Based on the “double evidence method”, this paper first demonstrates the relationship between Guicang (歸藏) of the Wangjiatai Qin Bamboo Slips and the classic version of Guicang (歸藏). What is more, this paper classifies and supplements the missing names according to the handed down documents; it also proves that the place named ‘Tang (唐)’ in the hexagram of “Xiao Chen made a divination on escaping to Tang (小臣卜逃唐)” in Guicang of the Qin bamboo slips is related to the place named ‘Tangqiu (湯丘)’ of “Shangtang in Tangqiu (湯處於湯丘)” in Tsinghua Bamboo Manuscripts. The special relationship between ‘Zhonghui (仲虺)’ and ‘Yiyin (伊尹)’ plus his evaluation of Xiaochen’s escape is also reinterpreted.

There are two interpretations of the idiom “日逑月相” in No.11 scripts of “Minzhifumu” in Chu Bamboo Slips of the Shanghai Museum. They are “日就月將” and “日聚月扶”. “日就月將” means to make progress every day and every month. “日聚月扶” means to gather every day and every month. These interpretations are not completely convincible. According to their shapes, syntactic structure and context, it is suggested in this article that “日逑月相” means to be compared to the sun and the moon. The second part of this paper mainly discusses the word “𣳠”. Seas were mainly written as “𣳠” instead of “海” in the characters of Chu Kingdom during the Warring States Period. When the word “海” became popular, the word “𣳠” disappeared.

Based on the analysis of the contents of removing evil spirits on bamboo slips for divination in Chu area, this paper infers that the connotation of the object of removing evil spirits in the Warring States Period was considered as negative significance, so diviners regarded it as the source of disease. In order to relieve the illness, diviners will try to solve its specific reasons. This will transform some related actions and contents into noun-like ones, thus creating new parts of speech and semantics. Most of these transferred-designations are unmarked and difficult to distinguish from basic vocabulary. Therefore, it is necessary to restore their highly generalized meanings through the analysis of metonym-referential phenomenon. After defining and classifying , this paper re-interprets the objects of the study by combining the excavated and handed-down documents, such as “Shuishang(水上)”, “Mengzu( )” and “Renhai(人 )”, in order to further reveal the content and value orientation of early Chinese sorcery and religion.

In the “Zi Yi”子儀chapter of the Tsinghua Bamboo Slips清華簡 (six), the character “Zhi” appears twice. For the first time, it is written “ ” and the second time is written “ ”, which has the component “Si”糸 in the left and the component “Ma”馬 is omitted. The editor of this text has indicated that the character “Zhi” should be the character “Zhi”馽 in the Shuo Wen 說文. According to the character “Ji”𦌭 is written variously as “Ji” , this paper adds conclusive evidence which proves the character “Zhi” should be the character “Zhi”馽. In the Warring States Qin Zongyiwashu宗邑瓦書, the character “Ji” is written as which is the variant character of “Ji”𦌭. This shows the character “Zhi”馽 which is the Xiaozhuan小篆 writing is simplified by the components “Si”糸written on the horse’s foot. The character “Ji”𦌭 in the “Mati”馬蹄 chapter of the “Zhuangzi”莊子 is written variously as the character “Xu”𦄼. There is no reasonable explanation about the relationship between the two characters. This paper argues that the writing of the character “Xu”𦄼 should be changed from the writing of the character “Zhi” . The reason is the character “Xu”須 has a very similar writing with the word “Ma”馬 which appears in the ancient writing of the Qin Dynasty. Therefore, both the variant writing of the character “Zhi”馽and “Xu”𦄼 should be changed from the writing of the character “Zhi” . This situation may occur in Qin Dynasty or during the change of Qin Dynasty and Han Dynasty.

Chinese characters underwent the process of conversion of seal script to clerical script, transitioning from lines to strokes in composition. the degree of tokenization components increased markedly. Some characters could no longer be classified by radicals as explained under the “unified by form and meaning” principle described in Shuowen Jiezi (《說文解字》). Thus in the Ming Dynasty, Zihui (《字彙》) eliminated and combined many of the radicals in Shuowen Jiezi (《說文解字》), and adopted the principle of “classification under form and not meaning” for classification purposes. The Kangxi Dictionary (《康熙字典》) from the Qing Dynasty continued the tradition of 214 radicals included in Zihui (《字彙》). Though radicals were established and classified according to two principles: convenient perusal and being true to the meaning of characters created by ancients, the form and meaning of characters become disassociated after conversion of seal script to clerical script, though the original theory of character creation which linked external composition of character with internal meaning was passed on. As the two radical classification principles of classification through form and classification through meaning conflicted with one another, the book adopted the principle of radical classification through form to facilitate convenient perusal. Thus, some radicals were iconized, losing their function to convey meaning or sound in characters. From the perspective of the development of clerical script, clerical script from the Qin Dynasty (qinli) is also referred to as “ancient clerical script” (guli), an early form of clerical script during this transition period between ancient and modern characters. Development of clerical script reached maturation in the Han Dynasty, with the Eight Points (bafen) script. This paper attempted to organize the mark process that Chinese characters underwent during the conversion of seal script to clerical script, through utilizing ancient texts which have been unearthed, Han Dynasty steles, and texts from Qin and Han Dynasty bamboo and wooden slips unearthed in the past few decades as research material. The hope was to uncover the evolutionary process and original form of iconized radicals as they formed.

『논어』는 유가 경전 문헌 중 하나이며, 현재의 『논어』는 전래되어 온 것과 출토된 것으로 나누어 볼 수 있다. 본문은 평양 정백동 364호 고분에서 출토된 거의 완전한 형태인 39조각의 『논어』를 연구 범위로 하여, 출토된 『논어』와 전래된 『논어』의 경문 상의 차이 현상을 비교하였다. 서로 다른 글자가 쓰여진 현상은 동원통용자나 동음차용자, 쓰기 중에 일어난 와자(訛字), 이체자, 서로 바꾸어 쓸 수 있는 동의사와 자구의 증감 등 여러 현상을 포함하고 있다. 『정주한묘죽간(定州漢墓竹簡) 논어』와 서로 다른 글자를 비교 한 이후에 이 두 다른 지역에서 출토된 『논어』의 수록 자형 상의 차이에 대해 논의하였다. 평양 정백동에서 출토된 죽간 『논어』와 정주 한묘 출토 죽간 『논어』는 시대적으로 비교적 가까우나, 그 글자 상에 있어 완전히 일치하지는 차이를 보이고 있어, 아마도 서로 다른 경로로 전래되었을 수도 있다는 것을 알려준다. 본문은 출토와 전래된 『논어』에서 서로 다른 글자가 발생하게 되는 여러 원인을 분석하였다. 현재, 동아시아 고등교육 교재 중, 예를 들어 한국의 한문교과서서에서도 『논어』는 중요한 교육 내용이기에 『논어』에 대한 언어문자적 연구는 세계 한자한문교육에 도움이 되리라 기대 한다.

《郭店楚墓竹简》作为一批封闭性的文字材料，真实地反映了东周时期楚国简册的用字情况，对研究楚国文字使用情况具有十分珍贵的价值。笔者对郭店楚简的用字情况和传世文献进行对比，全面梳理了各种复杂的字际关系。本文专对其中一形数用字的各个职能之间的关系及用字特点进行了全面梳理。具体分为： 1.本用+借用，如：“耑”（“端”的古本字）在郭店楚简中有两种用法：本用作“端”和假借作“短”。2.借用+借用，如“句”字在郭店楚简中有三种用法：通假作“後”（已出现本字“後”）、假借为“后”、假借为表示假设之“苟”。3.本用+本用，如：”字在郭店楚简中有三种用法，用作“志”，用作“识”，用作“恃”，都是本用。

《上博七‧君人者何必安哉》甲、乙本簡5曰：“君王龍其祭而不為其樂”。其中“龍”字，學界至今有讀作“隆”、“淡”、“襲”及“供”等說。本文指出簡文中“龍其祭”與“為其樂”並舉，二者應有一定關係，“龍”與“為”可能是同義詞。揆諸音義，“龍”可讀為“用”。“用”、“為”並有“行”義，古籍中不乏對舉和連用之例。準此，簡文應讀為“君王用其祭而不為其樂”，意謂君王雖行社祀，但卻不舉行與祭祀相關的樂舞。