도청신도시 예천 1,043 : 동아시아...

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  동아시아 인신혼형 홍수신화의 구조적 탐색(東아시아 人神混形 洪水神話의 構造的 探索 =A Study on the East Asian flood Myth of Hierogamy Type : 머서族 洪水神話를 中心으로 =focusing on MOSUO People's myths) [學術저널] : 지보면 지보리 출신인 조현설(趙顯卨, 1962- , 서울大 國文科 敎授)의 논문으로, 한국구비문학회(URL http://www.koralit.net)에서 2001년에 발행한 <口碑文學硏究> Vol.12 396-425쪽(30쪽 分量)에 수록되어 있다. 등재정보 KCI 등재이다. [초록] : After the Deluge, how can the mankind(or a goup) be started again? The way is the union of a man and a woman, but the union type in creation myth is divided broadly into two types, the near-kin marriage (a brother and a sister, a father and a daughter, a mother and a son) and the hierogamy(the marriage of a man and goddess). By the way, by comparing the flood myth of the near-kin marriage with that of the hierogamy among the East Asian creation myths, the fact that after the Deluge both of them have the denominator called the origin of the new mankind can not be denied. But the fact that the hierogamy has the peculiarity can not be denied, either. The peculiarity is that the only man who is alive on the earth by her. What does it mean?/ Analyzing the structure of the flood myth of hierogamy, we can find there the opposing couples, 'death/life' and 'hunting․herd/agriculture' and we can set up the mediation connecting these opposing couples. Through this structural relation of the opposing couples and the mediation, we can get to the following conclusion. The reason that the only surviving man on the earth after the flood had to suffer the testing marriage is to begin agriculture, to be exact fire agirture, as the new production method of the society having this kind of myth and that the genealogy of mankind arranged in the same series with the metaphorical relation is to get the new life at the same time. Without the trial and verified ability, the only man on the earth can not marry goddess and without the goddess having the image of richness, there's no grain seed. And with no grain seed, no the life of mankind or clan started newly. This is the logic of the myth included in the syntagmatic structure of the flood myth of hierogamy type./ By the way, why do these opposing couples coexistin one text? The reason why the flood myth of hierogamy juxtaposes the advent of new mankind and the start of fire agriculture bringing the grain seed in same text is that the structure of this myth has a homology with the product methods or the life methods like the family structure of the society teling this myth. The flook myth of hierogamy of the minority race in the East Asia including MOSUO people is the myth which images the life methods of the time the hunting․herd production moves into agriculture and the matriarchy moves into patriarchy at the same time. [목차] : 1. 대홍수와 두 갈래의 재계보화/ 2. 인신혼형 홍수신화의 구조들/ 3. 구조와 사회적 지층의 관계(keris 2008)

  동아시아 인신혼형 홍수신화의 구조적 탐색(東아시아 人神混形 洪水神話의 構造的 探索 =A Study on the East Asian flood Myth of Hierogamy Type) [學術저널] : 지보면 지보리 출신인 조현설(趙顯卨, 1962- , 서울大 國文科 敎授)의 논문으로, 한국구비문학회에서 2001년에 발행하였다. [목차] : 1. 대홍수와 두 갈래의 재계보화/ 2. 인신혼형 홍수신화의 구조들/ 3. 구조와 사회적 지층의 관계 / [본문 요약] : After the Deluge, how can the mankind(or a goup) be started again? The way is the union of a man and a woman, but the union type in creation myth is divided broadly into two types, the near-kin marriage (a brother and a sister, a father and a daughter, a mother and a son) and the hierogamy(the marriage of a man and goddess). By the way, by comparing the flood myth of the near-kin marriage with that of the hierogamy among the East Asian creation myths, the fact that after the Deluge both of them have the denominator called the origin of the new mankind can not be denied. But the fact that the hierogamy has the peculiarity can not be denied, either. The peculiarity is that the only man who is alive on the earth by her. What does it mean?Analyzing the structure of the flood myth of hierogamy, we can find there the opposing couples, 'death/life' and 'hunting․herd/agriculture' and we can set up the mediation connecting these opposing couples. Through this structural relation of the opposing couples and the mediation, we can get to the following conclusion. The reason that the only surviving man on the earth after the flood had to suffer the testing marriage is to begin agriculture, to be exact fire agirture, as the new production method of the society having this kind of myth and that the genealogy of mankind arranged in the same series with the metaphorical relation is to get the new life at the same time. Without the trial and verified ability, the only man on the earth can not marry goddess and without the goddess having the image of richness, there's no grain seed. And with no grain seed, no the life of mankind or clan started newly. This is the logic of the myth included in the syntagmatic structure of the flood myth of hierogamy type./ By the way, why do these opposing couples coexistin one text? The reason why the flood myth of hierogamy juxtaposes the advent of new mankind and the start of fire agriculture bringing the grain seed in same text is that the structure of this myth has a homology with the product methods or the life methods like the family structure of the society teling this myth. The flook myth of hierogamy of the minority race in the East Asia including MOSUO people is the myth which images the life methods of the time the hunting․herd production moves into agriculture and the matriarchy moves into patriarchy at the same time.(daum 2008)

  동아시아 제민족의 신화(東아시아 諸民族의 神話 : 1999 韓國口碑文學會 冬季學術大會 發表資料集) [冊] : 지보면 지보리 출신인 조현설(趙顯卨, 1962- , 서울大 國文科 敎授) 등(서대석, 김화경, 정재서, 송기중, 최귀묵, 최원오, 박종성)의 자료집으로, 134쪽, 표(表), 29cm, 서울 한국구비문학회에서 2000년에 발행하였다. 아시아 영웅신화의 비교연구(서대석)/ 일본의 신화와 구조(김화경)/ 중국신화의 개념 및 범주(정재서)/ 동부아시아 제민족의 분포와 언어학적 분류(송기중)/ 월남 므엉족의 창세서사시(최귀묵)/ 동아시아 영웅서사시 비교연구(최원오)/ 한국․만주․몽골의 창세신화(박종성)/ 동아시아 남매혼 신화와 근친상간 금지의 윤리학(조현설). 소장된 대학 도서관은 성균관대(중앙)이다.(keris 2008)

  동아시아 창세신화 연구(東아시아 創世神話 硏究 1 : 男妹婚 神話와 近親相姦 禁止의 倫理學) [學術저널] : 지보면 출신인 조현설(趙顯卨, 1962-, 高麗大 敎授)의 논문으로, 민족구비문학회에서 2000년에 출판한 <구비문학연구(口碑文學硏究)> 11권 201-221쪽(21쪽 分量)에 수록되어 있다. 목차는, 1) 대홍수, 그리고 오누이의 번민, 2) 천의(天意), 윤리학적 우회로, 3) 오누이와 부부의 거리, 도덕적 금지와 오이디푸스, 4) 달래고개, 혹은 도덕적 인간의 비극, 5) 맺음-이행과 반이행의 역동이다.(keris 2003)

  동아시아 창세신화 연구(東아시아 創世神話 硏究(1) =The Myth of a Brother and Sister' Marriage in East Asia and the Ethics of the Incest Prohibition : 男妹魂 神話와 近親相姦禁止의 倫理學) [學術저널] : 지보면 지보리 출신인 조현설(趙顯卨, 1962- , 서울大 國文科 敎授)의 논문으로, 한국구비문학회(URL http://www.koralit.net)에서 2000년에 발행한 <口碑文學硏究> Vol.11 201-221쪽(21쪽 分量)에 수록되어 있다. 등재정보 KCI 등재이다. [초록] : The East-Asian brother and sister's marrigae myth is just the question about the prohibition. However the most noteworthy thing in a brother and sister's marriage myth is not the prohibition itself, but the prohibition and the violation of legislation. The prohibition and the lawful violation of prohibition are just subjects of a brother and sister's marriage myth is not acting by an absolute legislation. When they violated 'Don't eat' or 'Don't look back', they would be punished by God but the consanguineous marriage of siblings was a permitted violation as the point of getting God' per mission through the test. And the result of the violation was not the punishment but the blessing being the founder of mankind./ As we know through the flood bursted from the result of sin in the flood myth, the morals named the prohibition is the God's judgement and the organization of judgement./ As being the God's judgement and decided by one transcendental value measure, it can not but be the system of 'good or evil'. But there is the desire of getting over this judgement system, it is shown by the brother and sister's marriage myth. By this desire, the ethics overturning the system of 'good or evil' is composed./ The mythical discourse has as its theme the passage from the indiffenence to incest to its prohibition. The brother and sister's marriage myth, in cluding simultaneously the narratives without the complex of prohibition and the narratives with thw prohibition as the strong system of judgement is the mythical discourse hanging around the doorsill of just this passage. [목차] : 1. 대홍수, 그리고 오누이의 번민/ 2. 천의(天意), 윤리학적 우회로/ 3. 오누이와 부부의 거리, 도덕적 금지와 오이디푸스/ 4. 달래고개, 혹은 도덕적 인간의 비극/ 5. 맺음-이행과 반이행의 역동(keris 2008)

  동아시아 창세신화 연구(東아시아 創世神話 硏究(1) =The Myth of a Brother and Sister' Marriage in East Asia and the Ethics of the Incest Prohibition) [學術저널] : 지보면 지보리 출신인 조현설(趙顯卨, 1962- , 서울大 國文科 敎授)의 논문으로, 한국구비문학회에서 2000년에 발행하였다. [목차] : 1. 대홍수, 그리고 오누이의 번민/ 2. 천의(天意), 윤리학적 우회로/ 3. 오누이와 부부의 거리, 도덕적 금지와 오이디푸스/ 4. 달래고개, 혹은 도덕적 인간의 비극/ 5. 맺음-이행과 반이행의 역동/ [본문 요약] : The East-Asian brother and sister's marrigae myth is just the question about the prohibition. However the most noteworthy thing in a brother and sister's marriage myth is not the prohibition itself, but the prohibition and the violation of legislation. The prohibition and the lawful violation of prohibition are just subjects of a brother and sister's marriage myth is not acting by an absolute legislation. When they violated 'Don't eat' or 'Don't look back', they would be punished by God but the consanguineous marriage of siblings was a permitted violation as the point of getting God' per mission through the test. And the result of the violation was not the punishment but the blessing being the founder of mankind.As we know through the flood bursted from the result of sin in the flood myth, the morals named the prohibition is the God's judgement and the organization of judgement./ As being the God's judgement and decided by one transcendental value measure, it can not but be the system of 'good or evil'. But there is the desire of getting over this judgement system, it is shown by the brother and sister's marriage myth. By this desire, the ethics overturning the system of 'good or evil' is composed./ The mythical discourse has as its theme the passage from the indiffenence to incest to its prohibition. The brother and sister's marriage myth, in cluding simultaneously the narratives without the complex of prohibition and the narratives with thw prohibition as the strong system of judgement is the mythical discourse hanging around the doorsill of just this passage.(daum 2008)

  동아시아 창세 신화의 세계 인식과 철학적 우주론의 관계(東아시아 創世 神話의 世界 認識과 哲學的 宇宙論의 關係) [學術저널] : 지보면 출신인 조현설(趙顯卨, 1962-, 高麗大 敎授)의 논문으로, 민족구비문학회에서 2001년에 출판한 <구비문학연구(口碑文學硏究)> 13권 99-135쪽(37쪽 分量)에 수록되어 있다. 목차는, 1) 문제 제기, 2) 동아시아 창세 신화의 유형 검토를 통한 문제로의 접근, 3) 창세 신화의 세계 인식과 도가적 우주론의 관련성, 4) 도의 신화적 의미와 신화의 신화적 포획, 5) 맺음-로고스를 넘어서 이다.(keris 2003)

  동아시아 창세 신화의 세계 인식과 철학적 우주론의 관계(東Asia 創世神話의 世界認識과 哲學的宇宙論의 關係) [記事] : 지보면 출신인 조현설(趙顯卨, 1962-, 高麗大 敎授, 北京大 交換敎授)의 기사로, 서울 박이정에서 2002년에 출판한 <구비문학과 인접 학문>(376쪽, 23cm) 중에 수록되어 있다. 소장된 대학 도서관은 건국대(상허), 경기대(서울, 수원), 경북대, 경상대, 고려대, 광주대, 단국대(중앙), 덕성여대, 동의대, 명지대(서울, 용인), 부경대, 상명대(천안), 성균관대(중앙), 세종대, 신라대, 연세대(서울, 원주), 울산대, 원광대, 중앙대(제1캠퍼스), 청주대, 충북대, 한양대(안산), 홍익대이다.(keris 2003)

  동아시아 창세신화의 세계인식과 철학적 우주론의 관계(東아시아 創世神話의 世界認識과 哲學的 宇宙論의 關係 =A Study o East Asian Mythology and Philosophy) [學術저널] : 지보면 지보리 출신인 조현설(趙顯卨, 1962- , 서울大 國文科 敎授)의 논문으로, 한국구비문학회에서 2001년에 발행하였다. [목차] : 1. 문제제기/ 2. 동아시아 창세신화의 유형 검토를 통한 문제로의 접근/ 3. 창세신화의 세계인식과 도가적 우주론의 관련성/ 4. 도의 신화적 의미와 신화의 신화적 포획/ 5. 맺음-로고스를 넘어서/ [본문 요약] : The question about the beginning of the world is the universal question of the creation myth and it is also the question of Cosmology under the category of philosophy. Then what embryological relation do East Asian Mythology and Philosophy have?In the creation myth there was nothing and chaos before the Creator. The mythological thought could not find the difference between nothing and chaos, and thought they felt something intuitively in them, they did not have the generalized idea but only imaged as god. That is the Creator appearde from nothing and chaos. By the way, what the goddess among the Creator, especially the Great Mother, appeared as a generalized idea not as an image is Tao in Lao Zi philosophy./ Tao is not what was abstracted based on any unique natural thing, but what described the image of the Creator that had the world exist, acting with personality as the conceptional principle. Confucian as well as Taoism also succeed to the world cognizance of the creation myth partly. But what Confucian, contrary to Taoism, based on in the course of development of the cognizance accepted the creation myth by the god of heaven among the type of one god creation or the type of two god creation./

  Tao is the world principle producing all things and the principle existing inside not outside in all things. And it's the continuous change. This is not different from the figure of creation goddess. That point is different from the Logos of the western philosophy. Because the Logos, which is before creation of earth and the god itself, is the principle existing outside of all things. The Cosmology of Confucian is not same but is similar to the logos of the western philosophy. Because the original world cognizance frame was succeeded to it, Confucian prescribes the world order as Heaven's order. This Heaven is the principle of Confucian. This cognizance is that revert the heaven to the father-male and the land to the mother-female, grade both up and down and discourse this grade as the immutable order. This is the androcentric and anthropocentric cognizance. This cognizance gives birth to dualism. But Lao Zi doesn't emphasize the man as the center of the heaven and earth. It shows the indiscriminate world cognizance that all things was thrown before movement of the universe./ Taoism provides the clue for reflection about the Logocentrism. In Logocentrism what is irrational is excluded. Taoism and the mythological thought about the modern crisis from this exclusion is throwing the imagination of introspection.(daum 2008)