和"五帝"以及与五帝相应的"五方神庙",有其丰富的文化意蕴。"九部"、"九州"指空间和地面区域,"九井"乃祭祀神灵的九个圣水池,"九部"则是通向天界的九个门口;"五帝"乃是远古部落大联盟的五位首领,"五方神庙"则是与五帝相应的大统一原始宗教政权的结构模式。二字均有神圣而高档次的文化意义。
Following“Jiuwu ,a flying dragon in the sky”in Yi Qian ,“Jiuwu”was translated as“the imperi-al throne”in the Lexicology and the Etymology .This explanation doesn’ t seem to make sense .With extremely rich cultural implications ,“jiuwu”originates from ancient China and means “the nine departments” ,“the nine states” ,“the nine wells”,“the nine gates”“the five emperors”and the corresponding“five temples”.“The nine departments”and“the nine states” refer to the spaces and the regions .“The nine wells”means the nine holy-water basins for the worship of gods .“The nine gates”are the nine doors to the heaven .“The five emperors”refer to the five leaders of allied tribes in ancient times .Corresponding to the five emperors ,“the five temples” is a structure mode of unified religious rights .So ,both“Jiu”and“wu” contain holly and high-graded cultural sig-nificance .

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本文对改革开放以来,中日两国之间经济领域的词汇交流进行了考察。考察范围包括改革开放后出版的十余部新语词典、国家语言工作委员会报告、国家语委现代汉语通用平衡语料库、人民网报刊搜索、日本国立国语研究所语料库、大辞源、大辞林等。考察发现,当代中日经济词汇交流呈现双向交流的新模式:既有"泡沫经济"、"株式会社"等介绍日本情况的、从日本传播到中国的词汇,也有"创业板"、"增值税"、"经济特区"等介绍中国情况的、从中国传播到日本的词汇。这也反映了当代中日经济交流出现的新模式。
This paper discusses Sino-Japanese lexical communication after the reform and opening of China, and focuses on words relating to economy. After a survey of mainstream published new words in Chinese and Japanese dictionaries, reports and corpus, the paper finds that Sino-Japanese lexical communication now shows an effective two-way pattern. In one direction, words are introduced from Japanese to Chinese, e.g.“bubble economy”,“kabushiki-gaisha”, and in the other direction, words describing China’s present situation are introduced into Japanese. In this way, it also implies a new pattern of Sino-Japanese economic and cultural communication.

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二程虽出入老、释,却辟佛而较不辟老。二程的形上学、心性修养工夫受到道家思想的深刻启发,吸收了不少道家所提出的哲学性问题、概念范畴、思辨方法,转化成儒家思想而创造出其理学思想的新面貌。例如:二程常说的"天理"一辞源出于《庄子》,庄子视"天理"为事物存在和活动所依循的内在理律、自然之理,二程更进一步地转折成人性所天赋的道德原理,建构出仁爱的道德形上学,程明道"以天地万物为一体"的论述,显然受庄子"道通为一"、"与天地并生,与万物为一"的命题所启发。程伊川"物物皆有理"的形上思想受庄子"万物殊理"的启发。然而,二程也有和道家不同处,例如庄子教人安时处顺来安命,程伊川认为义命或德命优位于自然的运命,二程以道德人格之培义为教育目标,与道家存在着显著的差异。
the Cheng Bothers (Cheng Yi and Cheng Hao)of Sung Dynasty were familiar with Taoism and Buddhism,both rej ected Buddhism,but not Taoism.The metaphysics and methodology of character cultivation of both were deeply influenced by the Taoist thoughts.Actually,they both integrated some basic elements in Taoism into their own Neo-Confucianism,and create a new look of their lixue.For exam-ple,“tian-li”originally came from the Book of Chuang-Zhu,Chuang zhu took it as an innate law of nature or natural principles according to which the existence and movement of all things follow,the Cheng broth-ers went further to transform it into the moral principles that human beings should follow.Both Cheng brothers think that cultivating moral character is the chief aim of education,and this is an obvious distinc-tion from Taoism.

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