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박대복 한국어문교육연구회 2007 어문연구(語文硏究) Vol.35 No.2
In this study, I reviewed Kim, You-shin Yeuljun and its relation to the concept of Heaven. I also, suggested the characteristic of material in the concept of Heaven and its headstream in culture and history. First of all, when he was born, His parents had a dream of conception, in which Honsa(婚事), Sungsin(星辰) and Musa(武士) met and descended. Obtaining superior power, through the pray to Heaven, he met Nan- sung(難勝) and received his skill, and eventually, possessed the sword of Heaven. It made him Godhead person and his superior ability was shown when he interpreted the sign of Naksung(落星). Before his death, malefic star was shown and he anticipated his death and they are all related to the concept of Heaven. And, in Kim, You-shin Yeuljun, the concept of Heaven has been divided into mythical, historical, ethical concept and I reviewed each characteristics and the headstream of culture. The headstream of mythical Heaven concept is related to the myth of foundation of this country. Historical concept is based on the sign of Naksung, apperance of malefic star and the written history of abnormal astronomical. Ethical concept is based on Confucian ideas, especially Boksunhwaum(福善禍淫) which means you do good, fortune would come but you do evil, there would be punishment. The underlying concept is, sky is the ultimate one. In addition, Nansung is a Nansungchunja(難勝天子) in sutra, which links the world of mortals and heaven. In sutra, the word means ‘the only existence in heaven.' kite and Uin(偶人) was interpreted in a superstitious way. In conclusion, Kim, You-shin Yeuljun compre- hended various sky concept which has different headstream and the view of the world. 본 論文은 金庾信 列傳의 일대기와 天觀念과의 관계를 검토하고, 天觀念의 유형적 淵源과 意味를 고찰하였다. 먼저 出生過程에서 부모의 婚事와 星辰武士가 하강하는 胎夢, 超越的 능력의 획득에서 告天을 통하여 신이한 인물로의 변모, 초월적 능력의 발휘에서 落星의 徵兆에 대한 제의, 죽음에서 妖星 출현의 徵兆를 자신의 죽음으로 예지하는 神異性 등과 천관념과의 관련양상을 살펴보았다. 그리고 김유신 열전의 천관념을 神話的歷史的道德的 天觀念으로 분류하여 그 연원을 고찰하였다. 신화적 천관념의 원류는 건국신화의 하강에, 역사적 천관념은 天文의 異變現象을 기록하는 역사에, 도덕적 천관념은 하늘이 福善禍淫을 주재하는 궁극적 존재라는 인식에 연원을 두고 있다. 또한 難勝은 불경의 難勝天子로서 천상계와 인간계를 매개하는 ‘고유의 천상존재’란 말의 불교적 표현으로, 그리고 鳶과 偶人은 주술적 祭儀物로 해석하였다.