http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
금장태 서울대학교종교학연구회 1981 宗敎學硏究 Vol.4 No.-
1. In the long history of Korean ligion, Confucianism and Shamanism has been antagonistic & get influenced each other, although they were originated from the same cultural background. The purpose of this article is to discuss their mutual relationship from the point of their origins and, then some similarities as well as differences in the concepts of gods, soul and sacrificial rites. 2. Many Confucian classics such as show that shaman were appointed as royal sacriticial officials. And eight-diagrams of I-Ching also functioned as shamans. Thus Jung Yak-yong(丁若鏞) a Confucian scholar in the Yi Dynasty, said that in the ancient times shamans had to perform many sacred duties, but after Han Dynasty their duties were degenerated to the extent that they finally became separated. These mean that they were originated from the same cultural background. 3. another similarity these two religions have is that both have a pantheistic conception of God, including heaven, earth and man. But they are different from each other in that Confucianism acknowledges one supernatural Absolute (god of nature or god of ancestors) whereas Shamanism acknowledges many polytheistic gods. Thus, Confucian gods are hierarchial & correspond to social hierarchies, but shamanistic gods are free from such social status & perform tremendous social functions. 4. Confucianism claims that human souls do not last forever & becomes integreted into nature after death. And this is similar to shamanism in the sense that they do not acknowledge heaven & hell. Bur Confucianism insists ethical concept of good & evil and expects the blessings of good gods. Whereas shamanism only wishes us to become free form the fear of. 5. Another similarity between them is that both perform such duties as calling gods, offering drinks to them, calling for blessings, sending them back to their places and, finally, eating & drinking. Also, a form of shamanistic rites, has become incorporated to local gods in Confucianism. Thus many Confucianists are generous to shamanism, as it has been repeated by low class people & women. But Confucian rites has been greatly formalized according to social orders, whereas shamanistic rites remain more open & free, for they try to show man can become one with gods. At any rate, they have been existent together in the long history of Korea. 6. Although Confucianism & Shamanism were originated from the same background, Confuciansim accepts ethical of good & evil, and thus rejects mystical & non-normative aspects of Shamanism. Moreover, although Confucianism officially despises Shamanism Confucianistic rationality of low class people & shamanistic freedom of low class people have always been influenced each other in Korean History.
천도교의 신관에 관한 연구 : 그 역사적 변천을 중심으로
이혁배 서울대학교종교학연구회 1988 宗敎學硏究 Vol.7 No.-
The purpose of this study is to provide the base for the complete study of Ch'ondogyo thought by tracing the change of the ch'ondogyo concept of god historically This study is composed of reviews and analyses of various writings written by 5 Ch'ondogyo leaders. The historical change of the Ch'ondogyo concept of god mentioned in the above writings is summarized as follows. The founder of Ch'ondogyo, Ch'oe Suun's concept of god had the immanent tendency as well as the transcendent tendency. But he put more strength on the transcendent tendency than on the immanent tendency, The second leader of Cb'ondogyo, Ch'oe Haewol excluded the transcendent tendency from Ch'oe Suun's concept of god, He accepted only the immanent tendency and established pantheism in Ch'ondogyo. Therefore, god was all things in his concept of god. The third leader of Ch'ondogyo, Son Uiam accepted Ch'oe Haewol's pantheism and made his efforts to systematize it. He established the central creed of Ch'ondogyo as 'Man is God' (Innaech'on, 人乃天), focusing how man is identified with god. The systematic thinker of Ch'ondogyo thought, Yi Tonhwa tried to include 'Suun's transcendent tendency, depending on Uiam's concept, 'Man is' God'. So he named his concept of god as pantheistic theism. But his concept could not include the transcendent tendency actually and appeared as almost same with pantheism. The systematic thinker of Ch'ondogyo thought, Paek Semyong wholly accepted Yi Tonhwa's concept and only changed some terms. Nevertheless he asserted 'the theory of total god' (Ch'onilsinnon, 全一神論)based on the principle of oneness without paying attention to the integration of pantheism and theism. Reviewing the above changing process of the Ch'ondogyo concept of god, we can find that only the immanent tendency of the founder, Suun's concept had been accepted and developed in the process of transformation without the transcendent tendency. This means that Ch'ondogyo leaders considered the compromise with the spirit and situation of the times more improtant than the scriptural basis in establishing the Ch'ondogyo concept of god. Namely, their excessive sensitivity to the spirit and situation of the times made the Ch'ondogyo concept of god different from founder's concept.