지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The people of the Goryeo dynasty considered the theory of the dual forces (‘氣’) of the cosmos(陰陽) to be a theory explaining the order of the grand nature. So, the Goryeo people tried to interpret and explain natural phenomena with these two forces. They feared unfortunate incidents(‘凶事’), and also tried to avoid such things(‘拘忌’) at all cost. As a result, the various taboos that seem to have been shared by the people of Goryeo dynasty clearly demonstrate their mentality and philosophy.
The most significant characteristic of the taboos shared by a collective of people at the time was that the taboos were undoubtedly based upon the Dual force theory, yet at the same time featured various forms which mirrored the complicated nature of the people’s beliefs in the order of Grand nature. The ruling class of the dynasty effectively used these taboos to their favor. These taboos were based upon all kinds of beliefs including the theory of configuration of the ground, or Buddhist or Confucian ways of viewing the nature, so the government used these taboos in its efforts to control the general population, and tried to consolidate the stability of a medieval society.
This theory of the dual forces in the universe also prompted the creation of various taboos on personal, private and trivial levels which originated from people’s experiences in their dealings with other people and their dealings with the nature itself. As a result, taboos involving construction, location selection(擇地) and selection of dates(擇日) were established, and came to wildly dictate the people’s lives and the ordinary choices they usually made everyday. And in the realm of religious activities, especially in terms of Buddhist practices, the people believed that not only priests but also ordinary people could reach the level of sacredness if they adhered to certain principles, avoided taboos and maintained purity(淸淨). So throughout the Goryeo society, it was not an unusual thing for the people (even when they were not Buddhist priests) to maintain his or her faith to Buddha and remain sincere to the taboo involving the issue of purity. It was almost a general trend at the time.
The fear of diseases, which served literally as a borderline between life and death, was also deeply related to the topic of taboos. Although there were differences in the people’s attitudes depending upon the subject’s exposure to advanced culture and advanced school of thoughts, the Goryeo dynasty people’s view of disease and sickness is believed to have been based upon the theory of dual forces in the Cosmos. When they were not able to determine the cause of a sickness or a disease, they simply resorted to applying their view of nature, which was based upon Shaman, Buddhist or Confucianism, to the situation. When there was a breakout of an epidemic, they used to cast blames for the catastrophe upon some malevolent ghosts, or viewed such situation as a sign of punishment from the gods in heaven. Naturally, the people in this period responded to this kind of situations by not only conducting incantations such as Yeomseung(厭勝) or Giyang(祈禳) practices, but also pledging for the Buddha’s mercy or resorting to the Pibyeong(避病) practice.
The most significant characteristic of the taboos shared by a collective of people at the time was that the taboos were undoubtedly based upon the Dual force theory, yet at the same time featured various forms which mirrored the complicated nature of the people’s beliefs in the order of Grand nature. The ruling class of the dynasty effectively used these taboos to their favor. These taboos were based upon all kinds of beliefs including the theory of configuration of the ground, or Buddhist or Confucian ways of viewing the nature, so the government used these taboos in its efforts to control the general population, and tried to consolidate the stability of a medieval society.
This theory of the dual forces in the universe also prompted the creation of various taboos on personal, private and trivial levels which originated from people’s experiences in their dealings with other people and their dealings with the nature itself. As a result, taboos involving construction, location selection(擇地) and selection of dates(擇日) were established, and came to wildly dictate the people’s lives and the ordinary choices they usually made everyday. And in the realm of religious activities, especially in terms of Buddhist practices, the people believed that not only priests but also ordinary people could reach the level of sacredness if they adhered to certain principles, avoided taboos and maintained purity(淸淨). So throughout the Goryeo society, it was not an unusual thing for the people (even when they were not Buddhist priests) to maintain his or her faith to Buddha and remain sincere to the taboo involving the issue of purity. It was almost a general trend at the time.
The fear of diseases, which served literally as a borderline between life and death, was also deeply related to the topic of taboos. Although there were differences in the people’s attitudes depending upon the subject’s exposure to advanced culture and advanced school of thoughts, the Goryeo dynasty people’s view of disease and sickness is believed to have been based upon the theory of dual forces in the Cosmos. When they were not able to determine the cause of a sickness or a disease, they simply resorted to applying their view of nature, which was based upon Shaman, Buddhist or Confucianism, to the situation. When there was a breakout of an epidemic, they used to cast blames for the catastrophe upon some malevolent ghosts, or viewed such situation as a sign of punishment from the gods in heaven. Naturally, the people in this period responded to this kind of situations by not only conducting incantations such as Yeomseung(厭勝) or Giyang(祈禳) practices, but also pledging for the Buddha’s mercy or resorting to the Pibyeong(避病) practice.
목차
머리말
1. 행복한 삶의 추구와 금기 유형
2. 질병에 대한 이해와 치료
맺음말
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
중국어의 禁忌語와 대체유형
중국학
2015 .01
-
금기 형성의 특성과 위반에 대한 사회적 대응의 의미
인간연구
2012 .07
-
금기식(禁忌食)이 식생활(食生活) 양식(樣式)에 미치는 영향(影響) 및 의의연구(意義硏究)
한국식생활문화학회지
1988 .01
-
욕망과 금기 그리고 이상의 상호관계에 대한 정신분석학적 고찰
신학연구
2015 .06
-
중한 금기어와 완곡 표현 대조 연구 : 죽음과 질병 관련 어휘를 중심으로
동아인문학
2017 .12
-
한국고전연구31집/한국고전연구학회/2015/309∼341쪽. 전통 서사체에 나타난 금기 ‘위반’의 의미 편차 연구
韓國古典硏究
2015 .01
-
越南寧平省陳朝碑刻避諱字研究
중국학
2016 .01
-
생태적 관점에 본 몽골 유목민의 금기와 의미
비교민속학
2010 .04
-
놀이 공간에서의 문학적 금기 위반과 그 의미
어문연구
2006 .01
-
언어의 금기와 언어 변이에 관하여 -중국어와 한국어를 중심으로-
중국학논총
2015 .01
-
설화의 금기 화소에 담긴 세계인식의 층위 : 장자못 전설을 중심으로
비교민속학
2007 .02
-
타부와 의례 : `이항대립적 사고체계`의 구성과 해체, 그리고 정치적 재구성
종교연구
2011 .03
-
중한 직업 관련 금기어와 완곡 표현 연구
동아인문학
2018 .09
-
한·중 전통사회의 임신금기(姙娠禁忌) 고찰
우리문학연구
2016 .10
-
불가리아어 금기어휘에 대한 연구
러시아어문학연구논집
2017 .01
-
이상 시를 바라보는 한 시각-금기의 인식과 위반의 충동
어문학
2002 .09
-
신주(神州)·서양의 금기언어
동서비교문학저널
2004 .12
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-911-015474505