1)Jingzhuan Shici《经传释词》
1.A Vindication of the Temporal Boundary of the Language Materials in Jingzhuan Shici《经传释词》语料断限辨正
英文短句/例句
1.The Comparison between Jing Zhuan Shi Ci and Ci Quan on the Function Word Research;《经传释词》与《词诠》虚词研究比较
2.Functional Word "Yuan" in Wang YinZhi "Word Meaning of Classics"试析王引之《经传释词》中的虚词“爰”
3.The Comparative Study between Xu Zi Shuo and Jing Zhuan Shi Ci;《虚字说》与《经传释词》比较研究
4.Although the term is ubiquitous in today's world, explaining" democracy" can be challenging.虽然"民主"一词今天已经传遍世界，但要解释它的确切含义并不容易。
5.Correction of Misinterpretation of XING SHI YIN YUAN ZHUAN in the Unabridged Chinese Dictionary;《汉语大词典》误释《醒世姻缘传》词目辨正
6.A Bridge to Buddhist Scriptures and Resource of Dictionaries;佛经津梁,辞典资源──读李维琦先生《佛经释词》《佛经续释词》
7.ON THE INTERPRETATION OF “QIE” AS A KEY WORD IN CLASSICAL LITERARY THEORIES;释“切”——传统文论关键词研究之一
8.Explanation of Words in Xuanguailu and the Continuation of Xuanguailu;唐传奇《玄怪录》《续玄怪录》释词
9.The Two Dimensions of The Orthodox Exposition of the Zuo Spring and Autumn Annals for Explaining Words论《春秋左传正义》释词的两个维度
10.Exemplifying the Proofreading Way in Chinese Buddhist Sutra s Vocabulary Research--Taking Perfection of Wisdom as An Example;用对勘法考释《小品经》中的一些词语
11.The Cultural-expounding of the Paired-monophonic-words of Appearing in Book of Poetry;《诗经》中对出近义单音词的文化阐释
12.On Different Interpretations Between Mao Zhuan (毛传)and Zheng Jian(郑笺);《毛诗笺》训释异《传》释例述析——毛、郑训诂词汇意义歧义之成因初探
13.《the explanatory dictionary of zuozhuan》 characteristic;《左传详解词典》的特色——关于词性、状态词的建立、词性活用的处理的申说阐释
14.The Derivation form Phonetic Change of jian (见) on the Basis of Jingdian Shiwen(经典释文)从《经典释文》看“见”字见母音变匣母的构词
15.Annotations of Some Characters in Liu Du Ji Jing(Buddhist Scripture of Six Ways for Becoming Saints)--Discussing with Mr. PU Zheng-xin《六度集经》词语例释——兼与蒲正信先生商榷
16.From Sound to Interpret the Meaning-Three Examples of Duplicated Words in Huangdi Neijing Taisu (Huangdi’s Canon of Medicine: Grand Comprehension)因声求义——《黄帝内经太素》重言词例释三则
17.An Initial Study on the Instrumental Music of Mongolian Buddhism & the Music of “Jingxiangyue”;蒙古地区藏传佛教器乐“经箱乐”初释
18.Erya of "the thirteen classics" is the earliest monograph which gives explanation of word meaning in China and has profound influence over semantic and exegetical studies of words of later ages.“十三经”之一的《尔雅》是我国最早解释词义的权威著作，对后世词义训释有着深远的影响。
相关短句/例句
Jing Zhuan Shi Ci《经传释词》
1.The Comparative Study between Xu Zi Shuo and Jing Zhuan Shi Ci;《虚字说》与《经传释词》比较研究
2.As a great work by Wang Yinzhi,Jing Yi Shu Wen contains such leading linguistic theories embodied in Jing Zhuan Shi Ci as contiguous meaning underpinning its near sound",word interpreting underpinning its context" and so on.《经义述闻》因其恢宏博大,不仅完全涵容《经传释词》所表现出的语言学思想———诸如"声近义通"的原则、"因声求义"的方法、"依文作解"的语境观点,而且几乎随处可见到至今仍有重要价值的语言观。
3)the annotation of classical works and commentary经传释词
1.The interpretation of"suo" as"ruo" or "ke" in "the annotation of classical works and commentary" is sound in terms of syntactic function,but not so satisfactory in terms of textual function, so the paper holds the view that the word "suo" can be interpreted as demonstrative pronoun with generic reference.《经传释词》把“所”解释为“若”、为“可” ,如果仅从句法功能角度考察 ,结论自然正确 ,如果从篇章功能角度考虑 ,则还有很多不妥之处。
4)The Study of Jing Zhuan Shi Ci《经传释词》研究
5)exegetical tradition释经传统
1.Following biblical Judaism,rabbinic Judaism emerged and gradually formed an exegetical tradition.圣经时代结束后,犹太教进入拉比时期,释经传统随之形成。
6)commentate classics with commentary以传释经
1.In this article,the relation between the contemporary remains of paradigms of study of Confucian classics and the lack of creativity in the 20th century literary theory of china will be discussed from two hands: one is the consciousness of regarding classic as the resource of all scholarism;the other is the mode of all scholarism the all scholars commentate classics with commentary.文章从宗经意识和“以传释经”的述学方式两个方面寻找20世纪中国文论失语的内因。
延伸阅读
《经传释词》 解释经传古籍中虚词的专著。清代王引之撰。王引之以前有刘淇所著《助字辨略》一书,专门讲解虚词,王氏似未见到。刘书著于康熙年间,王书成于嘉庆年间,后于刘书80余年。当王引之时考据之学大兴，段玉裁、王念孙阔步于前，王引之继承父业，加以引申，自然容易超过刘书。刘书虽疏略，但引证下至唐宋，王书则仅及西汉而止。这是王书以"经传"为书名,自不能论及"经传"以外的书的缘故,虽引《战国策》及《史记》等,大概他的意思这类书可以说是经传的附庸品。 《经传释词》共收虚字160个,虽以单音虚词为主，但有同义虚词连用的,也偶然随文论及,如"庸"字后，附及"庸何"、"庸安"、"庸讵"、"庸孰"4词,这是他的高明处。然而《经传释词》仍有缺点，一是阙漏较多,甚至《经义述闻》论过的，《释词》也失载。《经义述闻》曾论《左传》宣公十二年"又可以为京观乎"，证明"可"即"何",《释词》却失载。至于"可"也用表数之约略,如《史记·韩长孺传》:"太后、长公主更赐安国可直千余金。"王引之大概因为"经传"没有这种用法,因此也置而不论。二是偶有误解古书处,其至因此断句失误,如卷二"焉"字，引《庄子·则阳篇》:"君为政，焉勿卤莽;治民，焉勿灭裂",硬把"焉"字解作"於是"，其实"焉"字应属上读。还有若干解释不确切，为杨树达、《词诠》所不取。然而这书到现在还有相当参考价值。《经传释词》初有家刻本，后有学海堂《皇清经解》本，钱熙祚《守山阁丛书》本。中华书局有排印本，并有附录数种。湖南岳麓书社的排印本，又附以黄侃、杨树达的案语370余条,印于相应文字的书眉。案语虽未必尽可信，但可以给读者以启发。
