2012, Vol., No.67

The Aśokan Revivalism of Emperor Wudi in Liang China and Ancient Southeast Asia

Kyeongmi Joo | 2012, (67) | pp.3~47 | number of Cited : 26

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Emperor Wudi of the Liang dynasty in China was one of the famous and important Buddhist emperors in Asia. His political idea as a revered Buddhist emperor was developed under the Buddhist concept of “Cakravartin”, which means an ideal universal ruler who ruled the entire world with perfect right ethics and benevolence. The idea of Buddhist Cakravartin was transmitted into China before Emperor Wudi of Liang,but unlike other emperors, he realized his political ideals as a Cakravatin by borrowing the mythical image of a famous Indian historical model,King Aśoka of Mauryan dynasty. Although the Aśokan tradition was transmitted to Emperor Wudi in China, the character in the tradition was more idealized than the real historical King Aśoka in India. Emperor Wudi reenacted some important Buddhist offerings to the Buddha’s relic after the Aśokan tradition. He discovered two Aśokan stupas in his land, each enshrining the Buddha’s relic, and then built new pagodas for these relics. Such Buddhist relic worship by Emperor Wudi was performed as a political propaganda for his status as a Buddhist ideal Cakravartin after King Aśoka. The first revivalism of the Aśokan tradition by Emperor Wudi was again spread to the Buddhist world of East Asia after him. This Aśokan revivalism of Emperor Wudi was a very characteristic ruling theory in East Asian Buddhism. It might have been transmitted from ancient Southeast Asia, which interacted with Liang China at that time. During the reign of Emperor Wudi, some famous monks of Funan came to Nanjing, the capital of Liang, and translated many Buddhist Sutras including the story of King Aśoka at the court of Liang sponsored by the emperor. According to the Chinese historical records, Funan kingdom is the most important and influential region in Southeast Asia on Aśokan revivalism of Emperor Wudi in China. However, the territory and religion of Funan Kingdom have not been identified yet. Although many archaeological sites and artifacts of Funan period have been discovered, many scholars in the Southeast Asian study have been disputed on these themes regardless of the importance of ancient Chinese historical records. To search on the material evidences for the Cakravartin ideas during Funan period related with Liang Wudi is one of the principal but ongoing challenges for understanding the early Southeast Asian history and culture.

Understanding the Emotions of Early Buddhism - Focusing on the standpoint of cognitive psychology -

이필원 | 2012, (67) | pp.49~80 | number of Cited : 16

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This paper focuses on understanding the emotions of Early Buddhism from the aspect of cognitive psychology. The premise of this paper is that emotions can not be healed until they are cognized. Furthermore, this paper posits that emotions are the manifestations of mental activity and regards them as synonymous with afflictions. However, this paper points out that emotions are accompanied by a ‘negative’ modifier when emotions are regarded to have the same meaning as afflictions. Above all, emotion is the outgrowth of mind activity so this paper mainly examined the Buddhist teaching of ‘eighteen compositional elements of cognition’(18界說) in Chapter 2 for the understanding of how Early Buddhism grasped the human mind. Standing on the basis of Chapter 2, this paper recast the revelation procedure of emotion in Early Buddhism in Chapter 3 and described that the characteristics of the procedure could result ‘impermanence’. In Chapter 4, this thesis considered the contents that the revealed emotion should be perceived and healed. Especially, this paper reviewed that Buddhist emotion healing could be classified into the three great divisions of ‘observation’, ‘antidotal factors’(對治), ‘insight’. Today, contemporary psychologists introduce programs which are transformations of Buddhist lessons and healing method theory (meditation)while they lay stress on emotion and use cognitive approaches widely. But having concentrated on mindfulness and similar method etc., those programs seem to have developed only limitedly the various Buddhist methods. This paper explained if we understand mind and Buddhist meditation method, many studies from various aspects will be possible and they may provide entirely different viewpoints of emotion interpretation. In addition, the psychotherapy viewpoint about emotion and the Buddhist viewpoint about emotion are equivalent in the standpoint of healing illnesses and both sides share many similar viewpoints. Therefore, this paper propounded that the comparative study of the theoretical bases and detailed methods of both is needed in order to develop the understanding and healing of emotion in the future.

About Sinseon-Taeul-Chakeumdan - A Panacea of the Choseon Period -

KIM, SEONG SU | 2012, (67) | pp.81~113 | number of Cited : 5

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In the Choseon era, a diverse range of medical books, in terms of content and form, were compiled. They contained their specific purposes and show the reality of medicine required by society at the time. There were reasons why Hyangyack-gugupbang 鄕藥救急方 or other kinds of books on infectious diseases, in addition to representative medical books such as Euibang-yoochui 醫方類聚 and Hyangyak-jibsungbang 鄕藥集成方, were necessary. They provide us with a clue on the shortage of herbal doctors and drugs and on the large number of incurable diseases. Sinseon-Taeul-Chakeumdanbang 神仙太乙紫金丹方 also shows the tasks required by the medicine of the Choseon era in the 15th century. The background for Sinseon-Taeul-Chakeumdanbang’s emergence as a cure-all is that people in local areas had difficulty in receiving treatment,although the government promoted medicine with policies. Furthermore,even though the government controled medicine prices, poor people could not obtain them easily. Lee Jong-jun, who wrote Sinseon-Taeul-Chakeumdanbang at the end of 15th century, well understood the medical conditions of the time and encouraged local communities provided with insufficient medical services to utilize the book as if it were a cure-all. The medical tasks of Choseon that Lee Jong-jun would have recognized at the end of 15th century did not change until the late Choseon period. Certainly, the expansion of commercial medicine increased the number of people who gained access to appropriate treatment but medicine was unevenly distributed among different classes and regions. Bureaucrats or rich people residing in cities where commercial medicine developed were able to gain easy access to medicine, but still cure-alls were needed. It is the reason why Sinseon-Taeul-Chakeumdanbang was published widely as books or manuscripts and remains to the present day.

Semio-epistemological Studies on Devices of the Shamanic Ritual ‘Gut’ and Conditions of the Magical Cure

Sungno Youn | 2012, (67) | pp.115~147 | number of Cited : 7

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Princess Bari and Sublime

Sim,Woojang | 2012, (67) | pp.149~186 | number of Cited : 13

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A Study on the Motifs of Man’s Mortal Fate, as Represented in the Mu‘allaqāt

Neung Woo Kim | 2012, (67) | pp.187~222 | number of Cited : 1

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Violence in Law, Violence beyond Law

Jung-A Hwang | 2012, (67) | pp.223~245 | number of Cited : 6

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From colonialism through totalitarianism to terrorism, violence has been a ‘constant’ in modern history and, far from revealing signs of decline in today’s post-ideological world, it becomes increasingly more visible and ubiquitous. Considering that it also prevails in cultural images everywhere,violence deserves to be one of the most urgent theoretical topics. Recently,the focus of the critique of violence is being placed on constitutive interrelations between power and violence or mutual implications between law and violence. This paper proposes to examine some notable arguments which foreground the problematic relation of power/law and violence,mapping their discursive configuration. In the critique of violence, Walter Benjamin’s argument has served as an important point of reference, since it distinctively articulated the intrinsic connection between violence and law. Based on his insights,Giorgio Agamben analyses the inherently violent structure of sovereign power, while Slavoj Žižek develops Benjamin’s critique in a more concrete socio-historical direction and argues the priority of ‘systemic violence’ over ‘subjective violence.’ Herman Melville’s “Bartleby the Scrivener” and Mingue Park’s “Rudy” provide two exemplary representations of the complicated mechanisms involved in systemic violence. Another reason for the persistent influence of Benjamin’s argument is that it also suggested the concept of ‘divine violence’ which could supposedly manifest itself beyond the closed circuit of power/law and violence. Along the same lines, Agamben and Žižek interpret the possibility of getting out of this circuit in a positive way. Êtienne Balibar,however, notes that violence beyond law might lead not so much to a self-sublation of violence as to a self-destructive excess of violence, which he names ‘cruelty.’ Regarding cruelty as also constitutively related with violence, Balibar poses yet another challenging task to the critique of violence.

Are Languages Equal? - Politico-Economic Approaches to Language Use -

김주관 | 2012, (67) | pp.247~272 | number of Cited : 6

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The question, “are languages equal?” might be a common one among students who are interested in languages. The answer is generally affirmative in linguistics, and the affirmative answer seems to be based on two grounds - theoretical and humanistic. However, the question, “are languages equal in a specific socio-cultural context?” cannot be answered on the basis of theoretical orientations and humanistic sympathy because linguistic behaviors are social practices and,therefore, are not free from the socio-cultural contexts. This paper aims to review the emergence and works of politicoeconomic approaches to language use, and proposes the politico-economic approaches as a bridge to connect the studies on languages at various instances in humanities and the social sciences. The exclusion of socio-cultural factors in linguistics was credited by de Saussure and Chomsky, who emphasize the study of language in and for itself. Franz Boas also influenced the trend by mentioning that there is no intrinsic relationship between race, language, and culture. In the 1980s, however, anthropologists and sociolinguists began to study language use from the perspective of political economy coming from the opposite position of Saussurean and Chomskyan students. The rise of politico-economic perspectives in the study of language use is influenced by the accumulation of three precedent studies: the ethnography of communication, the agent-oriented Marxist perspectives,and the macro and micro link in social sciences. The empirical studies with a politico-economic perspective can be categorized into three groups on the basis of the relationship between language and politico-economic factors: index, instrument, and commodity. The politico-economic approaches can be a useful tool in analyzing language use because linguistic behaviors are linguistic practices which are performed unequally in socio-cultural contexts.

Anachronism of Literature - Focusing on Small Literature and Minor Literature -

Eun-Young Jin | 2012, (67) | pp.273~301 | number of Cited : 8

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The Narrative of ‘Love’ and the Literature of Park Kyung-ri

김은경 | 2012, (67) | pp.303~347 | number of Cited : 3

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In this essay, I discuss the fact that ‘love between a man and woman’is of great importance in the novels of Park Kyung-ri. The fact that the narrative of ‘love’ includes extra-marital affairs and marriage relationships shows the viewpoint of the author which is based in reality. The various relations of love and marriage (family), poses problems on love itself, the family system, and marriage. I discover four kinds of extra-marital affairs in the novels of Park Kyung-ri which illustrate the intricate relationships between men and women: 1) extra-marital affairs derived from marriage disorders, 2) extra marital affairs between close relatives (elder brother’s wife and brotherin-law), 3) extra-marital affairs based on mutual feelings of love between the subjects of adultery, and 4) extra-marital affairs that pursue benefit and lust. Type 1) shows that ‘the exclusiveness of romantic love’, meaning that only love can lead to marriage, can not be true within the boundaries of the institution. In type 2), the elder brothers’ wives lead the adultery with their brothers-in-law. The elder brothers’ wives who are widows or do not love their husbands (i.e. do not receive their husband’s love)recover the damaged relationship of ‘love’ and ‘marriage (family)’ in the family system. Types 1) and 2) result from the undifferentiated relationship between ‘love’ and ‘marriage (family)’. Types 3) and 4) show how loveless marriages bring about adultery. In type 3), the husbands who married as a means of social success fall in love with the adultery subject. In type 4), the wives form the adultery relationship as a means of enjoying material, emotional and sexual pleasure, and exercising power. Through these narratives of adultery, the author shows the limitations of ‘romantic love’ and criticizes loveless marriage. And she also shows the position of the female character that remains within the family system. These issues are discussed in Chapter 2. In Chapter 3, I discuss the issue of ‘selective marriage’. The four types of extra-marital affairs do not derive from an intersection between love and the system of family. With selective marriage comes a true harmonization of love and the system of family, by differentiating the two values of ‘love’ and ‘marriage (family)’. The aspects facilitating ‘selective marriage’ are as follows: 1) the female character has the position of a social being that does not stay within the system, 2) the characters accept the plural loves that are growing loves (or possibly growing loves), which I call the ‘love of companion’, and 3) characters who experience the unnatural death of family put ‘marriage (family)’ above ‘love’. Through these discussions, I can reveal that ‘the narratives of love’represent the problem of ‘love’ and ‘marriage (family)’ in keeping with the realistic view. Park focuses on the continuation of the system of family through the narrative on extra-marital affairs. The novels of Park do not contain an overthrowing of the nature of the affairs or a beautification of love. They contain, rather, her insights on the limitations of female characters in the family system. This essay suggests that ‘selective marriage’ is a feministic alternative to this.

The Tradition and Present Situation of Pastoral Nomadism in the Mongolian Plateau - With special reference to nomads, their livestock, and pasture land -

Yu, Wonsoo | 2012, (67) | pp.349~380 | number of Cited : 7

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This paper introduces the tradition of pastoral nomadism in the Mongolian plateau which began during the Mesolithic period (15,000∼7,000 years ago), and which still has influence on the behavior, life style,emotions, and social structure of the Mongols. For this aim, Section 1(Tradition of pastoral nomadism in Mongolian plateau) tries to make readers understand that nomadism does not mean endless wanderings but rather seasonal movement within the nomad’s native land, nutag, basically four times a year. In Section 2 (Three major factors of pastoral nomadism in the Mongolian plateau), three basic factors of Mongolian nomadism are discussed: nomads, five sorts of livestock, and the pasture land. As for the nomads, their knowledge, experience, attachment, and concerns regarding their livestock and pasture land are described together with their felt tent home and basic organization of nomadic life, that is ger and hotail. As for the five sorts of livestock (sheep, goat, horse, cattle, camel), the number for each type are cited from recent government statistics, and the variability and vulnerability of the animals are explained. The meaning or physical-emotional span of nutag, the native land of the nomads, is also described in Section 2. Section 3 (Situation of pastoral nomadism: threats to pastoral nomadism)examines the present situation of pastoral nomadism in the Mongolian plateau, more specifically the major threats to nomadism itself and to nomadic society. The division of the area by Russia, Mongolia, and China, and the migration of Russian and Chinese populations into the plateau is mentioned as the political situation which caused the major unfavorable changes to nomadism. Social-economic aggravation towards nomadism is pointed out as the unfavorable factor which forces the nomads to degenerate into the urban poor. Environmental destruction including the desertification of pasture land is introduced together with the opinions of the Mongolian experts who blame human greed and negligence. In Section 4 (Summary: Conclusion, prospect), the above discussion is summarized into 10 points to assist scholars who are not Mongol specialists, and a rather brief and pessimistic prospect is presented for the future of Mongolian pastoral nomadism.

Western Understanding of the Chinese Characters - In the case of Matteo Ricci(1552∼1610)’s Xiguojifa(西國記法) -

YUM, JUNGSAM | 2012, (67) | pp.387~427 | number of Cited : 4

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Matteo Ricci(1552∼1610: 利馬竇(Limadou)) was a pioneer in formulating the Jesuit missionary approach to China in the 16th century. His attitude toward Chinese culture was relatively balanced between praise and criticism. Ricci began his discussion of Chinese culture by stating that educated Chinese stressed the written language far more than the spoken language. He noted that even friends living close together in the same city would communicate by writing rather than by meeting and talking. Ricci stated that the Jesuits had concentrated on learning guan-hua(官話)(literally, official’s language) of which the term mandarin, which means both the officials and official language, is a fairly close equivalent. Xiguojifa(西國記法) was written by Ricci, who had much interest in learning Chinese written language, and was published by Zhudinghan(朱鼎澣) after Ricci’s death. This book demonstrates not only a Western scholar’s effort to understand the Chinese characters, but the way how to memorize the words and things. So the book was titled as an Art of Memory(記法) in Western Countries(西國), Xiguojifa. When Ricci showed his ability of memorizing the Chinese characters forwards and backwards in front of the Chinese scholars, he was asked to teach Luwangai(陸萬陔)’s son the art of memory to make him pass the exam for government official. Ricci wanted to show off his memory and Western traditional art of memory, so he decided to write this book. Xiguojifa consists of six chapters, Yuanbenpian(原本篇), Mingyongpian(明用篇), Sheweipian(設位篇), Lixiangpian(立象篇), Dingshipian(定識篇), Guangzipian(廣資篇). His ultimate goal is to demonstrate the efficient way to memorize things and words, which have been transmitted in Western tradition. An immense weight of history in Western tradition presses on the memory section of Ad Herennium. The Ad Herennum was a well known and much used text in the Middle Ages when it had a special prestige because it was thought to be written by Cicero. Art of memory in the Western tradition must refer back constantly to this text as the main source of the tradition. Every Ars memorativa treatise, with its rules for ‘places’, its rules for ‘images’, its discussion of ‘memory for things’ and ‘memory for words’, is repeating the plan, the subject matter, and as often as not, the actual words of Ad Herennium. And the astonishing developments of the art of memory in the sixteenth century still preserve the ‘Ad Herennium’ outlines below all their complex accretions. The artificial memory is established from places and images[Constat igitur artificiosa memoria ex locis et imaginibus]. In Xiguojifa, Ricci also introduced the art of memory based on ‘Ad Herennium’ outlines. Through the images of words, he tried to explain that Chinese characters can be memorized. He thought if we make use of the icons of characters, we can understand easily how to know the meaning of characters. A sign of signification in Ricci was his remark about the written Chinese as the images of the words. He stated: “This method of writing by drawing symbols instead of forming letters gives rise to a distinct mode of expression by which one is able, not only with a few phrases but with a few words, to set forth ideas with great clearness,which in our writing would have to be expressed in roundabout circumlocutions and perhaps with far less clarity”. From the above description, we can judge that Ricci had an understanding of Chinese language which had on the whole a deep and solid basis. When European culture encountered that of China in the 16th and 17th centuries, Jesuits were willing to accept the Chinese culture and tradition. This book can help us to comprehend Jesuit accommodative ideas of Chinese characters at a very early stage of their activity in China.

Chinese Character as Memory Image - Matteo Ricci’s The Western Art of Memory(西國記法) -

Nam-See Kim | 2012, (67) | pp.429~460 | number of Cited : 3

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Some observations on Philippe Couplet(1623∼1693)’s reading of Ye Kim(『易經』 ) - Focusing on his latin translation of the Kien figure(謙卦) -

AHN Jaewon | 2012, (67) | pp.461~510 | number of Cited : 9

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The ‘Qifufu’(齊夫婦) Volume of Alfonso Vagnoni’s(高一志) Xixueqijia(西學齊家) - The ethics between husband and wife as a missionary strategy -

Park Ji Hyun | 2012, (67) | pp.511~550 | number of Cited : 6

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Alfonso Vagnoni’s(高一志) Xixueqijia(西學齊家) is one of the texts that appeared as a result of the ‘accommodation’ position, which adhered to the strategy of cultural exchange through the fusion of Christianity and Confucianism, adopted by Jesuit missionaries in China in the 16~17th century. Xixueqijia introduced the European family ethics advocated by Christianity advocates, such as the ethics between husband and wife and the education of children. This Chinese volume may be seen to be connected to two other volumes, Xixuexiushen(西學修身) and Xixuezhiping (西學治平). The serial publication of these three volumes can be understood as an ‘accommodational’ reaction to the ‘Xiushenqijiazhiguopingtianxia’(修身齊家治國平天下) discourse that appears in Daxue(大學). At the root of this was the intention to summon Aristotle’s Politika, which also contains, in its discourse, the same concentric structure of individual -family-country. The aim of the article is to examine, through the analysis of the ‘Qifufu’(齊夫婦) volume of Xixueqijia, how attempts were made to establish some common ground regarding the ethics between husband and wife amongst the clashing of two worldviews. The ethics between husband and wife, as well as the issue of ancestor worship, represented the intersections where the Confucian worldview and the Christian worldview sharply clashed. The Christian notion of monogamy and the Confucian notion of the concubinage system stood at the center of conflict, and this issue acted as the greatest barrier in the acceptance of Christianity by Chinese officials. In China, it was believed that if monogamy(一夫一婦) ought to be maintained, it was because nature needed to coexist in harmony, as Yin and Yang must always maintain a balanced state. In other words, monogamy was not something ordained by God. The main difference between Vagnoni’s perspective of marriage and that of traditional Chinese discourse is that while he regarded marriage as something that must be maintained or overcome in order to pursue a value greater than the mere individual or family, the traditional Chinese perspective regarded it as something that happens naturally as one follows Dao(道). It can be said that this also demonstrates the difference between the perspective of ‘Xiushenqijiazhiguopingtianxia’in Daxue which sees Dao as existing unformally throughout the levels of individual-home-country and the perspective of Politika which considers that it is at the final level of the state that Dao can arrive at the greatest virtue.

Indian Mythology - Tales, Symbols, and Rituals from the Heart of the Subcontinent에 대한 서평

Ryu Kyoung Hee | 2012, (67) | pp.553~563 | number of Cited : 0

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세계사의 흐름 속에서 유교를 재조명하다(서평)

SOO JUNG - KIM | 2012, (67) | pp.565~576 | number of Cited : 0

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'패배'의 역사를 어떻게 구제할 것인가(서평)

CHA SEUNG KI | 2012, (67) | pp.577~586 | number of Cited : 0

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Journal of Humanities, Seoul National University 2023 KCI Impact Factor : 0.89

2012, Vol., No.67