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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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About the Koguryo's state formation, two assertions are contending. The first one is the NaBu(那部) system formation theory which could not discern the state and the ruling system formation. The second is the king's lineage formation theory which estimate that in Koguryeo, the state formation was established firstly centering to the king Tae - Jo (太祖) , secondly to the king Choo-Mo(the Sacred Dong-Myung, precedent to Tae-Jo) relied on the 'Tomb-Inscription', and then lastly to the Ko-gu-Ryo text in the 'Three Kingdoms History' based on these two perceptions: so this second theory is reluctant to recognize the historicity of the early articles in the 'Three Kingdoms History',
In my article, I reject not only the first assertion because of it's weak theoretical framework, but also the second because I estimate that the king's lineage perception in the 'Tomb-Inscription' and the 'Three Kingdoms History' share the basically same viewpoint: this second assertion has to be criticised that the only and important first material, 'Tomb-Inscription' is not the real history - based one just because there appear the name of the king Tae-Jo.
What we have to know about Koguryo people's "State Formation" perception is that in A.D.6C of the national security crisis, the succeeding kings of Tae- Jo to whom keep the blood linkage, call Tae- Jo, for the dynasty's legitimacy and the dignity, as 'The Great Tae-Jo' or 'The Master of galloping the nation who has overcome the national crisis and integrated the nation once again, who opened their dynasty by adopting the adjusted system of a posthumous epithet for a king in Nothern Wei. But at the same time they re-confirm, for the dynasty's sublimity and sovereignty, the king Choo-Mo(the Sacred Dong-Myung) as the Son of the Celestial Emperor.
In the history of Ko-Gu-Ryo dynasty, between the king Choo-Mo and Tae-Jo, the state ruling structure have been instituted by means of the conquest and national cult, and this ruling political power could be legalized as the person; in this period Ko-Gu-Ryo state formation was achieved.
So, as to the state formation, the 'Tomb-Inscription' and the 'Three Kingdoms History' share the basically same viewpoint: every historical perception is the product of that contemporary 'Zeit Geist'.
In my article, I reject not only the first assertion because of it's weak theoretical framework, but also the second because I estimate that the king's lineage perception in the 'Tomb-Inscription' and the 'Three Kingdoms History' share the basically same viewpoint: this second assertion has to be criticised that the only and important first material, 'Tomb-Inscription' is not the real history - based one just because there appear the name of the king Tae-Jo.
What we have to know about Koguryo people's "State Formation" perception is that in A.D.6C of the national security crisis, the succeeding kings of Tae- Jo to whom keep the blood linkage, call Tae- Jo, for the dynasty's legitimacy and the dignity, as 'The Great Tae-Jo' or 'The Master of galloping the nation who has overcome the national crisis and integrated the nation once again, who opened their dynasty by adopting the adjusted system of a posthumous epithet for a king in Nothern Wei. But at the same time they re-confirm, for the dynasty's sublimity and sovereignty, the king Choo-Mo(the Sacred Dong-Myung) as the Son of the Celestial Emperor.
In the history of Ko-Gu-Ryo dynasty, between the king Choo-Mo and Tae-Jo, the state ruling structure have been instituted by means of the conquest and national cult, and this ruling political power could be legalized as the person; in this period Ko-Gu-Ryo state formation was achieved.
So, as to the state formation, the 'Tomb-Inscription' and the 'Three Kingdoms History' share the basically same viewpoint: every historical perception is the product of that contemporary 'Zeit Geist'.
목차
Ⅰ. 序文
Ⅱ. 高句麗史의 전개와 ‘太祖王‘에 관한 諸論議
Ⅲ. 高句麗 ‘太祖‘ 觀念의 形成過程 推論
Ⅳ. 4~5세기 高句麗人의 ‘國家形成‘ 認識
Ⅴ. 結語
Abstract
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