• Cross-Cultural Studies
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• v.34
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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.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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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.

• Journal of English Language & Literature
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• v.58 no.5
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• pp.975-999
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• 2012

This paper interrogates what a new point Schmitt shows concerning the problem of sovereignty in Hamlet or Hecuba in comparison with his Political Theology. Schmitt reveals his political stand on sovereignty through ‘political representation’ that connects the politics to the aesthetics in Hamlet or Hecuba since Hamlet is above all aesthetic work as play. He stresses the determining effect of political reality over the play as he links the story of Hamlet to the tragic family of James I and the religious conflicts of the Stuart dynasty. This leads to, on the one hand, supporting the myth of absolute sovereignty by elevating Hamlet to the transcendental and the exceptional status of sovereign. However, Schmitt’s intent over the absolute sovereignty is, on the other hand, demolished with the two shadows that he scrutinized through the couple of Hamlet and James I: first, the suspect that Gertrude(Mary Stuart) was involved in the murder of Hamlet(James I)’s father, and second, the century’s conflicts with religious reformation and civil war. The perils of sovereignty are manifested not only in these two, “the taboo of the Queen,” and “the Hamletization of the avenger.” It is most of all evidenced in Hamlet itself that subverts the unconditional sovereignty consistently. Hamlet’s selfreflective remarks likening the king to the beggar and the reality of Denmark succession prove that Hamlet’s political discourse is totally different from the politics that accentuates the divine sovereignty.

• Journal of the Korean Geographical Society
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• v.45 no.3
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• pp.414-429
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• 2010

With regard to Ieodo, South Korea and China argue that Ieodo belongs to their territory respectively, considering its history. However, both parties haven't suggested concrete evidence to support their argument. Even if they suggest corroborative facts, they are distorted or exaggerated like myth. Therefore, it is important by what side primitive title and effective control are exercised in settling the problem of Ieodo. The issue was to suggest coherence logic by finding concrete geographical facts in the East China Seat the time of applying a method of boundary decision followed by the marine act, namely principle of median line and principle of equidistance. China has argued that China should occupy most of continental shelf in the East China Sea on the basis of silt, a deposit of the continent. However, the base of the East China Sea is a part of Eurasian Plate. In addition, a geographical contribution to formation of the continent shelf by the Korean Peninsula is equal to the Chinese Continent. Ieodo is 'Island of mythos' in China, but is 'Island of legend' suggested by concrete facts in South Korea. Therefore, its cultural titile and primitive title are belonged to South Korea, before its historical title.