『일본서기』를 둘러싼 국학의 방법론과 역사관 : 『고사기전』의 『일본서기』 활용을 중심으로

배관문(Bae, Kwan-Mun) 일본사학회 2021 일본역사연구 Vol.54 No.-

What status does Kojiki-den, published by Motoori Norinaga during the late eighteenth century, have in the thousand years of Japanese history analysis and interpretation since the establishment of Nihon-syoki? In general, Kojiki-den is known as the first work that reversed the values of Kojiki and Nihon-syoki for the first time since antiquity. Considering that Kojiki-den cites Nihon-syoki more than Kojiki, however, the problem does not seem to be that simple. Accounting for the text itself in Kojiki-den, what significance does Nihon-syoki have, and how is it related to the historical perspective about Nihon-syoki in early modern Japan? The objective of the current study is to analyze the interpretation by Norinaga, who represents the kokugaku historical perspective. The first goal is critically verifying the editorial policy of Kojiki-den and the significance of Nihon-syoki in practice. Going further, the current study aims to holistically observe the changes in the historical interpretation of Nihon-syoki before and after Kojiki-den. Specifically, the current study analyzes Kojiki-den, in which Norinaga expresses his basic stance on Kojiki and Nihon-syoki, and Jindaiki-Uzuo-Yamakage, in which the author interprets and annotates Jindaiki in Nihon-syoki. In particular, the latter work implements the ideographic reading of Chinese characters used in Kojiki to read Nihon-syoki, rather than using the more traditional ideographic reading of Nihon-syoki. As such, after Norinaga, at least Jindaiki in Nihon-syoki is amalgamated into a single Japanese mythology based on Jindai featured in the first part of Kojiki. The annotation in Nihon-syoki from middle to modern ages features a cross-section of Buddhist, Confucian, and Shinto methodologies. It is a contemporary misunderstanding that Confucianism and kokugaku are in opposition to each other, a viewpoint formulated by post-modern research that has emphasized the aspect of kokugaku thinking that excluded Confucianism and Buddhism as foreign ideologies. Even with the sensibilities at the time, kokugaku was perceived as having derived from Chinese learning(Confucian learning). That is, it is a logical fallacy to exclude Confucianism in the discussion of kokugaku of the Edo period. The kokugaku clearly arose as an antithesis to the concurrent Confucianism, Buddhism, and Shintoism, but viewing Kojiki-den within the history of Nihon-syoki annotation leads to the conclusion that kokugaku methodologies were formulated in the cross-section of Buddhist, Confucian, and Shinto interpretations.

『古事記』에 나타난 兄弟像에 관한 一考

박미경 단국대학교 일본연구소 2016 일본학연구 Vol.47 No.-

본 논문은 『古事記』속 형제 이야기에 주목하여 『古事記』에 나타난 兄弟像의 양상과 그 의미에 대해 고찰한 것이다. 『古事記』속 형제 이야기를 중심으로 분석하면서 『日本書紀』의 기술(記述) 내용 및 표현 방식과도 비교 검토함으로써 이들 『古事記』속 형제 이야기가 『古事記』라는 독자적인 작품 세계 속에서 어떠한 의미가 있는지를 규명한 논문이다. 검토 결과에 따르면 『古事記』속 형제의 모습은 우애나 화합의 관계라기보다는 오히려 황위를 둘러싼 상반된 이해에서 비롯된 갈등과 대립의 관계가 대부분이었다. 또한 형은 열등하고 부정적인 인물로, 동생은 우월하고 긍정적인 인물로, 각각 조형되어 있으며 형보다 아우가 부각되어 있음을 알 수 있었다. 더욱이 이들 형제간 갈등에서의 최종 승자는 거의가 동생이며, 형은 동생에게 굴복당하거나 살해당한다는 점이 두드러진 특징이라 하겠다. 이러한 『古事記』속 兄弟像은 『日本書紀』 속 형제 이야기와는 크게 다른데, 이는 대내적으로 천황가의 신성성과 그 지배의 정당성을 주장하는 『古事記』가 기존 전승을 국내 정세에 맞춰 잘 활용해 구축한 『古事記』만의 독자적인 구상임을 밝혔다. This dissertation is a study about aspects of "The tale of brothers" and the meaning in Kojiki, in attention on to the story based on Kojiki. This dissertation analyzed focusing on "The tale of brothers" in Kojiki, compared with the way of expression and the content of mention of Nihonshoki. Also, this dissertation established that "The tale of brothers" in [Kojiki] has any sense in the independent works entitled Kojiki. According to the outcome of the review, the aspects of brothers in Kojiki was a relationship between conflict and confrontation have been mostly, stemming from conflicting interests surrounding the imperial prestige rather than a relationship of harmony and brotherhood. Besides, Kojiki described that the older brother is inferior, negative but the younger brother is a superior and positive person. So we could know that the younger brother came out in relief rather than the older brother in Kojiki. Futhermore, the final winner in a conflict between brothers was mostly the younger brother, the older brother was brought to his brother's knees or killed by the younger brother. So, we can say that these kinds of features appeared prominently in Kojiki. These aspects of brothers in Kojiki are significantly different from the aspects of "The tale of brothers" in Nihonshoki. Kojiki claimed the sanctity of the emperor and the legitimacy of governance and revealed this is an independent conception of only Kojiki, which is good use of exiting traditions in relation to their domestic affairs well.

『古事記』속 자살에 관한 一考

박미경 한국일본언어문화학회 2015 일본언어문화 Vol.31 No.-

In the view that this research is the suicide which the conventional study has been overlooking, By comparing and contrast the contents of the Nihonshoki and style of representation around the Kojiki heart suicide. Also, this research analyzes the aspect of the suicide in which apeared in Kojiki. To the same time, this research reviewed that Kojiki gave any kind of meaning to these suicides, and what was that Kojiki was trying to say. A suicide through the consideration of Kojiki doesn’t have lots of examples. But, it is certain that there were a lot of pressure posed by political ideologies. Eventually, Kojiki transformed into the existing complete victory according to the logic of the royal authority. Also, by beautifying the suicide in the Kojiki, and presenting as the ideal one, we can say that it will be having the apearance of the active work. This study attempts to access the substance of the text by searching the meaning of suicide in the Kojiki. Also, pay attention to this research to the suicide which the precedent researchhas been overlooking so far, in the text aspect mainly, there is a meaning.

고지키(古事記)』 상권 서두 「国修理固成」의 의미와 구조

전영희 대한일어일문학회 2023 일어일문학 Vol.100 No.-

This study is to describe in the preface of "Kojiki," "The genealogy and records possessed by various family crests are already different from the facts and add a lot of falsehood, but genealogy and records form the foundation of national organization.Therefore, this study focused on the sentence 'reviewing genealogy and records carefully, correcting them, eliminating falsehoods, compiling and transmitting the truth to future generations,' and noted that Kojiki combined stories with different purposes into a unified story. In other words, it is "Gojiki" that selects and records various stories of these families. Excerpts from various literature may have enriched the content of "Gojiki," but what is important is the organic connection between various stories. The purpose of "Godziki" is to justify the Emperor's rule, and this legitimacy is completed by the orthodoxy of bloodline from Amaterasu, the god of imperial ancestors. In order to derive the intended result after being described with a purpose, it is possible when "Gojiki" is described as a unified story. Since this kind of work is not possible simply by continuing each story in turn, it can be inferred that the editor of "Godziki" created a system that penetrates the entire first volume, namely structural logic, to process the story. The clue found in this way was the first task commissioned to "fix a floating country." Kojiki sets a direction suitable for the purpose of description through its mission to "repair and consolidate floating countries," which will soon become the core of Kojiki's logic. Therefore, it can be judged that in the process of carrying out the task entrusted by two gods, Izanaki no Mikoto and Izanami no Mikoto, who have since been entrusted with the task of "repairing and consolidating floating countries," organic connection is attempted. Therefore, if you look at how the country's "repair and consolidation" is described, you will understand the logic of the first volume of "Kojiki. In order to understand the "national repair" process presented at the beginning of "Kojiki," each episode was examined according to a description written over time and the overall flow was examined by a research method that identified the meaning of the marked words.

古事記における在の硏究 ─ 日本書紀の修飾構造の補足を含めて ─

안희정 ( Ahn Heejung ) 한국일본어교육학회 2017 日本語敎育 Vol.0 No.82

In this paper, I examined the usages of Zai (在) in Kojiki, and whether the form of “Zai + place + target” seen in Kojiki and Nihonshoki in which the phrase “Zai + place” qualifies “target” is a perfect Chinese sentence. The results are summarized as follows. Zai (在) in Kojiki was used a total of 59 times. It consists of 43 cases of “existence”, 3 cases “survival”, 1 case of “idiom”, 3 cases of “Japanese usage”, “misuse” 2 cases, and “modifying structure” 7 cases. This result was included in all the previous research results, but there are no usages of “to depend on”, “to stay in”, and “every”. Usage of “preposition” depends on whether “modifying structure” is accepted or not. 2) In the Nihonshoki, among the 21 cases of type A used as the modifying structure, 3 cases used together with Zhi (之) were authentic Chinese sentences, and among the 18 cases of type A used without Zhi 12 cases were used in the α group and eight cases in the β group. B type of “Ukijimari” has 4 cases; it is a special usage. C type is certainly misuse, but it can be found only in the β group, so it is an example supporting the validity of the theory of categories in the Nihonshoki. Three examples of type D are correct Chinese sentences. 3) From the point of view of Ancient Chinese, 6 cases of Kojiki and 18 cases of Nihonshoki should be seen as all “prepositions” except for one case used as a verb in Kojiki. Therefore, I think that the 24 cases are perfect Chinese sentences, and they do not turn away from the theory of categories in the Nihonshoki. It seems preferable to read “~ni (at ~)” as a preposition rather than “~ni aru(to be at ~)” as a modifying structure. In the case of a modifying structure, I do not think that reading Zai as “~ni aru” is incorrect “reading”. That is because I think that it is necessary to acknowledge the special nature of reading by the difference between the structure of Ancient Chinese and the structure of Old Japanese.

신공황후 전승에 관한 일고찰 -분노의 감정표현에 보이는 古事記의 구상-

박미경 한국일본언어문화학회 2019 일본언어문화 Vol.47 No.-

. This study focuses on emotional expression in the story of Empress Jingu which has been ignored in advance researches. In particula, this study analyzes the anger patterns of Empress Jingu and the utmost purpose of the emotional expressions of anger in Kojiki, as well as comparison of the contents and expressions of Nihonsyoki. There are fourteen examples of anger paterns in Kojiki. The examples of these anger are different from each other in subjects, objects and causes, however the results finally lead to irreversible endings such as death or loss of relationship. After all, Kojiki wants to say the divine right of kings by using emotional expression of anger and traditional legitimacy. This study attempts to analyze the purpose of the original text by searching the meaning of emotional expressions of anger in the Kojiki. Especially, this study tries to focus on the textual analysis of the emotional expression of anger in the story of Empress Jingu, which was failed to consider in advance researches.

『고사기』에 나타난 일본인의 사생관

정효운,이동주 동북아시아문화학회 2018 동북아 문화연구 Vol.1 No.57

This study was reviewed the views of life and death(死生觀) of ancient Japanese found in Kojiki(古事記). The views of life and death of the ancient Japanese was divided into the soul notion and the afterlife and it was examined in relation to the related words in Kojiki. The results are as follows. The idea of ​‘spirit(靈)’, ‘soul(魂)’ and ‘god(神)’ is seen in the soul museum of Kojiki, but the idea of ​​‘ghost(鬼)’ is not seen. The presence of the soul can be confirmed by the awareness of the existence of various gods, and though the thought about the heavenly system where the gods are seated is seen, the idea of ​​the place where the soul can rest is lacking. In other words, it can be said that there is no positive concept of the ‘immortal world(仙界)’ and ‘paradise world(極樂)’ in which the soul can go after death. Therefore, the ancient Japanese could not think of a positive the world after death until Buddhism was introduced. However, in terms of the use of terminology, I think that there was a master of ‘Huangcheon(黃泉)’ and ‘Sangse(常世)’ derived from Confucian ideas. However, the two terms are different. In the case of ‘Hwacheon’, it was recognized as a subterranean world going after death. But, when compared with this, it can be said that ‘Sangse’ is understood as the heterogeneous region existing in the sea. In general, it is understood that Confucianism, Buddhism, and Taoism, which were foreign religions, came to Japanese society in the 6th and 7th centuries, citing the records of Nihonshoki(日本書紀). Neverthless, it can be understood that, even in the early 8th century, when the Kojiki was established, the viewpoints of the foreign religions did not have a great influence on the formation of the view of life and death of the ancient Japanese. Also, the negative worldview of afterlife is a concept similar to the views of life and death of shaman faith distinguished by this world and the next world.

天武朝의 修史와 『古事記』·『日本書紀』

이재석(Lee, Jae-Seok) 일본사학회 2020 일본역사연구 Vol.52 No.-

In this paper I have discussed the relations betweem the article of Emperor Tenmu s historiography in Nihonshoki(日本書紀) and preface of Kojiki(古事記). The command of Emperor Tenmu, which appears in the preface of Kojiki, consists of the part that ordered “Senroku Teiki(撰録帝紀)” and the part that ordered Hiedano Are to recite. I mentioned that the command of Emperor Tenmu in the preface of Kojiki is the same as the article in Nihonshoki. It is understood that the parts of recition by Hiedano Are Consisted of the Teiki and Kyuji(帝紀･旧辞), which transmitted from Emperor Tenmu. Emperor Genmei ordered Hiedano Are to complete it as Kojiki. However, the total work of recording the Teiki and Kyuji ordered by Emperor Tenmu remained unfinished due to the death of Emperor Tenmu, and also had many difficulties and limitations in the process of pursuing the work. As a result, I think that the completion of this “Senroku Teiki” means the compilation of the Nihonshoki.

『고사기』의 ‘홍국(弘國)’ 사상 ― 「서문」과 본문의 구조적 상관성을 중심으로―

임태홍(林泰弘) 한국일본문화학회 2021 日本文化學報 Vol.- No.91

The founding myth of Japan is vastly expanded in the body of the Kojiki, thus making it difficult to understand the structure of the story at a glance. In addition, the book uses numerous myths and fictional characters, such as Emperor Jinmu and Empress Jingu, to develop the story. The purposes of creating this book as well as the intentions of those who producers it have yet to be clearly revealed. This ancient book presents many stories and depictions of the state and various other worlds such as Takamanohara(高天原), Ashihara no Nakatsukuni(葦原中国) and Yomi no Kuni(黄泉国, otherwise known as the underworld). The Kojiki presents an endlessly expanded worldview through visits and wars of conquest. Moreover, this book describes the appearance of the Sun God, who plays an active role in the story, and states that the descendants of the God continue to rule as the Emperor, who is the supreme ruler of Japan. This study focuses on the concept of territorial expansion(弘國), an expansionist thought found in the preface of the Kojiki. Moreover, this study examines the presentation of expansionist thought in the body of the text by focusing on the structural relationship between the preface and the body.

記事의 시작에서 古事記․日本書紀로

이근우(Rhee, Kunwoo) 부경대학교 인문사회과학연구소 2009 인문사회과학연구 Vol.10 No.2

일본 최초의 記事는 이나리야마 철검 명문에서 찾을 수 있다. 명문은 장도인의 우두머리로 대왕에게 봉사한 근원을 기념하기 위하여 8대에 걸친 계보를 기록하고 있다. 이런 계보의식은 왕실의 역사서인 帝紀와 호족들의 기록인 舊辭로 연결된다. 6세기에 성립되었다고 하는 제기와 구사는 古事記와 日本書紀의 원사료로 여겨 지고 있다. 그러나 현재는 이 문헌들의 성립시기에 대한 의문이 제기되어 있다. 아 울러 고사기ㆍ일본서기와 天皇記ㆍ國記의 관련성이 간과되어 왔다. 을사의 변 과 정에서 천황기는 소실되었다. 그러나 국기는 天武의 형이자 후에 天智가 된 中大兄 황자에게 전해졌다. 672년의 을사의 변을 통하여 권력을 장악한 천무는 계보의 혼 란을 정비하고 호족들을 통제하기 위하여 새로운 역사서를 편찬하고자 하였으나, 천황기는 소실되었다. 그 결과, 천무는 국기로부터 천황 및 호족의 계보와 관련된 내용을 추출할 수밖에 없었다. 제기는 완성된 문헌이 아니라 천황가와 관련된 내용 을 표현하는 용어였을 뿐이다. We can find the first Japanese historical description in the inscription of iron sword discovered from Inariyama tomb. It described the lineage of eight generations to memorize the origin of serving the king as the top(首) of guardian(杖刀人). The lineage consciousness like this links to Teiki(帝紀) which is the historiography of royal family and Kyuji(舊辭) which is the document of powerful families. Teiki and Kyuji, considered to be established in the 6th centuries, are regarded as the original material used for the compilation of Kojiki and Nihonshoki. But the completion time of these books are questioned now. In addition, the relationship between KojikiㆍNihonshoki and Tennogi(天皇記)ㆍKokki(國記), established until 645 A.D., are ignored. During the Ossi disturbance(乙巳變), Tennogi was reduced to ashes. But Kokki was saved and delivered to prince Nakanooe(中大兄), who was the elder brother of king Tenmu(天武) and became King Tenchi(天智) later. Tenmu, gripped the power through the Jinsin turbulance in 672, tried to compile a new historiography to put in order the confusion of lieage and to restrain the powerful family, but Tennogi was missing. As the result, Tenmu cannot but extract the contents related to the royal family lineage and powerful families linege from Kokki. That is to say, Teiki was not the completed document but the idiom expressing the contents related to the royal family lineage.