本文選題：風(fēng)流 + 原型　； 參考：《延邊大學(xué)》2010年博士論文

【摘要】： 風(fēng)流思想是韓國(guó)固有的而且也是特有的民族信仰和民族文化,它源于上古,流傳至今,擁有曲折發(fā)展、變化多端、不斷豐富的歷史。 風(fēng)流思想的原型植根于它的原始素材,而原始素材就是韓國(guó)上古時(shí)代的系列建國(guó)神話、各部落的祭禮風(fēng)俗及巫教。系列建國(guó)神話與風(fēng)流思想的原型有著很深的內(nèi)在關(guān)系,神話的內(nèi)在結(jié)構(gòu)是風(fēng)流思想原型的設(shè)計(jì)圖,它為后者提供了本體論意義。祭禮風(fēng)俗為風(fēng)流思想原型提供了思想和行為的“原型”,即祭禮為風(fēng)流思想原型提供了“相”。巫教中的巫俗,它本身是一種包括精神現(xiàn)象在內(nèi)的綜合實(shí)踐活動(dòng),因而它為風(fēng)流思想原型提供了生活樣式,是風(fēng)流思想原型的“用”。 風(fēng)流思想原型是巫教(包括神話和祭禮在內(nèi))基礎(chǔ)上的“升華”,它為韓民族提供了理想信念和文化價(jià)值,從而使之成為千百年來激勵(lì)韓民族創(chuàng)造自己文明的內(nèi)在精神(文化價(jià)值精神)。 風(fēng)流思想原型的內(nèi)在精神具體表現(xiàn)在：首先在人與自然關(guān)系上,強(qiáng)調(diào)人與自然的統(tǒng)一,認(rèn)為二者的統(tǒng)一是人類的歸宿,也是實(shí)現(xiàn)人的價(jià)值的最終標(biāo)志。因而人與自然的統(tǒng)一是人生最高的境界,我們可以概括為“天人合一”；其次在人與人的關(guān)系上,強(qiáng)調(diào)人與人之間團(tuán)結(jié)互愛,相互協(xié)作,弘揚(yáng)“和合精神”。認(rèn)為只有發(fā)揮集體的力量,才能最大限度地挖掘個(gè)人的潛能,才能充分地發(fā)揮個(gè)人自由創(chuàng)造的才能,從而形成既實(shí)現(xiàn)個(gè)人的價(jià)值又使人與人關(guān)系和諧的局面；再次提出了“弘益人間、在世理化”的歷史使命。弘揚(yáng)“和合精神”是為了創(chuàng)造美好的人間社會(huì),只有創(chuàng)造和諧的社會(huì)秩序,提高人們的文化素質(zhì),才是理想的人間社會(huì)。最后,要加強(qiáng)個(gè)體的修身養(yǎng)性,克服世俗功利對(duì)個(gè)體自由創(chuàng)造本性的“異化”,通過審美體驗(yàn)凈化心靈、陶冶情操,使自己身心真正融入大自然。對(duì)此,我們也概括為“性通光明”。 風(fēng)流思想原型是風(fēng)流思想的核心內(nèi)容,風(fēng)流思想在隨后的發(fā)展中盡管它的內(nèi)容和形式不斷變化發(fā)展,但是其原型沒有變化,正因?yàn)槿绱?風(fēng)流思想才能成為亙古不變的“內(nèi)在精神”。 從古朝鮮到三國(guó)時(shí)期,風(fēng)流思想原型與儒、佛、道三教交匯,形成了“玄妙之道”——風(fēng)流道。風(fēng)流道不僅保持了風(fēng)流思想原型,還擴(kuò)充了其內(nèi)涵,從而最終成為新羅的“國(guó)家理念”。在三國(guó)時(shí)期,真興王為了振興新羅,完成統(tǒng)一三國(guó)的偉業(yè),開始實(shí)施花郎制度,花郎道由此而誕生�；ɡ傻赖膭�(chuàng)建意味著風(fēng)流思想從觀念形態(tài)進(jìn)入實(shí)踐領(lǐng)域,風(fēng)流思想中的各種觀念在實(shí)踐中經(jīng)受了檢驗(yàn),從而使風(fēng)流思想的價(jià)值得以充分的彰顯。因此,從風(fēng)流道到花郎道,是風(fēng)流思想迅猛發(fā)展并成熟的時(shí)期,也是整個(gè)風(fēng)流思想發(fā)展史中最輝煌階段。這個(gè)時(shí)期的風(fēng)流思想有顯著的特點(diǎn)：一是弘揚(yáng)了源始風(fēng)流精神(風(fēng)流思想原型)；二是風(fēng)流思想與實(shí)踐相結(jié)合。弘揚(yáng)源始風(fēng)流精神,意味著發(fā)揚(yáng)光大風(fēng)流思想的原型。在風(fēng)流思想原型的特點(diǎn)基礎(chǔ)上,風(fēng)流道融匯了儒、佛、道三教思想中的精髓,極大地豐富了風(fēng)流精神的內(nèi)涵。如果說風(fēng)流思想原型的觀念是素樸的,還尚未完全脫離原始痕跡的話,那么這一時(shí)期的發(fā)展則成為初具理論形態(tài)的觀念;如果說風(fēng)流思想原型觀念是自發(fā)的、零散的話,那么這一時(shí)期就是對(duì)其觀念的展開和整合,有了一套自己的世界觀、人性觀、人生觀和價(jià)值觀,而且初步形成了自己的觀念體系和價(jià)值體系。風(fēng)流思想通過這一階段的發(fā)展,終于成為能支配新羅意識(shí)形態(tài)的國(guó)家理念,成為指導(dǎo)花郎道實(shí)踐的行動(dòng)指南。 隨著新羅完成三國(guó)統(tǒng)一大業(yè),以佛教為代表的外來宗教思想開始全面占領(lǐng)韓國(guó)的意識(shí)形態(tài),風(fēng)流思想從“外化”、“顯現(xiàn)”又重新縮回到“內(nèi)在狀態(tài)”中,一方面以暗流的形式在韓民族意識(shí)深層中繼續(xù)流淌,繼續(xù)發(fā)揮“內(nèi)在精神”的“權(quán)能”,另一方面它以“嬗變”的形式繼續(xù)深化、豐富它的思想�！短旆�(jīng)》、《三一神誥》和《參儉戒經(jīng)》就是風(fēng)流思想發(fā)展的后期階段理論化的具體表現(xiàn)。 風(fēng)流思想之所以成為韓民族的“內(nèi)在精神”(文化價(jià)值精神),說明它有獨(dú)特的品質(zhì)。這種獨(dú)特品質(zhì)表現(xiàn)在：1、豐富多彩的人性觀。風(fēng)流思想的最大魅力在于它對(duì)人性的立體理解。風(fēng)流觀中的人是感性與理性、道德與審美、理想與現(xiàn)實(shí)完美結(jié)合的人。風(fēng)流思想的這種人性觀是基于人的自然本性的準(zhǔn)確把握,即人是自由自主的主體,人具有無限發(fā)展的可能。2、玄妙的內(nèi)在調(diào)和機(jī)制。風(fēng)流思想特有的內(nèi)在調(diào)和機(jī)制使之在遇到外來思想觀念時(shí),并不是排斥、拒絕。相反,它積極吸納,并且在保持自我底色的基礎(chǔ)上不斷充實(shí)自己。風(fēng)流思想的這種內(nèi)在調(diào)和機(jī)制,使之能夠長(zhǎng)期保持旺盛的生命力,成為長(zhǎng)期支配韓民族魂魄的“內(nèi)在精神”。3、形式變化的多樣性。風(fēng)流思想并不是只以信仰的形式傳承的,它在一定條件下既可以轉(zhuǎn)化為實(shí)踐活動(dòng),又可以轉(zhuǎn)化為理論形態(tài)。 通過對(duì)風(fēng)流思想歷史發(fā)展的有限考察,使我們知道風(fēng)流思想具有未來發(fā)展的無限之可能,其中也包括超越民族文化,升華為人類共同思想文化的未來可能性。因此,對(duì)風(fēng)流思想的研究只能說還“在途中”。
[Abstract]:The thought of wind - flow is inherent in Korea and is also a unique national belief and national culture . It originated from the ancient times , and has a history of tortuous development , multi - end and rich history .



The prototype of Fengliu thought is rooted in its original material , and the original material is the ancient Chinese myth of ancient times , the rites and customs of each tribe and the witch .



The prototype of Fengliu thought is " sublimation " on the basis of witch ( including mythology and sacrifice ) , which provides the ideal faith and cultural value for Han nationality , thus making it an inner spiritual ( cultural value spirit ) which has inspired Han nationality to create their own civilization over the past thousand years .



The inner spirit of the prototype of Fengliu thought is : first , on the relationship between man and nature , the unity of man and nature is emphasized , and it is believed that the unification of the two is the final sign of human being , and the unity of man and nature is the highest level of life , and we can outline the unity of man and nature .
Secondly , in the relationship between man and man , it emphasizes the solidarity and mutual love between man and man , cooperate with each other , and carry forward the spirit of harmony .
In order to create a better world society , it is an ideal human society to create a harmonious social order , to improve people ' s cultural quality .



The prototype of wind - flow thought is the core content of the idea of air - flow . The idea of wind - flow has evolved in the following development , although its contents and forms have changed continuously , but its prototype has not changed . Because of this , the idea of wind - flow can be the eternal " inner spirit " .



From the ancient Korea to the Three Kingdoms period , the prototype of Fengliu thought and Confucianism , Buddhism , Taoism and Taoism converge to form a " mysterious passage " . The wind flow channel not only maintains the prototype of the thought of the wind flow , but also expands its connotation , thus finally becomes the " country idea " of the new Luo .
The second is the combination of the thought and practice of the wind - flow , which means the prototype of the idea of the thought of the wind - flow . On the basis of the characteristics of the prototype of the wind - flow thought , the concept of the thought of the wind - flow thought is simple and the original trace is enriched . If the prototype of the thought of the wind - flow is spontaneous and scattered , then the concept system and the value system have been formed .



With the completion of the Three Kingdoms , the foreign religious thoughts represented by Buddhism began to occupy the ideology of Korea in a comprehensive manner . The idea of " externalization " , " manifestation " and " inner state " continued to flow in the deep level of Han nationality consciousness . On the other hand , it continued to deepen and enrich its thought in the form of " evolution " .



The thought of Fengliu is based on human nature ' s natural nature , and it is not rejection or rejection . In contrast , the inner harmony mechanism of the thought of wind - flow is not only inherited in the form of belief , but it can be transformed into practice activity under certain conditions and can be transformed into theoretical form .



Through the limited investigation of the historical development of the ideology and history of the air flow , we know that the idea of the wind flow has the infinite possibility of the future development , which also includes the possibility of going beyond the national culture and sublimating to the future possibility of the common thought culture of mankind . Therefore , the research on the thought of the wind flow can only say " on the way " .
【學(xué)位授予單位】：延邊大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類號(hào)】：K312

【引證文獻(xiàn)】

相關(guān)博士學(xué)位論文 前1條

1 佟波;新羅的佛教受容與對(duì)外交流研究[D];延邊大學(xué);2013年

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本文編號(hào)：2074069