‘한국도교’의 특수성을 논하기 위해서는 한국도교의 전개를 기반으로 하는 새로운 정의가 요청된다. 예를 들어, 한국도교는 ‘국교’의 역사가 없으며, 대규모의 조직을 갖춘 교단도교가 없기 때문이다. 이 논문의 목적은 삼국⋅고려시대 ‘도가’와 ‘도교’라는 용어가 어떻게 사용되었는가를 고찰하고, 당대 지식인들에게 도교가 어떻게 상상되었는가를 탐구하는데 있다. 이를 위해, 첫째, 삼국시대 ‘도가(道家)’ 혹은 ‘도(道)’라는 용어의 사용 용례를 찾아보았다. 둘째는 7세기 전후 당으로부터 전래된 도교가 어떤 도교였는가를 탐구하였다. 셋째, 10세기 말 일본 의학 서적에 인용된 신라와 백제 의학서를 고찰해 도교의술과 불교의 습합을 살펴보았다. 넷째 고려시대 도교제례와 내단도교 및 부록파 도교의 영향을 살펴보았다. 다섯째, 『동국이상국집』을 중심으로 고려 지식인들이 상상한 도교가 ‘내단도교적 성격’을 가지고 있으며, ‘노자’를 도교 최고의 신격으로 보고 있음을 탐구하였다. 이상의 연구는 ‘중국도교’와 다른 ‘한국도교’의 정의를 기술하기 위한 중요한 요소로 활용될 것이다.
In order to study the specificity of ‘Korean Daoism’, it has been necessary to define it based on the process of the development and changes in Korean Daoism. For example, Korean Daoism has never taken the role of a ‘State Religion’ in history, and it has never been divided into a large group of denominations. The goal of this article is to examine how the concept of ‘Philosophical Daosim(道家, Daoist thought)’ or ‘Religious Daoism(道敎) was applied during the Three Kingdoms Period and Goryeo Dynasty and to explore how the contemporary intellectuals of those times imagined Daoism. To do this, I first searched for examples of the use of the term, ‘Philosophical Daosim(道家, Daoist thought)’ or ‘Religious Daoism(道敎)’ in the Three Kingdoms Period. Second, I explored the types of characteristics found in Daoism, which originated from the Dang Dynasty around the Seventh Century AD. Third, I looked into a Japanese medical text, Uisimbang(醫心方), from the late Tenth Century which quoted medical texts from Shilla and Baekje Dynasty(Three Kingdoms Period) and searched for any interaction between Daoist medicine and Buddhism. Fourth, I studied the influence of Daoist ritual ceremonies and Neidan Daoism(內丹道敎) during the Goryeo Dynasty. Finally, I discovered that Daoism, which the intellectuals of the Goryeo Dynasty had envisaged as centering around a book of poetry, Donguk-isang-guk-jip(東國李相國集), shows some features which tie it to Neidan Daoism(內丹道敎), and that they consider ‘Lao Tsu’ as the highest-ranking God of all in Daoism. The above research will be used to form a ‘new definition of Korean Daoism’ which will set ‘the history of Korean Daoism’ apart from ‘Chinese Daoism’.
In order to study the specificity of ‘Korean Daoism’, it has been necessary to define it based on the process of the development and changes in Korean Daoism. For example, Korean Daoism has never taken the role of a ‘State Religion’ in history, and it has never been divided into a large group of denominations. The goal of this article is to examine how the concept of ‘Philosophical Daosim(道家, Daoist thought)’ or ‘Religious Daoism(道敎) was applied during the Three Kingdoms Period and Goryeo Dynasty and to explore how the contemporary intellectuals of those times imagined Daoism. To do this, I first searched for examples of the use of the term, ‘Philosophical Daosim(道家, Daoist thought)’ or ‘Religious Daoism(道敎)’ in the Three Kingdoms Period. Second, I explored the types of characteristics found in Daoism, which originated from the Dang Dynasty around the Seventh Century AD. Third, I looked into a Japanese medical text, Uisimbang(醫心方), from the late Tenth Century which quoted medical texts from Shilla and Baekje Dynasty(Three Kingdoms Period) and searched for any interaction between Daoist medicine and Buddhism. Fourth, I studied the influence of Daoist ritual ceremonies and Neidan Daoism(內丹道敎) during the Goryeo Dynasty. Finally, I discovered that Daoism, which the intellectuals of the Goryeo Dynasty had envisaged as centering around a book of poetry, Donguk-isang-guk-jip(東國李相國集), shows some features which tie it to Neidan Daoism(內丹道敎), and that they consider ‘Lao Tsu’ as the highest-ranking God of all in Daoism. The above research will be used to form a ‘new definition of Korean Daoism’ which will set ‘the history of Korean Daoism’ apart from ‘Chinese Daoism’.