지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Epigraph materials are important historical records, as they contain references to facts that happened in the same period the very materials were created. And among them, epitaphs made for Buddhist priests or memorial inscriptions found inside tombs are materials created for specific individuals. So by utilizing these materials, one could overcome the disadvantage that could come by using only written documents(historical texts in the form of books), which could merely be reflecting certain Neo-Confucian views or state-centered perceptions of the time they were written. And it goes without saying that studies of Buddhist rituals can also benefit from using epigraph materials.
Epigraph materials which documented the lifetime of deeds of a Buddhist priest let us know all kinds of Buddhist rituals that were personally observed by such particular individual priest. Also they contain records of time periods which we cannot fully enough examine through conventional historial records, such as the time period from King Taejo to King Mokjong. So their importance in this regard is significant. New Buddhist rituals (at least to today's scholars) that were never heard of before, could be found and examined through these materials. And these records would usually reveal not only the ritual itself (as they are when they are recorded in written texts) but also what actually happened before and after the ritual, allowing us to see what was the general nature of the entire situation.
determining what would have been chosen to be documented within this kind of record in the first place. Epigraph materials usually select and record particularly notable things out of a person's life. Normal, routine things are left out. And then there is the issue of determining who would have deserved such an epigraph record. Buddhist priests whose lives are documented with these epigraph materials were usually the ones who served as National or Royal priests. As a result, the Buddhist rituals that were observed by Buddhist schools, from which either National or Royal priests were never summoned, would never be recorded through this type of records.
Yet with all these potential weakness as a historical record, the epigraph materials could not only complement existing historical documents, but also fill in the gaps that could never be filled with conventional written texts. So one could say that they should be fully utilized in the studies of Buddhist rituals.
Epigraph materials which documented the lifetime of deeds of a Buddhist priest let us know all kinds of Buddhist rituals that were personally observed by such particular individual priest. Also they contain records of time periods which we cannot fully enough examine through conventional historial records, such as the time period from King Taejo to King Mokjong. So their importance in this regard is significant. New Buddhist rituals (at least to today's scholars) that were never heard of before, could be found and examined through these materials. And these records would usually reveal not only the ritual itself (as they are when they are recorded in written texts) but also what actually happened before and after the ritual, allowing us to see what was the general nature of the entire situation.
determining what would have been chosen to be documented within this kind of record in the first place. Epigraph materials usually select and record particularly notable things out of a person's life. Normal, routine things are left out. And then there is the issue of determining who would have deserved such an epigraph record. Buddhist priests whose lives are documented with these epigraph materials were usually the ones who served as National or Royal priests. As a result, the Buddhist rituals that were observed by Buddhist schools, from which either National or Royal priests were never summoned, would never be recorded through this type of records.
Yet with all these potential weakness as a historical record, the epigraph materials could not only complement existing historical documents, but also fill in the gaps that could never be filled with conventional written texts. So one could say that they should be fully utilized in the studies of Buddhist rituals.
목차
머리말
1. 국가적 불교의례
2. 개인 및 사찰의 불교의례
3. 금석문을 통해 본 불교의례의 특징
맺음말
〈Abstract〉
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
고려후기 금석문을 통해 본 불교의례의 새로운 동향
역사와현실
2011 .06
-
한국 일상예불의 역사적 변용
불교학연구
2007 .01
-
현대 한국의 승려 예불: 구조와 의미
불교학연구
2006 .01
-
인도의 불교의례와 그 변용
불교문예연구
2019 .01
-
金石文의 歷史와 資料的 價値
대동문화연구
2006 .01
-
高麗時期 寺院에서의 敎學活動
한국사연구
2011 .12
-
조선초 승려이야기의 층위와 전변
동화와 번역
2006 .01
-
Korean Buddhist Thought
Korea Journal
1983 .09
-
日本의 金石文 硏究 現況
대동문화연구
2006 .01
-
금석문(金石文)에 나타난 ‘차(茶)’ 자소고(字小考)
한국식생활문화학회지
1988 .01
-
고려후기 승려에 대한 봉군(封君)과 그 의미
역사와현실
2011 .06
-
현행 한국예불의 문제점과 방향
불교연구
2013 .01
-
고려후기 백련사의 불교의례 설행과 그 의의
남도문화연구
2019 .01
-
Buddhist Influence on Korean Thought
Korea Journal
1964 .05
-
Organization of Buddhist Order
Korea Journal
1964 .05
-
Buddhist Art
Korea Journal
1977 .04
-
불교 무형문화의 자산과 콘텐츠 가치에 대한 고찰 : 사하촌, 불교 일생의례, 불교 세시풍속을 중심으로
불교학보
2010 .08
-
탈놀이의 중과 중마당의 의미 再考 : 양주별산대놀이를 중심으로
비교민속학
2007 .08
-
조선 光海君代의 佛事 연구- 안동 仙刹寺 목조석가불좌상 造成發願文을 중심으로
석당논총
2017 .01
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0