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
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The study focuses on Park Eun-Sik`s understanding of the history of Gojoseon in comparison with Shin Chae-Ho`s perception.
After political asylum. Park Eun-Sik immersed himself in research on the history of Korea from the viewpoint of the National Spirit Theory(國魂論). Focusing on the Daedong People(大東民族) who were the descendants of Dangun(檀君), he regarded the histories of Dangun, Goguryo(高句麗), and Balhae(渤海) as a succession. And he considered that objective people(客族), the descendants of Gija(箕子) assimilated into subjective people(主族), the successor of Dangun. Therefore under his concept of unity of Manchurian & Han(滿韓一體), the histories of Goguryo(高句麗), Buyeo(扶餘), Yemaek(濊貊), Bi-ryu(沸流), Suksin(肅愼), and Okje(沃沮) were integrated into the history of the Dae-dong People, covering Manchuria and the Korean Peninsula.
From the view point of Park Eun-sik, the center of Gojoseon was Pyung-yang(平壤), and the dominions of Gojoseon included Yoseo(遼西), Manchuria and the Korean Peninsula. With the course of time, Gija-Joseon expanded the territory from Joseon district(朝鮮縣) of Young-pyung Department(永平府) to Pyung-yang, while Dangun-Joseon losing its dominion. The legitimacy of Dangun-Joseon, however, was succeeded by Goguryo of Manchuria. And Singyo(神敎) of Dangun was inhereted by Sungyo(신교) of Dongmyungsungwang(東明聖王). And Daejonggyo(大倧敎) was the final form of the tradition.
Park Eun-sik`s understading of Gojoseon has something in common with Shin Chae-Ho`s perception. However, there are some differences also in details such as the designation of Dangun, era of Dangun(檀君紀元). the territory of Daedong People. the dominion and the center of Dangun-Joseon, and the center of Gija-Joseon.
After political asylum. Park Eun-Sik immersed himself in research on the history of Korea from the viewpoint of the National Spirit Theory(國魂論). Focusing on the Daedong People(大東民族) who were the descendants of Dangun(檀君), he regarded the histories of Dangun, Goguryo(高句麗), and Balhae(渤海) as a succession. And he considered that objective people(客族), the descendants of Gija(箕子) assimilated into subjective people(主族), the successor of Dangun. Therefore under his concept of unity of Manchurian & Han(滿韓一體), the histories of Goguryo(高句麗), Buyeo(扶餘), Yemaek(濊貊), Bi-ryu(沸流), Suksin(肅愼), and Okje(沃沮) were integrated into the history of the Dae-dong People, covering Manchuria and the Korean Peninsula.
From the view point of Park Eun-sik, the center of Gojoseon was Pyung-yang(平壤), and the dominions of Gojoseon included Yoseo(遼西), Manchuria and the Korean Peninsula. With the course of time, Gija-Joseon expanded the territory from Joseon district(朝鮮縣) of Young-pyung Department(永平府) to Pyung-yang, while Dangun-Joseon losing its dominion. The legitimacy of Dangun-Joseon, however, was succeeded by Goguryo of Manchuria. And Singyo(神敎) of Dangun was inhereted by Sungyo(신교) of Dongmyungsungwang(東明聖王). And Daejonggyo(大倧敎) was the final form of the tradition.
Park Eun-sik`s understading of Gojoseon has something in common with Shin Chae-Ho`s perception. However, there are some differences also in details such as the designation of Dangun, era of Dangun(檀君紀元). the territory of Daedong People. the dominion and the center of Dangun-Joseon, and the center of Gija-Joseon.
목차
1. 머리말
2. 박은식의 생애와 고대사 연구
3. 단군조선-고구려-발해 중심의 고대사 인식 체계
4. 단군조선의 인식
5. 기자조선의 인식
6. 맺음말
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UCI(KEPA) : I410-ECN-0101-2015-910-001388407