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자료유형
학술저널
저자정보
저널정보
고조선단군학회 고조선단군학 고조선단군학 제8호
발행연도
2003.6
수록면
109 - 143 (35page)

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The discussion of recognition for Old Joseon & Tangun makes progress in both sides. And the center of discussion is beginning when established historical view for Old Joseon. At least, Tangun transmission handed down with the theories of geomancer's art(圖識) during the early and middle Koryo period. Occasionally it was utilized for moral obligation of rebellion or renewed for the foundation of nation. And it was participated in operating system of local community, because it was being regional divinity in the northwest provinces of Korea, for example Mt. Myohyan(妙香山), Pyongyang(平壤), Mt. Guwol(九月山), Kanghwa(江華) etc. It means that Tangun existence is a difference between historical substance and transmission. The historical consciousness was mutated to relative to social change in the late Koryo. As a result, Tangun was reconfirmed as the founder of Old Joseon. It appeared to publish Memorabilia of the Three Kingdoms(Samgukyusa三國遺事) and Songs of Emperors & Kings(Jewangungi 帝王韻紀). The reconfirmation of Old Joseon must observe in the point of view to the establishment of historical consciousness for remote ages. In view of these facts, it undoubtedly must correct the trend to identify Old Joseon myth with Tangun transmission. There is a difference between Tangun transmission and historical consciousness for Old Joseon in traditional period. We should discriminate to to difference of both.

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Ⅰ.머리말

Ⅱ.高麗時代 以前의 檀君傅承

Ⅲ.高麗時代 西北韓地域의 傅承과 圖識

Ⅳ.古朝鮮 認識으로의 轉換

Ⅴ.맺음말-古朝鮮 認識의 方向-

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UCI(KEPA) : I410-ECN-0101-2009-911-014286829