• 제목/요약/키워드: Myth

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건국신화를 아기장수설화의 서사각색으로 보는 새로운 관점: 건국시조의 사회부조화성(社會不調和性)과 분리(分離)·이주(移住)의 문제 (A new viewpoint to regulate foundation myth as Akijangsu legend narrative's antistructure)

  • 권도경
    • 비교문화연구
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    • 제34권
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    • pp.173-199
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    • 2014
  • This study was attempted to suggest a new viewpoint to regulate foundation myth as Akijangsu legend narrative's antistructure. The problem is that Akijangsu legend has been regulated as reversed narrative of foundation myth in precedent research history. Following this viewpoint, it is impossible to explain context that Gangchaeyoon's Akijangsu narrative is collected in Sejong's sovereign myth. But Gangchaeyoon is changed as helper to found ideology order and his Akijangsu narrative is collected in sovereign myth's context. Therefore in this point it is necessary to sound out foundation possibility of new thesis the found myth is reversed narrative of Akijangsu legend. Choosing this standpoint, it is possible to regulate Sejong's sovereign myth as narrative dramatization of successful Akijangsu legend. At the same time it is possible to regulate Cheongkijun as Akijangsu that was situated in Sejong's sovereign myth as antagonist, competing and failing with Sejong to replace existing order by own ideological order. This study investigated that found myth is reversed narrative of Akijangsu legend.

일본 상대 문헌신화에 나타난 한국상(韓國像) - '천손강림신화'의 '한국(韓國)'을 중심으로 (A study of 'image of Korea' in myth of 'Kojiki' & 'Nihonshoki' - Focused on 'Kara' in 'the myth of Tensonkorin')

  • 이창수
    • 비교문화연구
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    • 제22권
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    • pp.125-150
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    • 2011
  • This paper is writed in "Kojiki" and "Nihonshoki" chronicles of the most important in the configuration of the myth known as the 'the myth of Himuka' and the myth of the most important factor in transmission is to analyze the structural 'the myth of Tensonkorin'. There is dual structure and the two appeared in the literature about the relationship between Korea and tried to consider. Korea in terms of both tradition and the literature is limited. However, each appeared sporadically in the literature in their own tradition, elements of ancient Korea shows signs of a glimpse of the image. It appeared that 'the myth of Tensonkorin' in 'Kojiki' 'Kara' is said. They also commonly appear in the literature about the cheonsongangrimsinhwae academia in Japan until now, the so-called 'Himuro car myth' has been recognized as a starting point. However, a closer analysis of the literature focused on factors that cheonsongangrimdameun xi 'Himuro car myth differs from. Sora can see that John bukbanghyeong tradition. The myth of the southern Kyushu region and annexed 'the myth of Himuka' that can tell incorporated into.

강증산(姜甑山)의 중국신화 수용과 그 의미 (Kangjeungsan(姜甑山)'s Embracement of Chinese Myth and It's Meaning)

  • 정재서
    • 대순사상논총
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    • 제25_1집
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    • pp.1-22
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    • 2015
  • This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

신화론적(神話論的) 관점(觀點)에서 해석(解釋)한 안도 타다오의 건축적(建築的) 특성(特性)에 관한 연구(硏究) -철학가(哲學家) 한스 불루멘버그의 신화론적(神話論的) 관점(觀點)을 중심(中心)으로- (A Study on the Mythological Interpretation of the House Designed by Tadao Ando -Focused on the mythological thinking of Hans Blumenberg-)

  • 변태호
    • 건축역사연구
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    • 제13권2호
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    • pp.39-55
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    • 2004
  • In terms of the way we perceive the world, the history of human beings might be said to be a history of two incompatible forces -'science' and 'myth.' Until today, both indispensable aspects have made human existence possible and characterized human culture. Nonetheless, an essential definition of myth has never been clearly explained. What is the general philosophical thought about myth? Current well known interpretations are so called Enlightenment and Romanticism of myth, which both has same criticism that they has not generally considered myth in terms of its technical function or specified contents. One who overcomes the limit of two current extreme beliefs on myth and also who concerned more with the ultimate origin of myth and its relation to the structure of poetry than the source of its vital accomplishments is philosopher Hans Blumenberg. For him myth is an artificial means and an answers to overcome the 'absolutism of reality.' On this point, the research concerns basically two issues. One is to investigate the functional and structural characters of myth through philosopher Hans Blumenberg's anthropological reflections. The other is to analyze architect Tadao Ando's works and thinking. The intention of the paper is not only to explore the relationship between philosophical theory of Blumenberg and Ando's architectural works, but also to suggest a new critical understanding on architecture from mythological point of view. I also expect that this research will suggests a concrete theoretical idea for constructing and construing artistic form and cultural space.

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전통의 현대적 계승과 장소의 신화 사고들의 유한적 표상과 '민속건축'에 대한 소고 (Consistency of Tradition and Myth of Place Re-Thinking of a Finit Representation of Ideas and Vernacular Architecture)

  • 변태호
    • 건축역사연구
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    • 제6권1호
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    • pp.67-79
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    • 1997
  • Architecture is a shelter for society whose social pattern requires a specific form to accord with its material and spiritual needs. Providing a truly acceptable architecture requires our deeper understanding of cultural tradition - mythic values - not only because myth is an interpreted and configured form of 'thing' through man's second nature, such as his subjective and objective consciousness -'self-revelation of the absolute'- but also because, in the world of mythical imagination, a fragment of substantial reality -'thing'- becomes an equivalent mode to the signification, and emerges as 'its independent spiritual form' and 'the characteristic force of the logos.' In this sense, myth of place and myth behind tectonic form are the most essential sources for comprehending people's relationship to the world of inner and conscious experience. The recent efforts of modern architects to achieve cultural continuity should begin with re-interpretation and configulation of the myths behind describable material culture, especially artistic imagination inspired by deeper understanding of the myth of place. Myth provide artists with a creative inspiration, as they did in the past.

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한국 현대사의 미디어 재현과 신화 및 이데올로기: MBC-TV 다큐멘터리 <이제는 말할 수 있다>의 남북관련 이슈를 중심으로 (Media Representation of Korean Modern Historical Incidents, and its Myth and Ideology: A Semiotic Approach on MBC-TV Documentary )

  • 이규정;백선기
    • 한국언론정보학보
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    • 제50권
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    • pp.50-72
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    • 2010
  • 본 논문은 한국 방송의 민주화 이후, 한국 현대사의 중요한 사안을 재현한 TV다큐멘터리의 의미와 사회적 함의를 밝혀보고자 했다. 이를 위해 MBC 다큐멘터리 <이제는 말할 수 있다>의 남북관련 이슈를 대상으로 기호학적 분석을 실시하였다. 그리고 한국 현대사에서 재현된 이념의 갈등문제가 근본적으로 남북의 극대화된 이데올로기적 분화와 갈등에서 비롯되었다는 점에 주목하여 과거 신문에서 보도한 '간첩단 사건'과 <이제는 말할 수 있다>에서 다룬 것과의 비교분석을 시도하였다. 연구결과 과거 신문에서 보도한 '간첩단 사건'의 서사구조는 권력을 가진 지배계급의 시각에서 국가 안보의식의 강화 및 반공이데올로기의 확대 재생산의 결과를 가져온 반면에, <이제는 말할 수 있다>는 민중적 시각에서 피해자들과 소외된 자들의 경험과 기억을 재생하여 역사를 재현했다는 점을 밝혀냈다. 계열체 분석을 통하여 가해자와 피해자 간의 뚜렷한 이항대립 구조를 보이고 있음도 밝혀냈다. '간첩단 사건'에 대한 과거 신문보도가 '국가위기 신화', '반공 반북 신화', '대학생 속죄양 신화', '정보기관의 독점신화', '사회 안정화 신화', '법치주의 확립 신화' 등을 생성시켜, 일반 국민들이 간첩을 두려워하고, 혐오하는 '레드콤플렉스 신화'에 함몰되게 했음을 확인하였다. 요컨대 과거 신문보도에서 표출된 신화와 이데올로기는 <이제는 말할 수 있다>에서 새롭게 재현됨으로써, '인권존중주의', '평화통일주의', '자유민주주의', '진보주의', '인본주의', '민족자주주의' 등 대안 이데올로기로서 저항적 이데올로기를 생성시켰음을 밝혀냈다.

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아내학대 관련기관 종사자들의 아내학대에 대한 잘못된 믿음(Myth)에 관한 연구 - 경찰, 법조인, 의료인을 중심으로 - (Wife Abuse and Opinions of Police, lawyers, and Doctors : Some Realities about the Myths)

  • 손정영
    • 대한가정학회지
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    • 제40권11호
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    • pp.71-82
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    • 2002
  • The purpose of this study is to identify the myth(erroneous beliefs) of police, lawyers, and doctors about wife abuse. Subjects included 194 police, 81 lawyers, 164 doctors, and 222 public who lived in Taegu and kyngbuk. The major findings of the study are follows; first, subject-groups commonly have the myth about wife abuse. Second, there are no differences by sex, formal education, and marital status. Additionally significant age differences are found in police and lawyers. Third, especially they have the myth about wife abuse-e.g. battered women could avoid being battered by simply leaving their batters, their husbands can stop the abuse by attending a counseling or therapy session and by deceasing the job-stress, and they must not to divorce for their children.

강간 통념 수용도, 성 역할 태도 및 음란물 접촉 간의 관계 (The Relations among Rape Myth, Types of Sex Role, and Exposure to Sexually Obscene Material)

  • 이건호;강혜자
    • 한국심리학회지 : 문화 및 사회문제
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    • 제11권3호
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    • pp.23-40
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    • 2005
  • 본 연구에서는 강간통념 수용도, 성역할 태도 및 음란물 접촉 간의 관계를 알아보고자 하였다. 강간통념 수용도에서 성차와 학년차가 있는지, 성역할 유형에 따라서 강간통념 수용도의 차이가 있는지, 그리고 강간통념 수용도와 음란물 접촉은 상관이 있는지 등의 연구 문제를 설정하였다. 남녀 중, 고, 대학생 723명을 대상으로 하여, 그들의 강간통념 수용도, 성역할 태도 및 음란물 접촉 경향을 질문지를 통해 조사하였다. 성별과 학년별로 강간통념 수용도를 분석한 결과, 전반적으로 남학생이 여학생보다 강간통념을 더 많이 수용하였으며, 학년이 낮을수록 강간통념의 수용도가 높은 것으로 나타났다. 성역할 유형별로는 강간통념 수용도에서 차이가 유의하지 않았으나 남성성 남학생들의 강간통념수용도가 다른 유형에 비해 비교적 더 높은 경향을 보였다. 한편 음란물 접촉의 양은 남자 고등학생 집단에서 가장 높았지만, 강간통념과 음란물 접촉의 상관은 남자 중학생의 경우에만 유의하였다. 이러한 결과를 토대로 학교상황에서는 학년이 높아지면서 성교육 기회의 확대로 점차 잘못된 강간통념이 수정되는 효과가 있다고 추정했으며, 남성성이 강한 남자들과 특히 남자 중학생들을 대상으로 집중적인 성교육의 필요성이 시사되었다. 마지막으로 본 연구의 제한점 및 기타 시사점을 논의하였다.

건축의 문화적 현대화에 있어 신화와 기호의 의미에 관한 연구 -철학가 카시러와 기호학자 퍼스의 사유방식을 중심으로- (A Study on the Meaning of Myth and Sign in the Matter of Cultural Modernization of Architecture - focused on the thinking of Ernst Cassirer and Charles Sanders Peirce -)

  • 변태호
    • 건축역사연구
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    • 제12권4호
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    • pp.49-62
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    • 2003
  • Vesely explains, the main source of our confusion and nihilism comes most probably from the ambiguous relationship between modem architecture, technology and aesthetics. Also, to overcome such crucial problems, many theorists recently emphasize to take part in cultural civilization and to preserve creative genes of great culture that is based on our interpretation of 'ethical and mythical nucleus of mankind,' rather than in technical modernization that constitutes a sort of subtle destruction of mytho-ethical nucleus of a society. They for architecture also strongly stress on a mythopoetic imagination and an ontological construction of building, which could make a form symbolic and mythical rather than mathematical and aesthetic representation. On this point, 'myth' becomes a vital idea for constructing and construing architectural form and space. And it is also one of the essential concepts to understand both the motive power of cultural continuation of place and the meaning of architecture. Nevertheless, its meaning and the citation of word in architectural essay are still obscure. It might be because the original concept of myth not only has been lain in the matter of philosophical contemplation. Thus, the intention of the research is focused on lightening the meaning of myth in architectural term. Especially, it is, first, concentrated on interpreting philosopher Ernst Cassirer's reflections which were written in order to emphasize the importance of 'mythical consciousness' for the world's cultural civilization. And, the second, it will continue to interpret the myth as a sign within the semiotic concept of Charles Sanders Peirce, and further to emphasis the significance of mythic signs for the continuance of artistic and cultural idea including architecture. The contents of the paper is not that of architectural planning and design methodology, rather architectural philosophy and epistemology. Nevertheless, in regard to architecture, the research will, against today's un-discriminated use of symbolic motifs and instrumental representation of form, suggest a concrete architectural and aesthetic theory of myth and sign, especially of the relationship between the idea of semiology and the function of cultural continuity.

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애니메이션의 신화적 분석에 관한 연구 (A Study on the Mythological Analysis of Animation)

  • 김지홍
    • 한국콘텐츠학회:학술대회논문집
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    • 한국콘텐츠학회 2005년도 춘계 종합학술대회 논문집
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    • pp.178-182
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    • 2005
  • 신화의 구조를 분석해 보면 애니메이션과 무관하지 않음을 알 수 있다. 플라톤이 언급하였듯이 신화는 이야기이다. 이야기를 들려주는 애니메이션과 신화의 연구는 관심 있는 분야가 되었지만 대부분 애니메이션의 내러티브 분석을 통한 단편적 관점의 연구가 수행되었다. 그러므로 본 연구에서는 포괄적 관점에서 애니메이션을 관람하는 행위를 신화의 제의와 관련시키고 일정 형식을 통하여 의식 상태에서 무의식의 세계를 경험하게 하는 것이다. 제의의 빈도는 빈번한 경험을 통해 과거로 여행하는 시간을 단축하고 거리감을 좁혀 집단 무의식상태로 손쉽게 접근하게 한다. 마지막으로 신화는 상상력의 산물이자 또 다른 상상력을 가능하게 하므로 신화적 상상력은 이성적 합리성에는 반하지만 예술작품의 창작에 있어 중요한 질료이다. 이러한 세 가지 주제를 통한 연구는 새로운 연구방법을 제시하며 애니메이션과 신화의 관계에 대한 연구를 수행할 수 있도록 했다. 도출된 결과는 종교적 집회나 영화와 공연 관람, 스포츠 관전 등의 다양한 매체에 적용하여 연구의 범위를 확장된다.

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