本文選題：金可記 + 道教��； 參考：《人文雜志》2017年01期

【摘要】：20世紀fi期,在西安市南郊終南山子午峪發(fā)現(xiàn)金可記磨崖碑,在中韓兩國引起了不少反響。但是關于金可記,中韓兩國學界了解甚少,也有意見分歧,有必要進一步討論。本文以金可記為中心,通過其修道事跡、有關史料和歷史背景的分析,探討金可記在中韓文化交流史與中國道教史上的地位及意義,說明金可記作為一種文化符號的脈絡和涵義。本文認為過去事實是確定的,但對過去事實的解釋是開放的,尤其對金可記等在唐永居的新羅人,中韓兩國學術(shù)界要從多角度進行重新思考,有必要繼承"兼收并蓄""有容乃大"的唐文化精神并使之發(fā)展。
[Abstract]:In the fi period of twentieth Century, there was a lot of repercussions in China and South Korea, which caused a lot of repercussions in China and South Korea in the southern suburb of the southern suburb of Xi'an. Jin can be recorded in the history of Sino Korean cultural exchanges and the status and significance of China's Taoist history. It shows that Kim can be used as a cultural symbol. This article holds that the past facts are determined, but the interpretation of the past facts is open, especially in Tang Yongju's Xinluo people. To rethink, it is necessary to inherit Tang Wenhua's spirit of "eclectic" and "magnanimity" and make it develop.

【作者單位】： 韓國國立群山大學;陜西省社會科學院宗教研究所;
【基金】：韓國研究財團國際交流研究項目(NRF-2013S1A2A1A01065640)
【分類號】：K877.42;B959
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本文編號：1859576