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임현수 ( Lim Hyunsoo ) 한국중국학회 2023 중국학보 Vol.106 No.-
점복은 인간의 평범한 인지 능력으로는 접근하기 어려운 지식을 얻기 위하여 고안한 장치이다. 점복은 신들의 메시지를 수신하는 미디어라고 해도 무방하다. 이러한 신들의 메시지는 물질을 통해서 구체적인 모습으로 드러난다. 상대 갑골 점복에서 복조는 이러한 신들의 메시지가 물질화된 결과물이다. 상대 갑골 자료에는 수많은 유형의 복조가 확인된다. 본고는 상대 당시에 이러한 복조를 해독하기 위한 지식과 방법이 전문가 집단에서 공유되고 있었다고 추론하였다. 그러나 현존하는 갑골 자료에는 이러한 지식과 방법에 대한 언급을 찾을 수 없다. 상대 이후 선진 및 진한 시기 전승 문헌과 죽간은 이러한 지식과 방법의 존재를 확인할 수 있는 간접적 자료이다. 이 자료들은 복조 해독을 위한 매뉴얼이 상대 이후 꾸준히 전승되고 있었다는 증거를 제시한다. 본고는 이러한 증거를 상대에 소급 적용함으로써 상대 갑골 점복에 대한 이해의 폭을 확장할 수 있다고 판단한다. Divination is a method to access arcane knowledge beyond normal human perception. Divination can be viewed as a medium for interacting with the gods. They reveal their messages in material forms through various media. In the oracle bone divination of the Shang era, the cracks on animal bones or turtle shells are the concrete results of their messages. The oracle bones of the Shang era reveal various patterns of these cracks. This paper inferred that expert groups in the Shang era had a common set of knowledge and methods for deciphering these cracks. However, such knowledge and methods are not clearly stated in the surviving oracle bone scripts. The received texts and bamboo writings of the pre-Qin and Qin-Han eras offer indirect proof for their existence. These sources suggest that a guidebook for deciphering the cracks was consistently maintained after the Shang era. This paper contends that this proof can improve our comprehension of the oracle bone divination of the Shang era by applying it retroactively to that period.
임현수(Lim, Hyunsoo) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2011 종교문화연구 Vol.- No.17
This article aims to construct a theoretical foundation for understanding the problem of death in view of laughter. I examine two unique perspectives on laughter of Charles Baudelaire and Mikhail Bakhtin. Their theories are not restricted within sociological and psychological arguments. They set forth their views on ontological level. Their views of laughter have bases enough to encounter the problem of death. Their arguments converged on the same point, even though there are differences of interest and premise between them. In short, the laughing that they referred to was the grotesque. It is different from ridicule, sneer, and a cold smile. Baudelaire thought that the grotesque laughter resulted from the absolutely comic. He drew a line between the absolutely and significantly comics. While the latter seeks after laughter provoked by the superiority of the other, while the former arouses laughter that is similar to innocent joy just in a paradise. Bakhtin analysed the carnivals of the people in the Middle Ages and the Renaissance described by Francois Rabelais’ novels. He says that the culture of the people had its own essence in the grotesque laughter at that time. He argues that the nature of Being gives rise to the grotesque laughter. He understands Being in a viewpoint of becoming. According to Bakhtin, Being constantly changes into everlasting incompleteness and, accordingly, the relativity of Being provokes laughter. This laughter is ontological. The grotesque laughter breaks down the absoluteness of death. It makes death ludicrous. It overcomes the terror of death. It is possible to think about and experience the superior reality than death by depending on the grotesque laughter. Such arguments of Baudelaire and Bakhtin are helpful to analyse the cultural phenomena in which laughter is involved in death.
임현수(Lim, Hyunsoo) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2012 종교문화연구 Vol.- No.19
This article is to reinterpret the story of sky-earth separation in ancient China. Traditionally, it was usually interpreted as a real history of ancient times. It is documented on ancient literatures: Shan Hai Jing (山海經), Guo yu (國語), Shang Shu (尙書). The story of sky-earth separation was not dealt with as a myth until mythological perspectives were introduced into China in modern era. So far, this myth has been investigated under three categories: paradise lost, justification of political authority, sinocentrism. Chang Kwang-chih (張光直) is a representative scholar who interprets this myth as justification of political authority. Methodologically, I try to detect a new meaning of this myth by analysing Chang’s discussion. Because his discussion includes some contradictions, I think that, if they were to be solved, this myth could be newly read. Chang’s contradictions are involved with its circulation age. In some papers, he considered it to have been circulated on the Shang dynasty, while in other on the Zhou dynasty. I reached the following conclusions through this process: The myth was circulated from the Zhou dynasty onward. It is a story to overcome the shamanism in the Shang dynasty and reflects the idea of the Mandate of Heaven in the Zhou dynasty.
임현수(Lim, Hyunsoo) 중국문화연구학회 2017 중국문화연구 Vol.0 No.35
This dissertation is to reexamine the validity of the theory of shamanism in Shang Dynasty. It was presented by Chen Meng Ja and Zhang Guang Zhi. It is that Shang Dynasty was controlled by shamanism and the king of Shang was all the shamans’ leader. On the one hand, oracle bone inscriptions, the documents of divination in Shang Dyasty, are greatly shortage of the data of shamanism. If Shang Dynasty was dominated by shamanism, it is commonsensically proper that there would have been much informations of it in oracle bone inscriptions. Paying attention to the incongruity between theory and sources like that, this dissertation tried to investigate whether the theory of shamanism in Shang Dynasty was true or not. It intended to inquire the social status of shamans in Shang Dynasty as well. The assertion of it was crucially realized by relying on interest in writing. Shang Dynasty performed religious practices such as divination based on writing. In other words, writing was the core of Shang religion. It is sufficiently persuasive that writing restricted and managed the spirituality of shamans in Shang Dynasty, and so there was the opposition between divination groups using writing and shamans. The king of Shang was the head of the former. Consequently the social status of the latter was lower than the former.