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      魁星 圖像의 기원과 전개 = The Origin and Development of the Kui Xing Icon

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      https://www.riss.kr/link?id=A101090008

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      다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

      Kui Xing(魁星) is a deity created by the intense wish of literary men who were taking a state exam in ancient China. It was originally just a part of an astronomical constellation, but the brutal state exam system of Ming Dynasty gave birth to it. In other words, a new icon was born out of the desire of literary men that wanted a specific image of deity to wish for their successful passing in the state exam.
      Kui Xing presents a unique case of creating an icon with the meanings and sounds of letters and then pictorializing them. The icon of Kui Xing, which is still loved today, was the result of a combination between the imagination of people to specifically embody their strong wish for passing the state exam those days and the resulting symbolism of significance. It is not clear exactly when its icon was created, but it is very likely, given the records and remaining artifacts, that it was created, established, or full-blown during Ming Dynasty after years of mere existence. It was during Ming Dynasty that the state exam system of China came in full scale true to its name. It should not be a coincidence that the image of Kui Xing was established during the period. The faith and icon of Kui Xing started to spread and grow among the literary men at an alarming pace during Ming Dynasty. Their influences have been so great that they have continued on through Qing Dynasty, early modern days, and even contemporary times. Researches on Kui Xing, however, remain at the level of concept arrangement as a deity of Taoism or a folk deity in spite of its huge importance. The icon of Kui Xing established during Ming Dynasty was created as a complete work by major artists such as Ding Yunpeng and Gao Qipei. It was then popularized and became universal via such publications as Sancaituhui. In Qing Dynasty, the icon of Kui Xing was transformed into a much more comprehensive object of faith to be used in a religious ceremony beyond its original significance of bringing luck to pass an exam. Painting of Kui Xing by Ma
      Dezhao at the end of Qing Dynasty is an example of the Kui Xing icon's universalization and popularization to the extreme across many different dimensions including form, style, and meaning. Its influence is so immense that it is widely used in the study rooms of Chinese examinees today.
      In Joseon where there was no brutal state exam culture like the case of China, the icon of Kui Xing itself had a difficult time inducing favorable responses from people. There are rare cases of the icon in South Korea such as Painting of Lei Gong at the National Museum of Korea, which suggest that it must have been introduced to Joseon as a theme for painting separate from its character and functions in China. There is no doubt that most literary men were exposed to the icon of Kui Xing since they were eager to rise in the world and gain fame. Kui Xing is a great case to demonstrate how social needs would affect the icons and styles of artistic works. It is such an interesting icon that clearly reflects how an image created by a need would change over time in addition to the rich imagination and minuteness of people those days. It is also an important example of relations between character and image and between character and art.
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      Kui Xing(魁星) is a deity created by the intense wish of literary men who were taking a state exam in ancient China. It was originally just a part of an astronomical constellation, but the brutal state exam system of Ming Dynasty gave birth to it. I...

      Kui Xing(魁星) is a deity created by the intense wish of literary men who were taking a state exam in ancient China. It was originally just a part of an astronomical constellation, but the brutal state exam system of Ming Dynasty gave birth to it. In other words, a new icon was born out of the desire of literary men that wanted a specific image of deity to wish for their successful passing in the state exam.
      Kui Xing presents a unique case of creating an icon with the meanings and sounds of letters and then pictorializing them. The icon of Kui Xing, which is still loved today, was the result of a combination between the imagination of people to specifically embody their strong wish for passing the state exam those days and the resulting symbolism of significance. It is not clear exactly when its icon was created, but it is very likely, given the records and remaining artifacts, that it was created, established, or full-blown during Ming Dynasty after years of mere existence. It was during Ming Dynasty that the state exam system of China came in full scale true to its name. It should not be a coincidence that the image of Kui Xing was established during the period. The faith and icon of Kui Xing started to spread and grow among the literary men at an alarming pace during Ming Dynasty. Their influences have been so great that they have continued on through Qing Dynasty, early modern days, and even contemporary times. Researches on Kui Xing, however, remain at the level of concept arrangement as a deity of Taoism or a folk deity in spite of its huge importance. The icon of Kui Xing established during Ming Dynasty was created as a complete work by major artists such as Ding Yunpeng and Gao Qipei. It was then popularized and became universal via such publications as Sancaituhui. In Qing Dynasty, the icon of Kui Xing was transformed into a much more comprehensive object of faith to be used in a religious ceremony beyond its original significance of bringing luck to pass an exam. Painting of Kui Xing by Ma
      Dezhao at the end of Qing Dynasty is an example of the Kui Xing icon's universalization and popularization to the extreme across many different dimensions including form, style, and meaning. Its influence is so immense that it is widely used in the study rooms of Chinese examinees today.
      In Joseon where there was no brutal state exam culture like the case of China, the icon of Kui Xing itself had a difficult time inducing favorable responses from people. There are rare cases of the icon in South Korea such as Painting of Lei Gong at the National Museum of Korea, which suggest that it must have been introduced to Joseon as a theme for painting separate from its character and functions in China. There is no doubt that most literary men were exposed to the icon of Kui Xing since they were eager to rise in the world and gain fame. Kui Xing is a great case to demonstrate how social needs would affect the icons and styles of artistic works. It is such an interesting icon that clearly reflects how an image created by a need would change over time in addition to the rich imagination and minuteness of people those days. It is also an important example of relations between character and image and between character and art.

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      목차 (Table of Contents)

      • 1. 머리말
      • 2. 중국의 科擧 문화와 魁星 신앙
      • 3. 魁星 圖像의 성립과 특징
      • 4. 魁星 圖像의 전개 양상
      • 5. 맺음말
      • 1. 머리말
      • 2. 중국의 科擧 문화와 魁星 신앙
      • 3. 魁星 圖像의 성립과 특징
      • 4. 魁星 圖像의 전개 양상
      • 5. 맺음말
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      참고문헌 (Reference)

      1 "歷代神仙通鑑 卷11"

      2 배원정, "한양대학교박물관 소장 <海上群仙圖> 연구" 한국대학박물관협회 (73) : 87-110, 2009

      3 김혜경, "지식인과 科擧 ― 명대 말기 李贄의 경우를 중심으로" 중국어문학회 (40) : 69-95, 2012

      4 오금성, "중국의과거제: 그이념과정치·사회적영향, In 한국사시민강좌 46" 일조각 2010

      5 "중국서안비림名비: 비석의숲, 중국서안비림박물관 명비탁본전"

      6 金諍, "중국과거문화사" 동아시아 321-, 2003

      7 "중국 百度백과사전"

      8 이영주, "조선후기의 孝悌文字圖" 한국미술연구소 (24) : 231-260, 2007

      9 포송령, "요재지이 6" 민음사 238-239, 2002

      10 크레그클루나스, "새롭게읽는중국의미술" 시공아트 180-181, 2006

      1 "歷代神仙通鑑 卷11"

      2 배원정, "한양대학교박물관 소장 <海上群仙圖> 연구" 한국대학박물관협회 (73) : 87-110, 2009

      3 김혜경, "지식인과 科擧 ― 명대 말기 李贄의 경우를 중심으로" 중국어문학회 (40) : 69-95, 2012

      4 오금성, "중국의과거제: 그이념과정치·사회적영향, In 한국사시민강좌 46" 일조각 2010

      5 "중국서안비림名비: 비석의숲, 중국서안비림박물관 명비탁본전"

      6 金諍, "중국과거문화사" 동아시아 321-, 2003

      7 "중국 百度백과사전"

      8 이영주, "조선후기의 孝悌文字圖" 한국미술연구소 (24) : 231-260, 2007

      9 포송령, "요재지이 6" 민음사 238-239, 2002

      10 크레그클루나스, "새롭게읽는중국의미술" 시공아트 180-181, 2006

      11 마노다카야, "도교의신들" 들녘 99-101, 2001

      12 구보노리타다, "도교의신과신선이야기" 뿌리와이파리 158-164, 2004

      13 조인수, "도교신선화의도상적기능" 15 : 57-58, 2001

      14 이문규, "고대중국인이 바라본 하늘의 세계" 문학과지성사 75-80, 2000

      15 金勝東, "道敎思想辭典" 부산대학교출판부 1996

      16 金勝東, "道敎思想辭典" 부산대학교출판부 273-274, 1996

      17 黃海德, "道敎思想辭典" 四川大學出版社 90-, 1991

      18 "說文解字" 中華書局 1972

      19 "薊山紀程 4卷 復路"

      20 "薊山紀程 2卷 渡灣"

      21 周密, "癸辛雜識" 中華書局 63-, 2004

      22 馬騁, "瓷繪丹靑" 上海大學出版社 45-46, 2008

      23 金曉民, "明淸小說에 나타난 科擧文化" 한국중국소설학회 19 : 2004

      24 윤상수, "擧業을 통해 본 明末의 科擧와 學問" 한국양명학회 (29) : 175-216, 2011

      25 張夢逍, "圖解道敎" 陝西師范大學出版社 194-195, 2007

      26 서정화, "古代 中國의 28宿와 12次이론의 起源 ― 東洋 古典에 보이는 사례분석을 중심으로" 사단법인 퇴계학부산연구원 20 (20): 155-186, 2012

      27 盧輔聖, "任伯年硏究" 上海書畵出版社 2002

      28 高大民族文化硏究所中國語大辭典編纂室, "中韓辭典" 高大民族文化硏究院 1297-, 2000

      29 馬書田, "中國道敎諸神" 團結出版社 114-117, 2002

      30 "中國美術全集繪畵編-石刻線畵 19" 新華書店 32-, 1988

      31 何柄棣, "中國科擧制度의社會史的硏究" 동국대학교출판부 189-193, 1993

      32 馬書田, "中國民間諸神" 團結出版社 163-166, 2002

      33 呂敬人, "中國民間美術全集: 神像卷" 山東敎育出版社 21-, 1993

      34 王樹村, "中國年畵發展史" 天津人民美術出版社 174-177, 2005

      35 陳遵媯, "中國天文學史" 明文書局 51-, 1985

      36 邵洛羊, "中國名畵鑑賞辭典 上" 上海辭書出版社 45-47, 2005

      37 羅靑, "中國名畵家全集: 高其佩" 河北敎育出版社 2006

      38 劉玉成, "中國人物名畵鑑賞 1" 九州出版社 235-, 2002

      39 최정임, "『삼재도회』와 조선후기 회화" 홍익대학교 대학원 2003

      40 Stephen Little, "Taoism and the Arts of China" University of California Press 132-137, 2000

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      2016 0.57 0.57 0.52
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