韩国儒家史学中的英雄之旅——金维信、孔溪传:J。坎贝尔Monomyth

A. V. Solovyov
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摘要

在俄罗斯(和世界)朝鲜研究中,真实历史人物的传记第一次在约瑟夫·坎贝尔(Joseph Campbell)提出的“英雄之旅”(monomyth)概念的框架内进行分析。在此之前,这种方法只在叙事散文的研究中被实践。本文着重从儒家编年史的角度对《神话》作为棱镜的实际评价。对文本的批判性分析表明,我们得出结论,单神话的概念非常适合(有一些保留)描述儒家编年史《三国史记》传记部分的历史叙述。研究揭示了被选中的英雄的人生轨迹,他体现了忠诚臣民的理想,他的对手一般遵循坎贝尔提出的三部分模式(离开-入会-回归)。这使我们可以得出结论,强大的本土朝鲜文化阶层有助于在三国和联合新罗时期(传统日期:公元前1世纪至公元10世纪)形成一种特定的融合世界观,这种世界观将儒家、佛教和道教融合为一个体系,并反映在12世纪编纂的官方编年史中。儒家历史学家对这些基础的描述(赋予这些教义相互吸收概念的一定能力)被神话所巩固,神话与儒家经典一起,设定了文本组织的原则、情节模式和呈现历史事件的方式。在这个历史阶段,韩国儒学对神话的敏感性使得神话宇宙论很容易融入儒家的世界构建叙事,并处理以前在古典东方主义中被认为是儒家伦理禁忌的主题,例如俄狄浦斯情结的表现。将历史解读为道德伦理剧,使儒家官方史学在其现代解读中更接近政治神话,并使我们能够以一种新的方式来评价历史文本。
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Hero’s Journey in Korean Confucian Historiography: Biographies of Kim Yusin and Kungye in the Context of J . Campbell’s Monomyth
For the first time in Russian (and world) Korean studies, biographies of real historical characters are analyzed within the framework of the concept of monomyth (or hero's journey) coined by Joseph Campbell. Previously, such an approach was practiced only in the study of narrative prose. This paper focuses on practical evaluation of monomyth as a prism with regard to Confucian chronicles. Critical analysis of the text showed us to conclude that the concept of monomyth is quite suitable — with some reservations — for describing the historical narrative of the biographical section of the Confucian chronicle Samguk sagi (Historical Record of the Three Kingdoms). The research revealed life paths of the chosen hero, who embodies the ideal of a loyal subject, and his antagonist generally follow the three-part model proposed by Campbell (departure — initiation — return). This allows us to conclude that a powerful autochthonous Korean cultural stratum contributed to the formation of a specific syncretic worldview in Korea during the Three States and United Silla period (traditional dates: 1st century B.C. — 10th century A.D.), which integrated Confucianism, Buddhism and Taoism into a single system and was reflected in the official chronicle compiled in the 12th century. The Confucian historiographer's representation of these substrates (given a certain ability of these teachings to assimilate each other's concepts) was cemented by myth, which, together with the Confucian canon, set the principles of text organization, plot models, and ways of presenting historical events. The susceptibility of Korean Confucianism at this historical stage to mythology allowed mythological cosmology to integrate quite easily into the Confucian world-building narrative, and to deal with subjects that were previously considered taboo for Confucian ethics in classical Orientalism, such as the manifestations of the Oedipus complex. The interpretation of history as a moral and ethical drama brings official Confucian historiography closer to political myth in its modern interpretation and allows us to evaluate the historical text in a new way.
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