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논문검색은 역시 페이퍼서치

인문논총검색

Seoul National University the Journal of Humanites


  • - 주제 : 인문과학분야 > 기타(인문과학)
  • - 성격 : 학술지
  • - 간기: 계간
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1598-3021
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 67권 0호 (2012)

양 무제의 아육왕 전승 구현과 고대 동남아시아

주경미 ( Kyeong Mi Joo )
12,000
초록보기
Emperor Wudi of the Liang dynasty in China was one of the famous and important Buddhist emperors in Asia. His political idea as a revered Buddhist emperor was developed under the Buddhist concept of "Cakravartin", which means an ideal universal ruler who ruled the entire world with perfect right ethics and benevolence. The idea of Buddhist Cakravartin was transmitted into China before Emperor Wudi of Liang, but unlike other emperors, he realized his political ideals as a Cakravatin by borrowing the mythical image of a famous Indian historical model, King Asoka of Mauryan dynasty. Although the Asokan tradition was transmitted to Emperor Wudi in China, the character in the tradition was more idealized than the real historical King Asoka in India. Emperor Wudi reenacted some important Buddhist offerings to the Buddha`s relic after the Asokan tradition. He discovered two Asokan stupas in his land, each enshrining the Buddha`s relic, and then built new pagodas for these relics. Such Buddhist relic worship by Emperor Wudi was performed as a political propaganda for his status as a Buddhist ideal Cakravartin after King Asoka. The first revivalism of the Asokan tradition by Emperor Wudi was again spread to the Buddhist world of East Asia after him. This Asokan revivalism of Emperor Wudi was a very characteristic ruling theory in East Asian Buddhism. It might have been transmitted from ancient Southeast Asia, which interacted with Liang China at that time. During the reign of Emperor Wudi, some famous monks of Funan came to Nanjing, the capital of Liang, and translated many Buddhist Sutras including the story of King Asoka at the court of Liang sponsored by the emperor. According to the Chinese historical records, Funan kingdom is the most important and influential region in Southeast Asia on Asokan revivalism of Emperor Wudi in China. However, the territory and religion of Funan Kingdom have not been identified yet. Although many archaeological sites and artifacts of Funan period have been discovered, many scholars in the Southeast Asian study have been disputed on these themes regardless of the importance of ancient Chinese historical records. To search on the material evidences for the Cakravartin ideas during Funan period related with Liang Wudi is one of the principal but ongoing challenges for understanding the early Southeast Asian history and culture.

초기불교의 정서 이해 -인지심리학의 관점을 중심으로-

이필원 ( Pil Won Lee )
7,200
초록보기
This paper focuses on understanding the emotions of Early Buddhism from the aspect of cognitive psychology. The premise of this paper is that emotions can not be healed until they are cognized. Furthermore, this paper posits that emotions are the manifestations of mental activity and regards them as synonymous with afflictions. However, this paper points out that emotions are accompanied by a ``negative`` modifier when emotions are regarded to have the same meaning as afflictions. Above all, emotion is the outgrowth of mind activity so this paper mainly examined the Buddhist teaching of ``eighteen compositional elements of cognition``(18界說) in Chapter 2 for the understanding of how Early Buddhism grasped the human mind. Standing on the basis of Chapter 2, this paper recast the revelation procedure of emotion in Early Buddhism in Chapter 3 and described that the characteristics of the procedure could result ``impermanence``. In Chapter 4, this thesis considered the contents that the revealed emotion should be perceived and healed. Especially, this paper reviewed that Buddhist emotion healing could be classified into the three great divisions of ``observation``, ``antidotal factors`` (對治), ``insight``. Today, contemporary psychologists introduce programs which are transformations of Buddhist lessons and healing method theory (meditation) while they lay stress on emotion and use cognitive approaches widely. But having concentrated on mindfulness and similar method etc., those programs seem to have developed only limitedly the various Buddhist methods. This paper explained if we understand mind and Buddhist meditation method, many studies from various aspects will be possible and they may provide entirely different viewpoints of emotion interpretation. In addition, the psychotherapy viewpoint about emotion and the Buddhist viewpoint about emotion are equivalent in the standpoint of healing illnesses and both sides share many similar viewpoints. Therefore, this paper propounded that the comparative study of the theoretical bases and detailed methods of both is needed in order to develop the understanding and healing of emotion in the future.

신선태을자금단(神仙太乙紫金丹) -조선의 만병통치약-

김성수 ( Seong Su Kim )
7,300
초록보기
In the Choseon era, a diverse range of medical books, in terms of content and form, were compiled. They contained their specific purposes and show the reality of medicine required by society at the time. There were reasons why Hyangyack-gugupbang 鄕藥救急方 or other kinds of books on infectious diseases, in addition to representative medical books such as Euibang-yoochui 「醫方類聚」 and Hyangyak-jibsungbang 「鄕藥集 成方」, were necessary. They provide us with a clue on the shortage of herbal doctors and drugs and on the large number of incurable diseases. Sinseon-Taeul-Chakeumdanbang 「神仙太乙紫金丹方」also shows the tasks required by the medicine of the Choseon era in the 15th century. The background for Sinseon-Taeul-Chakeumdanbang`s emergence as a cure-all is that people in local areas had difficulty in receiving treatment, although the government promoted medicine with policies. Furthermore, even though the government controled medicine prices, poor people could not obtain them easily. Lee Jong-jun, who wrote Sinseon-Taeul- Chakeumdanbang at the end of 15th century, well understood the medical conditions of the time and encouraged local communities provided with insufficient medical services to utilize the book as if it were a cure-all. The medical tasks of Choseon that Lee Jong-jun would have recognized at the end of 15th century did not change until the late Choseon period. Certainly, the expansion of commercial medicine increased the number of people who gained access to appropriate treatment but medicine was unevenly distributed among different classes and regions. Bureaucrats or rich people residing in cities where commercial medicine developed were able to gain easy access to medicine, but still cure-alls were needed. It is the reason why Sinseon-Taeul-Chakeumdanbang was published widely as books or manuscripts and remains to the present day.

굿판의 의미 생성 및 주술치료에 대한 기호-인식론적 소고

윤성노 ( Sung No Youn )
서울대학교 인문학연구원|인문논총  67권 0호, 2012 pp. 115-147 ( 총 33 pages)
7,300
초록보기
There are two topics discussed in this paper, the objective of which is an observation on the Korean shamanic ritual called ``gut``. One concerns a methodological problem of how to give it a semiotic description and the other an epistemological one in understanding, within the framework of French conceptual mapping, the conditions necessary for a shaman to successfully perform a ritual cure. We begin by explaining in semantico- syntactic words the principles of organization of a shamanic ritual called ``Chunsingut``. We introduce then the thoughts of French contemporary theorists such as Claude Levi-Strauss, Michael Foucault etc. This enables us, on one hand to discuss the etyology and mechanism of ritual cure, and on the other hand to clarify what characterizes the Korean shamanic cure compared with that of modern medical science.

「바리공주」에 나타난 숭고의 미학

심우장 ( Woo Jang Sim )
서울대학교 인문학연구원|인문논총  67권 0호, 2012 pp. 149-186 ( 총 38 pages)
7,800
초록보기
We believe that Princess Bari has a structure which may be understood using the esthetic category Sublime. As Kant said, Sublime as an esthetic category is different from Beauty. Beauty is only composed of pleasure, while Sublime is composed of pleasure and displeasure. Beauty is a static category, while Sublime is a dynamic category. We feel a sense of Sublime in the process of switching over from displeasure to pleasure. So we must pay attention to the motifs involved in this displeasure. A sense of displeasure is expressed intensively the process of the union between Bari and Mujangseung. Mujangseung is very dreadful and frightful. His height seems to reach the sky, and his feet are three feet and three inches long. He is a typical Sublime object, being absolute, overwhelming, and transcendental. In order to switch over from displeasure to pleasure, Princess Bari uses special strategies. For example, Bari`s height is increased or she is made to suffer hardship for a very long time. This fact is worthy of notice because Sublime can help us understand the peculiar properties of oral literature. We must be careful of our habitual tenancy to concentrate only on Beauty as an esthetic category. Beauty is a category which became particularly emphasized in the modern period. Therefore, it has limitations in understanding esthetic diversity. On the other hand, Sublime may be very useful in establishing the distinctive identity of oral literature. This is because there are many motifs in oral literature that are related to displeasure or Sublime.

『무알라까트』 에 나타난 "죽음의 운명" 모티프 연구

김능우 ( Neung Woo Kim )
서울대학교 인문학연구원|인문논총  67권 0호, 2012 pp. 187-222 ( 총 36 pages)
7,600
초록보기
This research deals with some motifs including sayings, views and images portraying the mortal fate of man that are represented in the Mu`allaqat( ), an anthology of seven long Arabic poems in the Jahiliyah(pre-Islamic) era. My contention is that the introductory parts of poems of the Mu`allaqat, which together are called atlal( ruins or traces of nomads` staying) introduction, function as very poetic ways of expressing the poets` inner thoughts and genuine emotions about the finite nature of man. The scenes and recollections from the vestiges of life as described in the atlal introduction arouse fear of doom and bewilderment in the audience. Throughout the introduction, the poets undergo an indirect experience of their imminent death and share it with the audience to relieve fear of death. The repeated usage of the introduction by poets of the Mu`allaqat shows that people of the Jahiliyah era constantly entertained the concept of impending doom and the anxiety thereof and thus realized their fated end. The pre-Islamic Arab`s recognition of the mortal nature of man, as found in the atlal part of the Mu`allaqat, is clearly demonstrated in other parts of poems by recurrent motifs such as concrete remarks and expressions implying man`s death as an inextricable destiny. In particular, some poets tried to depict the attributes of death such as its impartiality, eventuality and mercilessness by using vivid images from the nomadic lifestyle.

법의 폭력, 법 너머의 폭력

황정아 ( Jung A Hwang )
서울대학교 인문학연구원|인문논총  67권 0호, 2012 pp. 223-245 ( 총 23 pages)
6,300
초록보기
From colonialism through totalitarianism to terrorism, violence has been a ``constant`` in modern history and, far from revealing signs of decline in today`s post-ideological world, it becomes increasingly more visible and ubiquitous. Considering that it also prevails in cultural images everywhere, violence deserves to be one of the most urgent theoretical topics. Recently, the focus of the critique of violence is being placed on constitutive interrelations between power and violence or mutual implications between law and violence. This paper proposes to examine some notable arguments which foreground the problematic relation of power/law and violence, mapping their discursive configuration. In the critique of violence, Walter Benjamin`s argument has served as an important point of reference, since it distinctively articulated the intrinsic connection between violence and law. Based on his insights, Giorgio Agamben analyses the inherently violent structure of sovereign power, while Slavoj Zizek develops Benjamin`s critique in a more concrete socio-historical direction and argues the priority of ``systemic violence`` over ``subjective violence.`` Herman Melville`s "Bartleby the Scrivener" and Mingue Park`s "Rudy" provide two exemplary repre- sentations of the complicated mechanisms involved in systemic violence. Another reason for the persistent influence of Benjamin`s argument is that it also suggested the concept of ``divine violence`` which could supposedly manifest itself beyond the closed circuit of power/law and violence. Along the same lines, Agamben and Zizek interpret the possibility of getting out of this circuit in a positive way. Etienne Balibar, however, notes that violence beyond law might lead not so much to a self-sublation of violence as to a self-destructive excess of violence, which he names ``cruelty.`` Regarding cruelty as also constitutively related with violence, Balibar poses yet another challenging task to the critique of violence.

언어는 평등한가? -언어 사용에 대한 정치경제학적 접근-

김주관 ( Joo Kwan Kim )
서울대학교 인문학연구원|인문논총  67권 0호, 2012 pp. 247-272 ( 총 26 pages)
6,600
초록보기
The question, "are languages equal?" might be a common one among students who are interested in languages. The answer is generally affirmative in linguistics, and the affirmative answer seems to be based on two grounds - theoretical and humanistic. However, the question, "are languages equal in a specific socio-cultural context?" cannot be answered on the basis of theoretical orientations and humanistic sympathy because linguistic behaviors are social practices and, therefore, are not free from the socio-cultural contexts. This paper aims to review the emergence and works of politico- economic approaches to language use, and proposes the politico-economic approaches as a bridge to connect the studies on languages at various instances in humanities and the social sciences. The exclusion of socio-cultural factors in linguistics was credited by de Saussure and Chomsky, who emphasize the study of language in and for itself. Franz Boas also influenced the trend by mentioning that there is no intrinsic relationship between race, language, and culture. In the 1980s, however, anthropologists and sociolinguists began to study language use from the perspective of political economy coming from the opposite position of Saussurean and Chomskyan students. The rise of politico-economic perspectives in the study of language use is influenced by the accumulation of three precedent studies: the ethnography of communication, the agent-oriented Marxist perspectives, and the macro and micro link in social sciences. The empirical studies with a politico-economic perspective can be categorized into three groups on the basis of the relationship between language and politico-economic factors: index, instrument, and commodity. The politico-economic approaches can be a useful tool in analyzing language use because linguistic behaviors are linguistic practices which are performed unequally in socio-cultural contexts.

문학의 아나크로니즘 -"작은" 문학과 "소수" 문학을 중심으로-

진은영 ( Eun Young Jin )
서울대학교 인문학연구원|인문논총  67권 0호, 2012 pp. 273-301 ( 총 29 pages)
6,900
초록보기
In this article, I examine the two different interpretations of the ``Kleine Literatur`` of Kafka: Casanova`s ``Small Literature`` and Deleuze/Guattari`s ``Minor Literature``. Based on such an examination, I try to analyze the relationship between autonomy and contemporaneity (the political) in literature. According to Casanova, small literature refers to literary works written by writers from small countries which tend to depend upon the political situation. She suggests that peripheral literature can become Literature`s Greenwich Meridian by overcoming the politicization of literary space and acquiring the autonomy of Literature. Casanova criticizes that Deleuze and Guattari`s concept of a minor literature premises an anachronic idea that the writer is Vates (prophet) and shows an anachronical prejudice for Kafka`s politics. Their interpretation is disregarded by her as a crude one that deforms Kafka`s text and makes a historical error. However, Kafka says, "Art is a mirror, which goes ``fast``, like a watch- sometimes." It means that anachronism is a practical and indispensable aspect of Art. As proposed by Deleuze and Guattari, an anachronic art and minor literature has its own absolute autonomy. It does not mean an achievement in literary history that has nothing to do with politics and economics, but an invention of a new assemblage that revolutionizes contemporary forms of life in the socio-political space.

사랑서사와 박경리 문학

김은경 ( Eun Kyung Kim )
서울대학교 인문학연구원|인문논총  67권 0호, 2012 pp. 303-347 ( 총 45 pages)
12,000
초록보기
In this essay, I discuss the fact that ``love between a man and woman`` is of great importance in the novels of Park Kyung-ri. The fact that the narrative of ``love`` includes extra-marital affairs and marriage relationships shows the viewpoint of the author which is based in reality. The various relations of love and marriage (family), poses problems on love itself, the family system, and marriage. I discover four kinds of extra-marital affairs in the novels of Park Kyung-ri which illustrate the intricate relationships between men and women: 1) extra-marital affairs derived from marriage disorders, 2) extra marital affairs between close relatives (elder brother`s wife and brother- in-law), 3) extra-marital affairs based on mutual feelings of love between the subjects of adultery, and 4) extra-marital affairs that pursue benefit and lust. Type 1) shows that ``the exclusiveness of romantic love``, meaning that only love can lead to marriage, can not be true within the boundaries of the institution. In type 2), the elder brothers` wives lead the adultery with their brothers-in-law. The elder brothers` wives who are widows or do not love their husbands (i.e. do not receive their husband`s love) recover the damaged relationship of ``love`` and ``marriage (family)`` in the family system. Types 1) and 2) result from the undifferentiated rela- tionship between ``love`` and ``marriage (family)``. Types 3) and 4) show how loveless marriages bring about adultery. In type 3), the husbands who married as a means of social success fall in love with the adultery subject. In type 4), the wives form the adultery relationship as a means of enjoying material, emotional and sexual pleasure, and exercising power. Through these narratives of adultery, the author shows the limitations of ``romantic love`` and criticizes loveless marriage. And she also shows the position of the female character that remains within the family system. These issues are discussed in Chapter 2. In Chapter 3, I discuss the issue of ``selective marriage``. The four types of extra-marital affairs do not derive from an intersection between love and the system of family. With selective marriage comes a true harmonization of love and the system of family, by differentiating the two values of ``love`` and ``marriage (family)``. The aspects facilitating ``selective marriage`` are as follows: 1) the female character has the position of a social being that does not stay within the system, 2) the characters accept the plural loves that are growing loves (or possibly growing loves), which I call the ``love of companion``, and 3) characters who experience the unnatural death of family put ``marriage (family)`` above ``love``. Through these discussions, I can reveal that ``the narratives of love`` represent the problem of ``love`` and ``marriage (family)`` in keeping with the realistic view. Park focuses on the continuation of the system of family through the narrative on extra-marital affairs. The novels of Park do not contain an overthrowing of the nature of the affairs or a beautification of love. They contain, rather, her insights on the limitations of female characters in the family system. This essay suggests that ``selective marriage`` is a feministic alternative to this.
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