CAJ | 학술논문

《上博二·子羔》所载三代始祖禹、契、后稷感生神话的内在结构可能和三代天命观的结构演变之间存在内在对应关系，三王始祖的感生神话隐约表达出夏、商、周在论证其政权合法性过程中，可能有意造成一种殷比夏、周比殷更亲近天命的意图，这可能是在同一天命观念范式中论证王朝更替合法性时不得已而为之的必然结果，它们都可以理解为服务于王朝政权合法性论证的政治隐喻。
《상박이·자고》소재삼대시조우、계、후직감생신화적내재결구가능화삼대천명관적결구연변지간존재내재대응관계，삼왕시조적감생신화은약표체출하、상、주재론증기정권합법성과정중，가능유의조성일충은비하、주비은경친근천명적의도，저가능시재동일천명관념범식중론증왕조경체합법성시불득이이위지적필연결과，타문도가이리해위복무우왕조정권합법성론증적정치은유。
As is recorded in Shang Bo Er. Zi Gao theinner structure of the heaven-induced-life myths of the 3 first ancestors of Yu,Xie and Houji may possibly have a corresponding relationship with the evp;itopmaru strictire pf tje 3-gemeration outlooks on mandate of heaven. The myths of the heaveninduced lives of the 3 first king ancestors indistinctly convey the meaning that the dynasties of Xia, Shang and Zhou,in authenticating the legality of their powers might deliberately contrive on interpretation that the Yin Dynast was closer to the intention of heaven＇ s mandate than the dynasties of Xia and Zhou. It might be an inevitable outcome of an involuntary choice in authenicating the legality of dynasty substitution in the same conceptional paradigm of the mandate of heaven. Therefore, they may be understood as political metaphors serving the authentication of the legality of dynasty powers.