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      성호학파의 한국 건국신화 인식 = Perception on the Korean Peninsula`s National-Birth Myth of the Sungho School

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      https://www.riss.kr/link?id=A82672750

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      다국어 초록 (Multilingual Abstract)

      The national-birth myth in Korean Peninsula has not been possessed separately as the myth, but has been possessed as a part of the history by its becoming the history. Since it has been recognized as a part of the history, in Korean Peninsula, the desires of both the leadership of society and the pundit stratum were strongly projected to the national-birth myth, and as it has quickly become anti-religion, it could freely consume the discussion regarding to the myth at the various viewpoints. In the latter part of Josun Dynasty, the discussion about the national-birth myth of the Sungho School was also no exception in such respect. Though they have ever pursued an empirical study, they accepted the Chinese authentic theory as it is, and reflected it to their history research, therefore through it they watched the ancient history of Korean Peninsula at the distinctive viewpoint. By separating its descent origin from the cultural source, they newly acknowledged the value of Korean Peninsula`s ancient history that had been disparaged, pushed back by Gija Josun, and especially they became to evaluate the substance of Dangun Josun as equal level as Gija Josun. However, on their own situation, the historicize national-birth myth which has been tightly entangled with the ancient history of Korean Peninsula, was not harmonize with the ideal of Chinese civilization, so that for affirmation of the ancient history, it was nothing but a false that should be thoroughly contradicted. Since such Sungho School`s recognition on the national-birth myth had passed far over the doubt with regard to the national-birth myth, this was different from the recognition of the beginning period of Josun Dynasty which skeptical response against the Korean Peninsula ancient history, also it was quite different from the Huh Mok`s perception which accepted both the Korean Peninsula ancient history and the national-birth myth, also Lee Jong Hui`s recognition that acknowledges the certain worth of its own of the myth too, subject to separation the ancient history from the national-birth myth. As those of Sungho School recognized the national-birth myth in such way, they have ever kept the unified flow attitude, deny and disparage neither Dangun Josun nor Gija Josun, therefore they became able to explain the legitimacy that had been connected even to Josun from Chinese Joo Dynasty passing through Gojosun(Ancient Josun). Likewise, due to such reason, it could assert that Josun is not a simple barbarian, but the nation which was inherited Chinese cultural authenticity from the Joo Dynasty. Conforming to such way, the Sungho School could be possible to draw Josun`s figure as an innovated nation of the new Chinese civilization based on Korean Peninsula, by breaking away from the attachment to the Central Districts, also the unscientific reality cognition which were imprudently made without any standard at that time.
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      The national-birth myth in Korean Peninsula has not been possessed separately as the myth, but has been possessed as a part of the history by its becoming the history. Since it has been recognized as a part of the history, in Korean Peninsula, the des...

      The national-birth myth in Korean Peninsula has not been possessed separately as the myth, but has been possessed as a part of the history by its becoming the history. Since it has been recognized as a part of the history, in Korean Peninsula, the desires of both the leadership of society and the pundit stratum were strongly projected to the national-birth myth, and as it has quickly become anti-religion, it could freely consume the discussion regarding to the myth at the various viewpoints. In the latter part of Josun Dynasty, the discussion about the national-birth myth of the Sungho School was also no exception in such respect. Though they have ever pursued an empirical study, they accepted the Chinese authentic theory as it is, and reflected it to their history research, therefore through it they watched the ancient history of Korean Peninsula at the distinctive viewpoint. By separating its descent origin from the cultural source, they newly acknowledged the value of Korean Peninsula`s ancient history that had been disparaged, pushed back by Gija Josun, and especially they became to evaluate the substance of Dangun Josun as equal level as Gija Josun. However, on their own situation, the historicize national-birth myth which has been tightly entangled with the ancient history of Korean Peninsula, was not harmonize with the ideal of Chinese civilization, so that for affirmation of the ancient history, it was nothing but a false that should be thoroughly contradicted. Since such Sungho School`s recognition on the national-birth myth had passed far over the doubt with regard to the national-birth myth, this was different from the recognition of the beginning period of Josun Dynasty which skeptical response against the Korean Peninsula ancient history, also it was quite different from the Huh Mok`s perception which accepted both the Korean Peninsula ancient history and the national-birth myth, also Lee Jong Hui`s recognition that acknowledges the certain worth of its own of the myth too, subject to separation the ancient history from the national-birth myth. As those of Sungho School recognized the national-birth myth in such way, they have ever kept the unified flow attitude, deny and disparage neither Dangun Josun nor Gija Josun, therefore they became able to explain the legitimacy that had been connected even to Josun from Chinese Joo Dynasty passing through Gojosun(Ancient Josun). Likewise, due to such reason, it could assert that Josun is not a simple barbarian, but the nation which was inherited Chinese cultural authenticity from the Joo Dynasty. Conforming to such way, the Sungho School could be possible to draw Josun`s figure as an innovated nation of the new Chinese civilization based on Korean Peninsula, by breaking away from the attachment to the Central Districts, also the unscientific reality cognition which were imprudently made without any standard at that time.

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      참고문헌 (Reference)

      1 서대석, "한국 신화의 연구" 집문당 2002

      2 이유진, "중국신화의 역사화와 윤리화" 중국어문학연구회 (27) : 551-572, 2004

      3 李有鎭, "중국신화의 역사화와 大一統의 욕망" 중국어문학연구회 25 : 485-508, 2003

      4 이유진, "중국신화의 역사화에 대한 시론" 중국어문학연구회 (20) : 2002

      5 원재린, "조선후기의 정치와 사상 ; 영, 정조대 성호학파(星湖學派)의 학풍과 정치 지향" 연세대학교 국학연구원 111 : 2001

      6 김영심, "조선후기 정통론의 수용과 그 변화 - 수산 이종휘의 ≪동사≫를 중심으로" 서울대학교 규장각 한국학연구원 26 : 2000

      7 윤재환, "조선조 지식인들의 신라인식과 시적 형상화" 근역한문학회 31 : 85-118, 2010

      8 강병수, "조선 후기 성호학파의 단군조선 인식 - 『성호사설』ㆍ『동사강목』 기사를 중심으로 -" 국학연구원 2 : 125-163, 2007

      9 박인호, "전통시대의 신라인식" 역사교육학회 (40) : 319-353, 2008

      10 이광수, "인도사에서 종교와 역사 만들기" 산지니 2006

      1 서대석, "한국 신화의 연구" 집문당 2002

      2 이유진, "중국신화의 역사화와 윤리화" 중국어문학연구회 (27) : 551-572, 2004

      3 李有鎭, "중국신화의 역사화와 大一統의 욕망" 중국어문학연구회 25 : 485-508, 2003

      4 이유진, "중국신화의 역사화에 대한 시론" 중국어문학연구회 (20) : 2002

      5 원재린, "조선후기의 정치와 사상 ; 영, 정조대 성호학파(星湖學派)의 학풍과 정치 지향" 연세대학교 국학연구원 111 : 2001

      6 김영심, "조선후기 정통론의 수용과 그 변화 - 수산 이종휘의 ≪동사≫를 중심으로" 서울대학교 규장각 한국학연구원 26 : 2000

      7 윤재환, "조선조 지식인들의 신라인식과 시적 형상화" 근역한문학회 31 : 85-118, 2010

      8 강병수, "조선 후기 성호학파의 단군조선 인식 - 『성호사설』ㆍ『동사강목』 기사를 중심으로 -" 국학연구원 2 : 125-163, 2007

      9 박인호, "전통시대의 신라인식" 역사교육학회 (40) : 319-353, 2008

      10 이광수, "인도사에서 종교와 역사 만들기" 산지니 2006

      11 임태홍, "유교가 한국 건국신화에 미친 영향" 한국유교학회 29 (29): 269-301, 2007

      12 정약용, "아방강역고" 현대실학사 2001

      13 이도흠, "신화/탈신화와 우리" 한양대학교 출판부 2009

      14 브루스 링컨, "신화 이론화하기" 이학사 2009

      15 베네딕트 앤더슨, "상상의 공동체" 나남출판 2002

      16 장문석, "만들어진 전통" 휴머니스트 2004

      17 정재훈, "동사" 소명출판 2004

      18 李有鎭, "끊임없는 담론-신화의 역사화, 역사의 신화화" 중국어문학연구회 24 : 517-546, 2003

      19 서거정, "국역 동국통감" 세종대왕 기념사업회 1996

      20 한영우, "1910년대의 민족주의적 역사서술" 서울대학교 규장각 한국학연구원 26 : 1980

      21 허태용, "17세기 후반 正統論의 강화와 『資治通鑑節要』의 보급" 한국사학사학회 (3) : 5-40, 2001

      22 허태용, "17세기 중?후반 중화회복의식의 전개와 역사인식의 변화" 한국사연구회 (134) : 75-109, 2006

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      학술지 이력
      연월일 이력구분 이력상세 등재구분
      2027 평가예정 재인증평가 신청대상 (재인증)
      2021-01-01 평가 등재학술지 유지 (재인증) KCI등재
      2018-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2015-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2011-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2008-01-01 평가 등재학술지 선정 (등재후보2차) KCI등재
      2007-01-01 평가 등재후보 1차 PASS (등재후보1차) KCI등재후보
      2006-01-01 평가 등재후보학술지 유지 (등재후보2차) KCI등재후보
      2005-01-01 평가 등재후보 1차 PASS (등재후보1차) KCI등재후보
      2003-01-01 평가 등재후보학술지 선정 (신규평가) KCI등재후보
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      학술지 인용정보

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      기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
      2016 0.23 0.23 0.22
      KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
      0.24 0.29 0.471 0.18
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