RISS 학술연구정보서비스

검색
다국어 입력

http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.

변환된 중국어를 복사하여 사용하시면 됩니다.

예시)
  • 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
  • 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
닫기
    인기검색어 순위 펼치기

    RISS 인기검색어

      KCI등재

      신라 狼山의 歷史性 = Historicity of Shilla's Mt. Nangsan (狼山)

      한글로보기

      https://www.riss.kr/link?id=A104524217

      • 0

        상세조회
      • 0

        다운로드
      서지정보 열기
      • 내보내기
      • 내책장담기
      • 공유하기
      • 오류접수

      부가정보

      다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

      Humans are weak existence, and therefore, they were afraid of natural phenomena and even worshiped them. The sky and the sun were placed at the top in terms of nature worship subject. However, mountains were the subject that affected human life the most, as they are located close to our daily life. People had a belief that a mountain is the passage to enter into a friendly relation with the sky, since the sky is high. For this reason, people held mountains sacred and worshiped the mountains.
      Although, mountain worship in Shilla was developed at early stage, the systematization of mountain worship began, after nation started to develop. Due to the acceptance of Chinese culture, a mountain was rated, according to its size, distance and effect. Although its is unclear since when, Shilla selected three major mountains (三山) and five major peaks (五岳), and targeted them for the first class national ancestral rites. Even though, specific subjects of the major three mountains and five major peaks differed, according to Shilla's political and social development, the most importantly regarded was Mt. Nangsan, low hill located in the Gyeongju basin. This study reveals that Mt. Nangsan was the center of three major mountains and also central peak (中岳) of the five major peaks before Unified Shilla. Mountain worship was solidly combined with Buddhism, as Buddhism was accepted, recognized, established and diffused. In such a process, Buddhism gradually became dominant, and mountain worship probably became subordinate to Buddhism. Since Mt. Nangsan began to be worshiped, the mountain went through several transformation processes. Especially, Sacheonwang Temple (四天王寺) was completed after unified Shilla, and it placed itself as the head temple of Shilla's patriotic temples, and thus, the status of Mt. Nangsan clearly became different as well. Mt. Nangsan was recognized as Mt. Sumisan (須彌山), which is the Buddhist's view of the world, beyond simple scope of faith in mountains. The reason why many monuments related with faith, such as tombs or temples surrounding Mt. Nangsan, were located is deeply associated with it. The fact that those monuments are easily confirmed at site nowadays proves such an association clearly.
      번역하기

      Humans are weak existence, and therefore, they were afraid of natural phenomena and even worshiped them. The sky and the sun were placed at the top in terms of nature worship subject. However, mountains were the subject that affected human life the mo...

      Humans are weak existence, and therefore, they were afraid of natural phenomena and even worshiped them. The sky and the sun were placed at the top in terms of nature worship subject. However, mountains were the subject that affected human life the most, as they are located close to our daily life. People had a belief that a mountain is the passage to enter into a friendly relation with the sky, since the sky is high. For this reason, people held mountains sacred and worshiped the mountains.
      Although, mountain worship in Shilla was developed at early stage, the systematization of mountain worship began, after nation started to develop. Due to the acceptance of Chinese culture, a mountain was rated, according to its size, distance and effect. Although its is unclear since when, Shilla selected three major mountains (三山) and five major peaks (五岳), and targeted them for the first class national ancestral rites. Even though, specific subjects of the major three mountains and five major peaks differed, according to Shilla's political and social development, the most importantly regarded was Mt. Nangsan, low hill located in the Gyeongju basin. This study reveals that Mt. Nangsan was the center of three major mountains and also central peak (中岳) of the five major peaks before Unified Shilla. Mountain worship was solidly combined with Buddhism, as Buddhism was accepted, recognized, established and diffused. In such a process, Buddhism gradually became dominant, and mountain worship probably became subordinate to Buddhism. Since Mt. Nangsan began to be worshiped, the mountain went through several transformation processes. Especially, Sacheonwang Temple (四天王寺) was completed after unified Shilla, and it placed itself as the head temple of Shilla's patriotic temples, and thus, the status of Mt. Nangsan clearly became different as well. Mt. Nangsan was recognized as Mt. Sumisan (須彌山), which is the Buddhist's view of the world, beyond simple scope of faith in mountains. The reason why many monuments related with faith, such as tombs or temples surrounding Mt. Nangsan, were located is deeply associated with it. The fact that those monuments are easily confirmed at site nowadays proves such an association clearly.

      더보기

      참고문헌 (Reference)

      1 朱甫暾, "李基白先生古稀紀念 韓國史學論叢" 一潮閣 1994

      2 姜友邦, "陵旨塔 四方佛 塑造像의 考察" 17 : 1996

      3 朱甫暾, "통일신라의 (陵)墓碑에 대한 몇 가지 논의" 9 : 2012

      4 이인철, "신라의 불교사원" 백산자료원 2003

      5 나희라, "신라의 국가제사" 지식산업사 2003

      6 김재경, "신라 토착신앙과 불교의 융합사상사연구" 民族社 2007

      7 李仁哲, "신라 上代의 佛寺造營과 그 社會․經濟的 基盤" 52 : 1999

      8 "삼국유사"

      9 "삼국사기"

      10 노중국, "백제사회사상사" 지식산업사 2010

      1 朱甫暾, "李基白先生古稀紀念 韓國史學論叢" 一潮閣 1994

      2 姜友邦, "陵旨塔 四方佛 塑造像의 考察" 17 : 1996

      3 朱甫暾, "통일신라의 (陵)墓碑에 대한 몇 가지 논의" 9 : 2012

      4 이인철, "신라의 불교사원" 백산자료원 2003

      5 나희라, "신라의 국가제사" 지식산업사 2003

      6 김재경, "신라 토착신앙과 불교의 융합사상사연구" 民族社 2007

      7 李仁哲, "신라 上代의 佛寺造營과 그 社會․經濟的 基盤" 52 : 1999

      8 "삼국유사"

      9 "삼국사기"

      10 노중국, "백제사회사상사" 지식산업사 2010

      11 金福順, "義湘과 皇福寺" 17 : 1996

      12 동국대경주캠퍼스박물관, "新羅狼山 遺蹟調査" 1985

      13 慶州市․新羅文化宣揚會, "新羅와 狼山" 1996

      14 곽승훈, "新羅金石文硏究" 2006

      15 蔡尙植, "新羅統一期의 成典寺院의 구조와 기능" 8 : 1984

      16 洪思俊, "新羅文武王陵碑斷碑追記" 3 (3): 1962

      17 李基白, "新羅政治社會史硏究" 一潮閣 1976

      18 李基白, "新羅思想史硏究" 一潮閣 1986

      19 李基白, "新羅思想史硏究" 一潮閣 1986

      20 今西龍, "新羅史硏究" 圖書刊行會 1933

      21 李泳鎬, "新羅中代 王室寺院의 官寺的 機能" 43 : 1983

      22 黃壽永, "新羅 狼山의 陵旨塔에 대하여" 17 : 1996

      23 尹善泰, "新羅 中代의 成典寺院과 國家儀禮 -大․中․小祀의 祭場과 관련하여-" 23 : 2002

      24 洪淳昶, "新羅 三山․五岳에 대해여" 4 : 1983

      25 金相鉉, "四天王寺의 創建과 意義" 17 : 1996

      26 辛鍾遠, "三國遺事 善德王知幾三事條의 몇 가지 問題" 17 : 1996

      더보기

      동일학술지(권/호) 다른 논문

      동일학술지 더보기

      더보기

      분석정보

      View

      상세정보조회

      0

      Usage

      원문다운로드

      0

      대출신청

      0

      복사신청

      0

      EDDS신청

      0

      동일 주제 내 활용도 TOP

      더보기

      주제

      연도별 연구동향

      연도별 활용동향

      연관논문

      연구자 네트워크맵

      공동연구자 (7)

      유사연구자 (20) 활용도상위20명

      인용정보 인용지수 설명보기

      학술지 이력

      학술지 이력
      연월일 이력구분 이력상세 등재구분
      2027 평가예정 재인증평가 신청대상 (재인증)
      2021-01-01 평가 등재학술지 유지 (재인증) KCI등재
      2020-04-20 통합 KCI등재
      2020-04-01 학회명변경 영문명 : The Center of Research for Silla Culture Dongguk University -> The Research Institute for Silla Culture of Dongguk University KCI등재
      2017-01-01 평가 등재학술지 유지 (계속평가) KCI등재
      2013-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2010-01-01 평가 등재 1차 FAIL (등재유지) KCI등재
      2008-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2005-01-01 평가 등재학술지 선정 (등재후보2차) KCI등재
      2004-01-01 평가 등재후보 1차 PASS (등재후보1차) KCI등재후보
      2003-01-01 평가 등재후보학술지 선정 (신규평가) KCI등재후보
      더보기

      학술지 인용정보

      학술지 인용정보
      기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
      2016 0.73 0.73 0.67
      KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
      0.62 0.69 1.45 0.05
      더보기

      이 자료와 함께 이용한 RISS 자료

      나만을 위한 추천자료

      해외이동버튼