동아시아 창세신화의 세계인식과 철학적 우주론의 관계

서지정보

ㆍ발행기관 : 한국구비문학회 ㆍ수록지정보 : 구비문학연구
ㆍ저자명 : 조현설

목차

1. 문제제기
2. 동아시아 창세신화의 유형 검토를 통한 문제로의 접근
3. 창세신화의 세계인식과 도가적 우주론의 관련성
4. 도의 신화적 의미와 신화의 신화적 포획
5. 맺음-로고스를 넘어서

한국어 초록

이천 수백 년 전, 시인 굴원(屈原, B.C.343～290?)은 <천문(天問)>에서 이렇게 물었다.

묻노니,
태초에 대해 누가 전해 줄 수 있을까?
천지가 아직 마련되지 않았는데 무엇으로 상고할까?

저 혼돈을 누가 궁구할 수 있을까?
무엇이 그 속을 떠다녔는지 어떻게 알 수 있을까?

때로 밝고 때로 어두우니 밤낮의 바뀜은 어떻게 이뤄진 것일까?
음양이 서로 섞여 만물이 생기는데 무엇이 근본이고 무엇이 변화인가?

둥근 하늘에는 아홉 층이 있다는데 누가 그것을 만들었는가?
그런 작업은 얼마나 훌륭한가, 누가 처음 그것을 지었는가?

천지의 지도리는 어디에 맸으며 하늘의 끝은 어디에 놓았는가?
여덟 기둥은 어디에 있으며 동남쪽은 어찌 기울어졌는가?

아홉 층 하늘이 서로 맞닿은 곳, 그 곳은 어디에 있는가?
하늘의 구석은 많고 많은데 누가 그 수를 알랴?
……………………

영어 초록

The question about the beginning of the world is the universal question of the creation myth and it is also the question of Cosmology under the category of philosophy. Then what embryological relation do East Asian Mythology and Philosophy have?
In the creation myth there was nothing and chaos before the Creator. The mythological thought could not find the difference between nothing and chaos, and though they felt something intuitively in them, they did not have the generalized idea but only imaged as god. That is the Creator appeared from nothing and chaos. By the way, what the goddess among the Creator, especially the Great Mother, appeared as a generalized idea not as an image is Tao in Lao Zi philosophy.
Tao is not what was abstracted based on any unique natural thing, but what described the image of the Creator that had the world exist, acting with personality as the conceptional principle. Confucian as well as Taoism also succeed to the world cognizance of the creation myth partly. But what Confucian, contrary to Taoism, based on in the course of development of the cognizance accepted the creation myth by the god of heaven among the type of one god creation or the type of two god creation.
Tao is the world principle producing all things and the principle existing inside not outside in all things. And it's the continuous change. This is not different from the figure of creation goddess. That point is different from the Logos of the western philosophy. Because the Logos, which is before creation of earth and the god itself, is the principle existing outside of all things. The Cosmology of Confucian is not same but is similar to the logos of the western philosophy. Because the original world cognizance frame was succeeded to it, Confucian prescribes the world order as Heaven's order. This Heaven is the principle of Confucian. This cognizance is that revert the heaven to the father-male and the land to the mother-female, grade both up and down and discourse this grade as the immutable order. This is the androcentric and anthropocentric cognizance. This cognizance gives birth to dualism. But Lao Zi doesn't emphasize the man as the center of the heaven and earth. It shows the indiscriminate world cognizance that all things was thrown before movement of the universe.
Taoism provides the clue for reflection about the Logocentrism. In Logocentrism what is irrational is excluded. Taoism and the mythological thought about the modern crisis from this exclusion is throwing the imagination of introspection.

참고 자료

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