고려중기 李仲若의 생애와 도교사상 = The Activites of Lee Jungyak and Koryeo's Taoism

다국어 초록 (Multilingual Abstract)

Taoism was introduced to Korea from China during the Three Kingdoms period. Taoism enjoyed the greatest popularity during the Koryeo Dynasty, especially in the court and the ruling class. This paper studies the activites of Lee Jungyak, Koryeo's Taoist, and Taoism in the Koryeo Dynasty period.
Lee Jungyak were very important Taoist and a bureaucrat. He and King Yejong established Bokwongung, Taoist Tample. They adopted Taoism as a part of the policy. Therefore, they expected to promote Taoism to overcome national crises and stabilize hardship of the Korgeo Dynasty. And Taoists said that the power of king was ordained by Heaven. It had the effect of strengthening the power of king. In the group of King Yejong's royal cronies, which was leaded by Han Anin, there were rising officials who had studied Confucianism and Taoism. But when Yi Jakyeom became to exercise political power as King Injong's maternal grandfather, Han Anin and Lee Jungyak were killed by him.
Taoism was introduced to Korea from China during the Three Kingdoms period, and Three Kingdoms's Taoism succeeded Koryeo Dynasty. Koryeo's Taoism remains as a minor but significant element of Koryeo thought. And Taoist rituals were introduced into Koryeo from Song China, especially under King Yejong. Several Song emperors, most notably Huizong, were active in promoting Taoism. Song's Taoism arrived in Koryeo under the reign of King Yejong. Emperor Huizong sent the Taoist preacher to the Koryeo Dynasty. Therefore, Lee Jungyak and King Yejong built Bokwongung, tample of Taoists, at the Royal place in Gaegyeong from 1111 to 1112. and tried to promote Taoism. The object of worship in these rituals included most of the major and minor deities of the Taoist pantheon. Samcheong and Taeil seem to have been the most popular.

목차 (Table of Contents)

• Ⅰ. 머리말
• Ⅱ. 이중약의 생애와 교유 관계
• Ⅲ. 이중약의 도교 수련
• Ⅳ. 이중약의 복원궁 건립
• Ⅴ. 맺음말
• 참고문헌
• 【Abstract】

참고문헌 (Reference)

1 "파한집"

2 任繼愈, "중국의 儒家와 道家" 동아출판사 1993

3 "서하집"

4 "보한집"

5 "동사강목"

6 "동문선"

7 "동국이상국집"

8 김창현, "고려중기 예종･인종의 통치와 관료집단의 성격" (사)한국인물사연구회 (8) : 107-167, 2007

9 "고려사절요"

10 "고려사"

11 "고려묘지명집성"

12 채웅석, "고려 예종대 道家思想·道敎 흥기의 정치적 성격" 한국사연구회 (142) : 105-141, 2008

13 梁銀容, "高麗道敎の福源宮について" 朝鮮獎學會 (11) : 1981

14 李鍾殷, "高麗中期 道敎의 綜合的 硏究. in: 道敎思想의 韓國的 展開" 아세아문화사 1989

15 金澈雄, "高麗中期 道敎의 盛行과 그 性格" 단국사학회 (28) : 1995

16 김병인, "高麗 睿宗代 韓安仁勢力의 性格" 전남사학회 (11) : 1997

17 김병인, "高麗 睿宗代 道敎 振興의 배경과 추진세력" 호남사학회 20 : 1-21, 2003

18 E.J.Shultz, "韓安仁派의 登場과 그 役割" 역사학회 (99) : 1983

19 "雲笈七籤"

20 酒井忠夫, "道敎란 무엇인가" 민족사 1990

21 梁銀容, "福源宮 建立의 歷史的 意義. in: 도교와 한국문학" 아세아문화사 1988

22 盧明鎬, "李資謙一派와 韓安仁一派의 族黨勢力" 서울대 국사학과 (17) : 1987

23 "宋史"