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This study is to search how Mang-u-dang(忘憂堂) Kwakjaeu(郭再祐) accepted Taoism and what the aspects Taoism appears in his literature and his understanding of it are.
Mang-u-dang became close to Taoism under the influence of Nam-myeong (南冥) Josik(曺植) when he was sixteen, learning a regimen(養生術) from Kim Young-hui(金永暉) when banished to Young-am. And then he took care of his health and spirit on mountains or near rivers as he admired Choi Chi-won(崔致遠) who is believed to have become a mountain wizard on Gaya Mountain(伽倻山).
In his literature, Taosim appears as his emphasizing Boksik(服食) and often describing the figure of Yuseon(遊仙) and Yeondan(煉丹). The scene people do Simjeong(心定) and Seonchyu(仙趣) also appears in his literature, but not Hyuneon(玄言), Doin(導引), Dosok(道俗). This means that Mang-u-dang did not consider a regimen ideally, but sought to put it in practice.
Mang-u-dang’s understanding of Taoism was that he would enter government service according to his own principle. He wasn’t in government service to sustain his life. He thought if his principles were refused, he would dismiss himself from office and take care of his spirit in nature. It was quite different from the gentry who enjoyed nature as being in official positions.
Mang-u-dang became close to Taoism under the influence of Nam-myeong (南冥) Josik(曺植) when he was sixteen, learning a regimen(養生術) from Kim Young-hui(金永暉) when banished to Young-am. And then he took care of his health and spirit on mountains or near rivers as he admired Choi Chi-won(崔致遠) who is believed to have become a mountain wizard on Gaya Mountain(伽倻山).
In his literature, Taosim appears as his emphasizing Boksik(服食) and often describing the figure of Yuseon(遊仙) and Yeondan(煉丹). The scene people do Simjeong(心定) and Seonchyu(仙趣) also appears in his literature, but not Hyuneon(玄言), Doin(導引), Dosok(道俗). This means that Mang-u-dang did not consider a regimen ideally, but sought to put it in practice.
Mang-u-dang’s understanding of Taoism was that he would enter government service according to his own principle. He wasn’t in government service to sustain his life. He thought if his principles were refused, he would dismiss himself from office and take care of his spirit in nature. It was quite different from the gentry who enjoyed nature as being in official positions.
목차
1. 서론
2. 도교사상의 형성과 표출
3. 도교사상 인식
4. 결론
참고문헌
[Abstract]
참고문헌 (18)
참고문헌 신청
1. [학술지(정기간행물)] - 김동협 / 1982 / 망우당 곽재우의 문학’연구1 / 文學과 言語 3 : 81 ~
2. [단행본] - 김현룡 / 1979 / 국문학과 신선 / 평민사 : 77 ~
3. [학위논문] - 신태수 / 1985 / 郭再祐傳承의 樣相과 意味 / 석사 / 한국정신문화연구원 부속대학원
4. [단행본] - 양은용 / 1989 / 周易參同契演說」과 朝鮮道敎『道敎思想의 韓國的 展開 / 아세아문화사 : 201 ~ 203
5. [단행본] - 양은용 / 1991 / 忘憂堂 郭再祐의 養生思想『韓國道敎와 道家思想』한국도교사상연구총서Ⅴ / 아세아문화사 : 222 ~ 223
2. [단행본] - 김현룡 / 1979 / 국문학과 신선 / 평민사 : 77 ~
3. [학위논문] - 신태수 / 1985 / 郭再祐傳承의 樣相과 意味 / 석사 / 한국정신문화연구원 부속대학원
4. [단행본] - 양은용 / 1989 / 周易參同契演說」과 朝鮮道敎『道敎思想의 韓國的 展開 / 아세아문화사 : 201 ~ 203
5. [단행본] - 양은용 / 1991 / 忘憂堂 郭再祐의 養生思想『韓國道敎와 道家思想』한국도교사상연구총서Ⅴ / 아세아문화사 : 222 ~ 223
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