朝鲜民族传统生死观研究

【作者】 崔荣根；

【导师】 黄有福；

【作者基本信息】 中央民族大学 ， 民族学， 2005， 博士

【摘要】 人类的生物学存在由生而起,因死而终。人类社会亦在生生死死的无间断新陈代谢中不断发展。这使得人们时时处处都可能遭遇生死问题,由此,生死引起人们的烦恼和思索。生死观是人们对生与死的关系和意义所抱有的观念。生与死、生命的诞生与躯体的消亡、永生的渴望与死后的归宿、生者与死者之间的精神联系,这一切都深化增强了人们在哲学思考、价值选择、宗教追求和文学艺术等方面的表现,影响了社会文化生活的诸多方面。然而死亡这个灰色文化课题,长期以来一直是我国传统文化研究的一项空白。近年来人类学家和民俗学者的研究集中于处理死亡现象中的人和其所处集体,而缺乏对死亡本身的关注。坟墓是其创造者宇宙观和死亡观的集中反映,而人们对老年人群的关注和对逝去者的葬礼则体现了一个社会对生命和死亡的关心和理解程度。因此,韩国历代主要墓葬和抚顺市当代朝鲜族老年生活以及朝鲜族社会的葬礼被选为撰写本文的实地调查对象。本文以上述田野调查资料及神话、民间故事、历史文献等为标本,采用民俗学、社会学和历史学相结合的方法,研究朝鲜民族的生死观,尤其从世界观和人生观的角度对朝鲜民族的生死观进行探索性的思考和研究,这在生死学研究领域具有一定的创新意义。本文在第一章论述了朝鲜民族史前及历代墓葬形态的演变发展,并阐明了各个历史时期朝鲜民族的死亡观。史前时期以来至三国时期,大致形成了以避邪、再生和升仙(神)等为内容的死亡观,这种死亡观对后世朝鲜民族思想文化的发展影响甚大。第二章论述了朝鲜民族传统思想对灵魂的种类、形态以及来世的认识。以怨灵信仰和善恶伦理色彩不鲜明为特点的灵魂观,反映了朝鲜民族更具和平与博爱精神的一面。长期从事采集、狩猎、捕鱼为生的朝鲜民族,以山和海为死后灵魂的归属地,形成了以山中仙界、海洋他界为主,地下冥界为辅的死后世界观,反映了人们认为死后世界和生前世界是重叠世界,只是因为人与鬼灵的属性原因彼此不能自由交流而已,当某一种契机使得一方成功转变其属性(轮回)时,便又能彼此顺利交流和融合。 第三章论述基于原始宇宙观而成的朝鲜民族的原始生命观,生殖崇拜。原始生命观是源于敬天思想和地母神信仰而形成的天生观和地生观。采集渔猎在先,农耕在后的生产历史,决定了朝鲜民族的先民形成了女性生殖崇拜在先,男性生殖崇拜在后的过程。生殖崇拜的内容是祈愿人丁兴旺和生产丰收。 第四章和第五章是本文的核心部分。第四章论述了朝鲜民族关于生死的传统哲学与美学思想。以统一与协调为精髓的“韩”思想同由中国积极导入的儒家思想交融在一起,形成了以世俗五戒、杀身成仁及舍生取义等信念为人生最高追求的生命实践精神。基于“韩”思想和儒教文化的朝鲜民族传统生死观更多体现的是天人合一和将自我小生命融入群体、国家乃至宇宙之大生命的顺应协调思想。 第五章阐述了以儒家孝思想为基准的朝鲜民族传统家族观念,并结合当前社会的发展,分析了朝鲜民族家族观念的变化及由此引发的老年生活和丧葬礼俗方面的一些问题。进而揭示了剥离老年人的家庭分裂和对传统丧葬礼俗的遗忘,将会使得当前濒临瓦解的朝鲜族传统文化加速消解,朝鲜族社会亦将为此付出巨大代价。 综上所述,传统生死观使朝鲜民族形成了崇尚自然、和谐、和平的民族气质。在一切讲求效率和竞争的今天,朝鲜民族更应理解传统生死观,并重构传统文化,从而为今天的财富世界能够真正建立一个讲求效率、公正以及社会责任的和谐社会奠定良好的社会氛围。 关键词:传统生死观,世界观,朝鲜民族更多还原

【Abstract】 As a Korean, the author believes that the biological existence of human being comes with the life and goes with the death. And this rule forms the social metabolism. How does Korean people deal with the problems of life and death that trouble them again and again?The Korean view of life and death is a result of their meditation through history. Generally speaking, the view of life and death deals with human beings’ interpretation of life and death. Such topics as life and death, birth and decaying, the long for long-life and the abode after death, the spiritual connection between living people and those who are dead, strengthen different people’ s philosophical meditation, cultural values, religious pursuits and literary and arts representations, and hence affect their different social aspects.However, for a long time this gray topic of death was absent in China. Recently Anthropologists and folklore researchers focus mainly on man and their different ethnic groups in the death rituals, neglecting the death itself.As tome is an expression of its authors’ cosmology and view of life and death, while different peoples’ cares about old people and their interpretations of the funerary ritual are also a social representation, the author chose three cases for fieldwork. They are the different tomes in southern Korean, old Koreans’ lives in present Fushun, China, and the death rituals in Korean society in general.This paper bases on materials from the three fieldworks and texts such as mythologies, folklore stories and historical records. By employing methods from folklore studies, sociology and history studies, the author analyzes Korean view of life and death and explores them from the perspective of worldview and life view. The author hopes to bringsomething new to the study of life and death.The first chapter discusses different forms of Korean tomes and their evolution in history. The author analyzes different views of death that connects with tomes, which came into being no later than the Three Kingdoms Period and they are reincarnation, avoiding evil spirits and god-becoming ascendance. Those different aspects of the view of death affect later development of Korean thoughts and culture.The second chapter concerns about Korean traditional categories and forms of anima and their knowledge about the future life. The Korean view of soul is characterized as not to clarify clearly between good and evil anima and not to distinguishing resenting souls, which are reflected in Korea people’ s lives, and this view shows a peaceful and charitable aspect of Korean spirit. And their worldview also gives priority to the mountain Efland and the sea Efland, which was supplemented by the interfacial undergrounds Hades. As the mountains and seas become the abodes of soul after death, it shows that the life-world and the death-world could overlap and they could communicate and mix with each other once any of them transform itself into the other through the incarnation.The third chapter analyzes the Korean original view of life, that is, the genital worship that evolves from their original cosmology. Its two elements are Heaven-Born and Earth-Born, originating from the adoration of heaven and the belief of gnome mother respectively. The author believes the fishing and hunting life styles are earlier than agricultural life styles, and this historical process determines that between the two elements of male and female structure, the genital worship of the female is earlier than the male. Korean people worship sex organs only for prosperous and harvest.In chapter 4 and 5, the author approaches his core part of thedissertation. The fourth chapter analyzes the Korean traditional philosophy and aesthetics on the death, which are mixture of both Korean essentialities of unity and coordination and Chinese Confucianism. This mixture cultivates the five secular forbidden rules, the spirit to die to achieve virtue and to lay down one’s life for a just cause, which are the highest pursuits of life. It is more a thought of the ideal of synchronizi更多还原