간행물

일본연구 update

Journal of Japanese Studies (JAST)

  • : 한국외국어대학교 일본연구소
  • : 어문학분야  >  일어일문학
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  • : 1225-6277
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수록정보
수록범위 : 1권0호(1985)~82권0호(2019) |수록논문 수 : 1,324
일본연구
82권0호(2019년 12월) 수록논문
최근 권호 논문
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1日本における階級·階層帰属意識研究の展開

저자 : コン アラン ( Kwon Aram )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 7-32 (26 pages)

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1950년대 이후, 주관적 계급ㆍ계층의식 연구는 특히 일본에서 활발하게 진행되어왔다. 일본에서의 주관적 계급ㆍ계층의식 연구는 계급ㆍ계층구조와 그에 상응하는 의식의 변화를 반영해 왔기 때문에 주관적 계급ㆍ계층의식의 연구사를 살펴보는 것은 전후 일본 사회를 이해하는 데 하나의 유용한 틀을 제공해준다. 본 연구에서는 1950년대 이후에서부터 현재까지의 약 70년사의 계급ㆍ계층의식연구를 살펴봄으로써 전후 일본 사회를 새로운 시각으로 바라보고자 하였다. 지금까지의 주관적 계급ㆍ계층의식의 연구로부터 밝혀진 중요한 연구결과는, 크게 네 가지로 요약될 수 있다. 첫 번째로는 1950년대에서 1960년대 이루어졌던 주관적 계급의식 연구로부터, 자신의 계급ㆍ계층 지위와 관계없이 높은 비율의 노동자 의식을 가진다는 점이 밝혀졌다는 점이다. 두 번째로는 '중' 의식의 분포가 1950년대부터 1970년대까지의 '상승기'와, 1980년대 이후의 '안정기'의, 두 국면을 가진다는 점이며, 또한, 높은 비율의 '중' 의식은 객관적 계층 지위와 크게 관련이 없다는 점이 밝혀진 점이다. 세 번째로는 1980년대부터 현재에 이르기까지 주관적 계층의식을 규정하는 요인이 점점 다원화되어왔으며, 객관적 계층 지위와 주관적 계층의식의 관계 또한 1980년대 이후로 점점 더 강해져 왔다는 점이다. 네 번째로는, 사람들의 객관적 계층 지위뿐만 아니라 세대 간/세대 내 계층이동이나 준거집단, 주거공간 등의 요인이 주관적 계층의식에 유의한 영향을 미친다는 점이 밝혀진 것이다. 주관적 계급ㆍ계층의식의 연구사로부터, 사람들의 계급ㆍ계층의식은 계급ㆍ계층요인과 사회적 배경에 규정되면서 형성되어왔으며, 그 메커니즘 또한 시대에 따라 변화해 왔다는 점이 강조되었다. 특히 2000년대 이후의 주관적 계층의식은 여러 요인의 영향을 받기에, 다원적이고 중층적인 접근이 필요함이 시사되었다.


Since the 1950s, Japan has seen a rise in empirical research on class and status identification. Since the 1950s most investigations into class and status identification have focused on the effects of objective status and socioeconomic factors. A historical analysis of the research on class and status identification in Japan can lead to a better understanding of Japanese society. In this review, I offer an analysis of the research on class and status identification that took place in post-war Japan. I break down the results of the studies into four major findings: 1) The percentage of people that identify as “working class” has always been high in Japan, regardless of objective status; 2) in the 1970s, there was a weak relationship between “middle class” identification and objective status; 3) the causes of status identification have changed over time, and the effect of objective status has strengthened since the 1980s; and 4) certain factors affect subjective identification, such as objective status, class mobility, reference groups, and demographics . Based on this analysis, it is evident that the mechanisms involved in class and status identification are determined and changed by socioeconomic factors. Moreover, the factors that influence status identification, especially in contemporary Japan, are complex. Finally, I note certain limitations on attempts to research class and status identification and offer ways to strengthen future research.

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2진씨(秦氏)의 조상전승에 관한 연구

저자 : 서보경 ( Seo Bokyung )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 33-62 (30 pages)

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秦造の始祖傳承が『日本書紀』に記されてないのは、 世紀後半に初めて中央に現れて秦造になった秦河勝とその後裔の淵源によるものだ。秦氏は奈良時代を通じて弓月君傳承をもっていた集團との関係を結んでから弓月の日本音に似っいる融通を始祖として立てられた。『新撰姓氏錄』には功滿王―融通王から秦造、功智王―弓月王から秦造へのつながる「同祖」系譜が確認されるが、後者の方が少數を占める。これは弓月傳承集團が 融通傳承集團に含まれる形で結合が行われていることを示している。そして、『新撰姓氏錄』の成立する際にもっと高い位階をもって、「同祖」關係の主な位置に存在した太秦公宿禰、秦忌寸、秦宿禰は「本系帳」の提出を主導だし、「同祖」關係の判明にも關與したのである。


Hata-shi, in ancient Japan, is classified as a clan whose progenitor is Kuṅtar-kun, an immigrant from Silla and Gaya. According to 『NihonShoki』, published in earth eighth century, however, Kuṅtar-kun moved from Baekje to Japan, with no relation with Hata-shi. By contrast, in 『ShinsenShojiroku』, published in the ninth century, Kuṅtar-kun is the ancestor of Hata-shi. Therefore it is necessary to compare and review ancestral lineage history across the times and analyze how and why there have been such changes. The difference between the two different records on the progenitors originated from the fact that the clan derived from Kuṅtar-kun combined with the clan derived from Hata-shi during the Nara period. The combination is also confirmed by the fact that, in Hata-shi's ancestral genealogy recorded in 『ShinsenShojiroku』, both the entries are identified as a descendant of Kuṅtar-kun and as a descendant of Yuzu-o. Besides, at the time when 『ShinsenShojiroku』 was published, Hata-shi was converted to a Chinese genealogical clan derived from Kobu-o, who was Qin Shi Huang's son, as their progenitor. This is one of the genealogical fabrication cases occurring around the end of Nara period and beginning of Heian period, when it was in fashion to connect to Chinese imperial line by fabricating ancestral genealogy.

KCI등재

3메이지 전기 도덕교육과 교육칙어에 관한 고찰

저자 : 이권희 ( Lee Kwon-hee )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 63-86 (24 pages)

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本稿は、国家と民族を強く意識し、引いては東アジア諸国を認識する近代日本人の特殊な思惟体系の形成過程を道徳(終身)教育を通じて究明するものである。即ち、教育勅語の渙発以前の小学校の道徳教育の特徴や、これを通じて何を追究しようとしたのかを通史的に概観し、近代日本の道徳教育という立場で教育勅語の教育思想史的意義を考察をするものである。これは明治時代の日本人の国家と民族に対する倫理観や歴史認識と言った特定的思惟体系がいかなる機材によって作られ、また沿習し公的記憶と国家観を形成したのかという、近代日本人の国家と民族、世界を認識する人為的思惟体系形成の根源に関する問題でもある。
明治維新以降教育の百年大計として設計された日本の近代教育、なかんずく學制敎育令,諸學校令などを含めた学校に関する制度といった広義のそれーの施行と受容、そしてこれによって実現しようとした近代教育の教学理念に関する考察は、当時は勿論のこと、次第に右傾化して行く現代日本社会を分析する効率的主題なのである。本稿が近代日本社会の國體思想、そして現代日本社会の右傾化問題の本質を理解し、または分析する小さな手ががりになれるこをを期待する。


This paper aims to find out the process of forming a special system of thinking among the modern Japanese who are strongly aware of the country and people, and even recognize the neighboring countries of East Asia, through moral education. In other words, I would like to examine the characteristics of the moral education of elementary schools before the promulgation of 'The Imperial Rescript on Education' and what it was intended to pursue through it, and consider the historical significance of 'the Imperial Rescript on Education' from the standpoint of moral education of modern Japan. This is none other than the origin of the artificial system of recognizing the country, people, and the world of the modern Japanese, in which particular systems of thought, ethics and historical awareness of the nation and people, were created and followed through and formed public memories and national views. We hope that this will provide a small clue to understanding and analyzing 'the national polity' of modern Japanese society and the essence of the problem of politically more and more rightist in modern Japanese society.

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4한·일문화의 매개자 - 물건과 일상의 발견 아사카와 다쿠미의 민예 민예(民藝) 철학 -

저자 : 이병진 ( Lee Byung-jin )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 87-108 (22 pages)

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20世紀初頭に入ってから、日本の輸出産業としての日本の工芸品の輸出戦略の変更が要求される時代に直面する。この時、登場するのが柳宗悦から始まった朝鮮陶磁の関心と再評価を通じて西欧の近代工芸を見直して、東アジアの伝統的工芸文化の土台で新たな可能性を発見しようとしていた動きだった。これらの柳の工芸哲学を実践に移し学術データベースで構築した人が浅川巧である。筆者は、本論文で柳宗悦の朝鮮民芸運動と白樺派の芸術至上主義的な実践運動という磁場の下にあった1920年代の在朝日本人の中で植民地朝鮮の文化と芸術を高く評価し、その優秀性を日本に知らせようとしていた浅川巧の生活を見てみようとする。特に浅川巧が朝鮮の日常を発見し、そこに参加することで発見された民芸という知の動きと植民地主義との関係をどのように認識して、その問題を克服したのかについても検討したい。 
巧の朝鮮工芸の視線は、生活者としての朝鮮人たちとの交流を通じて獲得したものであり、それは旅行者的な視線の朝鮮認識とは異なるものであった。巧の朝鮮での生活は終始一貫真剣な態度を維持し、品位を失わなかった。そして自然の声に耳を傾け真姿な態度で林業や工芸の仕事をし、自然と宗教性が合一することを求める姿勢を崩さなかった。巧は苗圃試験などで韓半島の多くの地域の山を調査し、朝鮮の自然と人を接し、それらと一緒に生活様式を共有し、学ぶことで得られる生の充足感と幸せを何よりも重視した。官庁の仕事よりも陶器の話が芸術や宗教の話を通じて、有益で人間らしくあることができ、宗教的にも恵まれた時間と思っていた。それは無理に朝鮮(人)を同化させるために、自らの不必要なルールに縛られびくともない萎縮した態度ではなく、自然の摂理に従いそこから相手の立場を考えた上で問題を解決しようとした巧の態度とも関連している。さらに巧の民芸哲学は、朝鮮民族美術館(1924)の設立過程での収集という行為に伴う朝鮮の生活文化様式の発見と、その様式の美を維持しさらに継承するための努力、そして民芸品を製作した人と自然、風土、歴史への強い関心と愛情であったのだ。


Since the beginning of the 20th century, we are facing an era when it is necessary to change the export strategy of Japanese crafts as a Japanese export industry. At this time, it was a movement that was trying to discover new possibilities at the foundation of East Asian traditional craft culture by reviewing the modern craft museum in Western Europe through the interest and re-evaluation of Korean ceramics that began with Muneyoshi Yanagi It was. Takumi Asakawa is the person who built these academic philosophy by putting these willow philosophy into practice. The author highly valued the excellence of the culture and art of the recolonial Korean colonies in the 1920s, which was under the magnetic field of Muneyoshi Yanagi's Korean folk art movement and the Shirakaba artistic supremacy in this paper. I will try to see the life of Takumi Asakawa who was trying to inform Japan. In particular, Takumi Asakawa discovered the daily routine of Korea and overcame such problems by recognizing the relationship between the movement of folk art (knowledge) and colonialism discovered by participating in it. I would like to examine whether.
The skill of Korean crafts was acquired through interaction with Koreans as consumers, and it was far from being recognized as a gaze for tourists. He listened to the voice of nature, experienced authenticity, and united nature and religion. Takumi surveys many areas of the Korean peninsula through nursery field tests, etc., touches nature with people in Korea, shares a way of life with them, and learns, and places importance on life satisfaction and happiness that can be learned. He understands and participates in the Korean lifestyle and culture that accompanies the act of collecting, and maintains its beauty and inherits it. The effort was at the same time a strong interest and love for the people who made such Mingei, nature, climate and history.

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5일본군위안부문제에 관한 정치적 언설의 영향

저자 : 이상훈 ( Lee Sang Hoon )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 109-133 (25 pages)

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韓日会談の文書公開と韓国の憲法裁判所の判決によって触発された日本軍慰安婦問題は、李明博大統領の問題提起と朴槿惠政権の強硬路線、急旋回、政治的妥協による「合意」、文在寅政権の「再交渉」論難、「和解・癒し財団」の解散発表に繋がった。「合意」はできたが、両国に肯定的・否定的評価が共存する過程の中で、「最終的かつ不可逆的解決」とは懸け離れた未完の課題として残されたのである。
未完の課題として残されている日本軍慰安婦問題に関しては、様々なアプローチが存在するが、ここでは日本の政治指導者の言説を中心に分析したい。その理由は、日本軍慰安婦問題が未完の課題として残されているのは、日本の政治家による言説が与えた影響が大きいと考えているからである。
日本軍慰安婦に関する政治的言説を検討した結果、その「解決」が困難だということを改めて感じざるを得なかった。政治空間においての「河野談話」への批判、日本軍慰安婦問題を歪曲する「狭義の強制はなかった」という言説の定着、国家権力に屈服し「公的資料はない」という言説の定着に大きな役割を果たしているマスメディアなどを考慮すると、日本軍慰安婦問題の「解決」は非常に難しいと考えざるを得ない。また、90年代以降、現在においても尚、日本軍慰安婦問題が「解決」できていないのは、植民地支配や戦争を引き起こした「過去」の国家権力だけではなく、「現在」の国家権力にも問題があるからだということが少しは明確になったと思う。


The dispute surrounding the wartime sex slavery has long been a painful issue for South Korea and Japan, shaping the relations between the two neighboring countries over time. Under a 2015 agreement negotiated by the administration of Park Geun-hye, the former ousted president of South Korea, Japan provided a financial support to establish the Reconciliation and Healing Foundation as an implementation of the agreement. President Moon Jae-in, who replaced Ms. Park after her impeachment, dismantled the foundation, raising the possibility of renegotiation. As the controversy over the past agreement still remains in both countries, a “final and irreversible settlement” of the dispute is left as a challenge that is hard to overcome. While there are various social and political elements behind the conflict between the two governments, this study is going to dig deeper on the discourses from the Japanese politicians and their impact on the escalation of the dispute.
Denying the forced sexual slavery and distorting the historical facts, the comments made by the Japanese politicians are worsening the skepticism towards the final settlement of the conflict between the two countries. Japanese media are also proactively representing their political views, arguing that “there is no official, historical materials for the forced slavery.” This necessitates a deep dive into the roles of the current political authorities in settling the historical dispute and reestablishing relations.

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6中国文学作品の中の「慰安婦」像及び現実への批判

저자 : 顧令儀 ( Lingyi Gu )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 137-158 (22 pages)

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「위안부」문제를 검토할 때, 한 가지 피할 수 없는 과제가 있다. 그것은 가해자와 피해자 양쪽이 사실대로 기록하여 남긴 것이 극히 드물다는 것이다. 게다가, 당사자의 기억이나 증언도「사료」로서 부를 수 있는가에 대한 여부도 검토해야만 한다.
이를 위해, 본론에서는 문자적 측면에서 「위안부」문제라는 역사문제를 다루는 것에 도전하려고 한다.
본론은「위안부」를 주제로 한 중국 문한작품『霧』에서부터, 중국인 「위안부」를 조우하여 검증해가면서, 그녀들이 받은 성폭력 및 성폭력이 불러일으킨 폭력의 연쇄를 명확히 하여, 「위안부」문제에 숨어있는 다양한 가해요소를 제시하였다. 본론은 葉廣芩가 2003년에 발표한 소설 『霧』를 연구대상으로 한다. 주인공 張高氏는 일본군의 성폭력을 당한 이후, 자국민에게서 받은 차별, 성희롱, 이용, 더욱 현대일본국민에게서 받은 오해나 냉담한 태도 등 새로운 상처를 받고 있다. 「張高氏」의 경력과 실제 중국인 「위안부」를 만나 비교하보면, 그녀는 중국인「위안부」들의 상징적인 존재가 되었다고 말할 수 있다.
『霧』는 중국인「위안부」경력을 환원했음과 동시에, 사람들에게 한 가지 반성할 기회를 제공했다. 「위안부」에게는 일본군의 성폭력은 쌓여 있는 폭력의 원점이며, 이 원점이 있기에 그녀들은 새로운 폭력을 끊임없이 받아온 것이다. 일본군의 폭력은「위안부」문제의 요인으로서, 당연히 연구되어야 하지만, 그와 동시에, 새로운 측면에서 왜 이런 비극이 일어났는가를 전면적으로 검토하는 것도 중요하다고 생각한다.


In discussing the issue of “comfort women”, the lack of historical material has remained an unavoidable topic in the historical community up to now. Moreover, the memory and testimony of the parties involved can not be cited as historical evidence in traditional historical circles, which makes the issue of “comfort women” controversial in East Asia, especially in Korea and Japan.
Given these circumstances, this paper starts with the contemporary Chinese literary works and demonstrates the multiple pains suffered by "comfort women" in reality through the validation of the Chinese "comfort women" in the novel and the analysis of their injuries.
The subject of this paper is Ye Guangqin's novel Mist published in 2003. In the book, "comfort woman" Zhang Gaoshi suffered not only the sexual violence of the Japanese army, but also discrimination, sexual harassment, and utilization from the local villagers. In addition, modern Japanese people's arrogance, indifference and disrespect on the issue of the Chinese “comfort women” caused multiple injuries to "comfort woman" Zhang Gaoshi.
This paper compares the experiences of “comfort woman” Zhang Gaoshi in Mist with those of Chinese “comfort women” in reality. It can be said that the life of “comfort woman” Zhang Gaoshi is to some extent a miniature of the lives of Chinese “comfort women”.
While restoring the experience of “comfort women” in China, this article provides us with an opportunity to think and reflect. For “comfort women”, Japanese sexual violence is the origin of multiple injuries which subsequently brings additional harm to them. Everyone who participates in this process may become a new oppressor either consciously or unconsciously. So when we discuss the issue of “comfort women”, we may explore it from more perspectives.

KCI등재

7고대 일본의 산하에 관하여

저자 : 구정호 ( Ku Jeong Ho )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 159-174 (16 pages)

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本稿は古代日本社会、特に宮中の皇族や貴族の間に行われた「算賀」について考察を試みた。算賀は40歳以降50歳、60歳といった、十年ごとに長寿を祝って行われる、バースデー·パーティである。
検討の範囲は歴史書や詩歌集及び『源氏物語』などに見られる関連記事や記述などを調べての分析である。結果としては事例の上では40歳の算賀に関する記述が目立つ。今から千年以上の昔の状況から見るとき、40歳が人間寿命の境目であって、その境目を過ぎたということは当時として祝福であったという推測が難しくない。さらに、40を過ぎ50,60を越え80、90歳まで生きるということはこのうえのない祝福であったといえよう。考察してみたように、宴を催して詩歌をつくり、音楽を演奏して歌舞を楽しんだりすることと共に、経典を年齢の数にあわせて筆写して供養したりすること、それから宴会の場所を菊で飾ることなど、一連の事項はそれまで生きてこられたことに対する感謝の表明と同時にそれからの長寿を願う行為ともいえよう。
検討資料中、和歌は八代集の賀部所収歌に限ったことは算賀に関する思考や観点の範囲が縮小される恐れがあると言わざるをえない。今後、より広範囲の資料を思案に入れるべきであろう。


This paper is about longevity celebration in royal court and aristocracy of ancient Japan. History books, collections of poems, Genji-monogatari, other materials were reviewed. As the result of the review, the longevity celebration on one's 40th were found the most. According to the situations of the era, around 1000 years ago, it was a great blessing to pass the 40th birthday of one person. To avoid reminding death from the number “Forty,” many authors used “five-eight.” It may reflect this situation. Therefore, living beyond the age of forty, fifty, sixty or even eighty and ninety is much greater blessing to people. The actions or events dealt in this paper were the actions of thanksgiving or of commemoration such as holding a banquet, making poems, playing the music, transcribing Buddhist scripture, or decorating with flowers.
This paper, however, only deals with songs of celebration, so the thoughts or viewpoints of longevity celebration are minimized. The situations of many longevity celebrations in ancient Japanese society and its surrounding context could be covered in the future papers.

KCI등재

8国宝『源氏物語絵巻』断簡に関する一考察 ― 場面選択の方法を中心にして ―

저자 : 金秀美 ( Kim Soo-mi )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 175-195 (21 pages)

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현재 국보『겐지모노가타리에마키(源氏物語絵巻)』의 단간(断簡)은 그림 단간(絵断簡) 1점, 고토바가키 단간(詞書断簡) 9점이 남아 있다. 종래 국보『겐지모노가타리에마키』단간에 관한 연구는 서풍(書風)에 관한 연구와 1977년 아키야마 데루카즈(秋山光和)에 의해 본 작품으로 인정받은 「와카무라사키(若紫)」 그림 단간에 관한 고찰이 행해졌을 뿐, 아직 전체 작품의 구성 속에서의 연구, 특히 장면 선택(場面選択)에 관한 연구는 아직 행해지지 않았다. 
따라서, 본 연구에서는 단간에 나타난 장면이 부분을 모노가타리 작품 내에서 추출하여 중세, 근세 겐지에(源氏絵)의 <겐지에고토바(源氏絵詞)> 작품군과 현존하는 <후대 겐지에(後代源氏絵)>와 비교·검토해보았다. 
그 결과, 본 작품의 단간에서는 「호타루(蛍)」를 제외한 대부분 장면에서 기존 겐지에고토바 작품군, 후대 겐지에 작품군에서 채택한 유형화 장면과는 달리, 독자적인 장면선택을 하고 있음을 확인하였다. 이와 같은 연구결과는 이전 국보『겐지모노가타리에마키』의 <가시와기 그룹(柏木グループ)><사와라비 그룹(早蕨グループ)>에 한정되어 언급되었지만, 본 연구를 통해 본 작품 전체에 이와 같은 경향이 나타나고 있음을 확인하였다. 
더욱이 그 장면 내용에 있어서도 종래 겐지에의 장면 선택이 스토리와는 관계없이 정취적인 장면을 회화화하고 있다는 연구 결과와는 달리, 국보『겐지모노가타리에마키』의 경우, 모노가타리 전개와 내용을 고려하고 모노가타리 주제를 잘 표현하는 장면 구성으로 회회화되고 있었다. 
이와 같이, 본고는 종래 선행연구에서 주로 고찰되지 않았던 국보『겐지모노가타리에마키』 단간의 장면에 초점을 맞추어 본 작품의 장면 선택의 양상과 그 방법을 고찰해보고자 한 것이다.


At present, the national treasure “Genji Monogatari Emaki” has only one Fregment of painting and nine Fregments of Kotobagaki. Previous studies on the national treasure “Genji Monogatari Emaki” were carried out on the study of writing style and the work of “Wakamurasaki”, which was recognized by Akiyama Terukazu in 1977. However, the research in the composition of the whole work, especially the scene selection, has not been done yet. Therefore, in this study, the scene part in the Fregment was extracted from the monogatari work and compared / reviewed with the works of Genji-ekotoba and the later Genji-e. As a result, in Fregments of this work, it was confirmed that most scenes except Hotaru are independent scene selection, unlike categorizing scenes adopted by the Genji-ekootoba work group and the later Genji-e work group. Although above results of these studys were defined in the Kashiwagi Group and Sawarabi Group of the National Treasure “Genji Monogatari Emaki”, this study showed that such trends appeared throughout the work. Moreover, in the context of the scene, in contrast to the results of research that the selection of scenes by Genji-e traditionally portrays moody scenes regardless of the story, the National Treasure “Genji Monogatari Emaki” considers monogatari development and content, which was painted as a scene composition that expresses the theme of Monogatari well. In this way, this paper aims to examine the aspect and method of scene selection by focusing on the scene of the National Treasure "Genji Monogatari Emaki", which was not mainly considered in the prior art.

KCI등재

9「靑頭巾」에 나타난 맹자사상 - 心放せば妖魔となり、收むる則は佛果を得る 를 중심으로-

저자 : 이기명 ( Ki-myung Lee ) , 다바타미쓰코 ( Mitsuko Tabata )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 197-221 (25 pages)

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『雨月物語』第8話「靑頭巾」に見られる快庵禪師の引用文<心放せば妖魔となり、收むる則は佛果を得る>は、<佛果>という佛敎用語が見られるため佛說と捉えられがちである。しかし、その内容を綿密に分析してみると、佛敎的論理とは合致しない部分がある。まず、引用文<心放せば・・・>での<心>と<放>の意味を比べてみると、「靑頭巾」の中にも活用されている『證道歌』での<心>は、克服し放たれる要素であるのに対し、<心放せば>での<心>とは、放つと己れが妖魔になってしまうという、むしろ收拾し保存しなければならぬ<心>である。また、<放>の場合も、仏教での<放>は、放つ、解放するなどの肯定的な意味を持つ<放>であるが、<心放せば>に見られる<放>は、放り出す、捨て置くなど否定的な意味の<放>である。それ故<心放せば>での<心放せば→妖魔となり>という論理は、心を放ち勧奨するという佛敎の論理とは相衝する。このような点から、この引用文は少なくとも佛經や仏教関連の言說に依拠するものではないという見解が可能となる。 
そこで仏教以外へ視野を広げてみると、これは『孟子』を連想させる。既に『雨月物語』第1話「白峰」において孟子の革命論が興味深く言及されていることから、秋成が「靑頭巾」のこの引用文にも孟子の思想を応用したのではないかという予想ができる。特にこの引用文に着目すると、『孟子』告子篇<求放心>章に<放其心而不知求>などの表現があり、照応している。また、「靑頭巾」の主要語彙である<本源(もと)の心>も『孟子』告子篇に見られる<本心>と照応する。このような諸事項を考慮すると「靑頭巾」に見られる<心放せば妖魔となり、收むる則は佛果を得る>は、孟子が說破した<求放心>思想を佛敎に接木し、秋成なりに再結集した秋成固有の思想の表出であると言えそうである。


Readers of 「Ao-Zukin(;The blue headwrap)」 often consider Zen master KaiAn's quotation('Kokoro-yuruseba yoma-to-nari, osamuru-toki-wa Bukka-o-eru'; 'If your heart is strayed, you will be a devil, but if your mind is preserved, you will reach the state of Nirvana') as a Buddhistic sentence, because of the word < Bukka(;Nirvana) >. However, by a detailed analysis of the sentence, you can realize that It is not a Buddhistic Teaching(;especially Zen Buddhism). For example, < Kokoro; heart) > in KaiAn's quotation, means a preserved heart that you must always keep, while Buddhism usually teaches you that you must be free from < Kokoro >. Furthermore, < Yurusu(=Hanatsu) > in KaiAn's quotation, means 'throw out or abandon', while Buddhism's use of the same word usually means 'set free'. Therefore, the connection type of < Kokoro-yuruseba → yoma-to-nari(;If your heart is strayed → you will be a devil)… > goes against Buddhistic Teachings. Instead, you can see similarities between Kai An's quotation in 「Ao-Zukin」 and Chapter. KaoTzu(11) of 『Mencius』, in meanings of < Kokoro >, < Yurusu(=Hanatususu) >. The author AKINARI UEDA seemed to be interested in Mencius's thoughts for his writing days of 『UGETSU-MONOGATARI』. For example, There are in-depth discussions about Mencius's revolution theory in his 『UGETSU-MONOGATARI』's first Episode, 「Shiramine(The white mountaintop)」. Accordingly, you may also consider the Influencing Relationship between 「Ao-Zukin」(『UGETSU-MONOGATARI』's 8th Episode) and 『Mencius』.
For the above all reasons, Kai An's quotation in 「Ao-Zukin」 seems to be an author AKINARI's original thought in which he tried to combine and renew Buddhism with Mencius's thoughts.

KCI등재

10『今昔物語集』의 天狗談 고찰

저자 : 문명재 ( Moon Myung-jae )

발행기관 : 한국외국어대학교 일본연구소 간행물 : 일본연구 82권 0호 발행 연도 : 2019 페이지 : pp. 223-240 (18 pages)

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昔から人間は超現実的な怪物や想像の動物といっしょに生きてきたが、就中天狗は日本人に馴染みのある存在であった。古代には流星を天狗と言ったり、或いは天狐という表現も使われたことが確認される。従って今日のような天狗の形象やイメージで定着するまでには多くの変化の過程があったと思われるが、本考察では『今昔』の天狗を通じてその一面を読み取り、と同時に編者の構想と結び付けて文学的な特性についても明らかにしてみたい。
基本的に天狗は反仏法的存在として知られているが、やはりそのようなイメージを『今昔』の天狗談全編に渡って確認することができる。但し、天狗談の色合いが薄いいくつかの説話においては天狗談に再生しようとした編者の作意も感じられ、当時天狗談の入手がかなり難しかったのではないかと思われる。また、天狗談の配列がインド、中国、日本の順になっているのは日本の仏教伝来史を意識した結果であり、とりわけインドと中国から渡ってきた天狗の失敗を通じて日本仏教の偉大さを語ろうとした自国意識が感じ取れる。
震旦部唯一の天狗談である十32では天狗が不動明王信仰と密接であることに注目し、このような要素が類話である本朝部の染殿后談にも影響を及ぼしたであろう。染殿后談は多数の文献にも載っているが、その一つである『拾遺往生伝』との照合を通じて不動明王と天狗との深い関連が再確認でき、皇后に憑いた天狗の正体が真斉という実存人物であったことも確かめられる。但し空海も認めるほどの名僧真斉が何故天狗になったかという疑問については、彼の一代記を通してみて分かるように、藤原氏との葛藤による末年の不遇からその原因を推知するのみである。


Since ancient times, humans have lived with surreal monsters and imaginary animals, Among them, 'Tengu' is especially familiar to the Japanese. In ancient times, they were called a falling star 'Tengu', it can be confirmed that the expression 'Tengu' is also used. Thus, there must have been a number of changes before the image is settled as it is today, in this study, we wanted to read the pages of 'Tengu' through “Konzaku”, and also wanted to see the literary characteristics through the plan of the compiler.
First of all, 'Tengu' is known to be basically anti-Buddhism, and it was also possible to see such images throughout “Konzaku”. However, in some fairytales with a dim personality of 'Tengustory', we could feel the desire of a compiler to play rebirth it with'Tengustory', suggesting that the acquisition of 'Tengustory' was difficult. And in the arrangement of 'Tengustory', the list of Indian, Chinese and Japanese order was conscious of the traditional history of Buddhism in Japan. In particular, it can be felt that there is an ingrained desire to talk about the excellence of Japanese Buddhism through the failure of 'Tengu' from India and China.
In the story of ten-34, the only 'Tengustory' in China, I noted that 'Tengu' is very similar to Budongmyungwang's faith, and it seems that these factors may have influenced Japanese Somedonokisakistory. The Somedonokisakistory is contained in a number of literature, One of them, compared with “Syuiojoden” through, to reaffirm the very deeply related with Budongmyungwang and 'Tengu'. And the identity of the 'Tengu' adhering to empress is Sinzei. However, the famous monk Sinzei who recognazed Kukai, as to why he became a 'Tengu', we can only guess that the conflict with Huziwara family crest induced ill fate in his later years.

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