Exploration of new world view is very imminent task of this generation. To meet the request of the time, East Asian social thoughts is very valuable. The members of the Association of East Asian Social Thoughts have endeavored very much to construct new world view based on East Asian social thoughts. During last ten years, 33 papers have been published in the Journal of East Asian Social Thoughts. The papers have the characteristics as follow. First, researchers have tried to construct new world view based on East Asian social thoughts. The whole-and-part world view, the unitary world view, Li-Ch’i paradigm, Yin-Yang theory are the typical cases. Second, the discussion on new world view includes a view of human being, a view of society, a view of relation. The practical issues like as the problems of the aged, leisure, and family are also investigated based on the new world views. The purpose of this paper is to review and evaluate the 33 world view related papers published in the Journal of East Asian Social Thoughts.

In this paper, focusing on the Chair of phenomenology and Ch’i of Choi Han Gi’s philosophy, we have tried to seek a reconciliation resolving the conflicts between modernism and postmodernism. Specifically, based on our interpretations of the ‘phenomenological metaphor’ in Choi Han-Gi’s philosophy, we have tried to seek a possibility of building ‘an transversal communicative field’ between oriental and occidental philosophies. Ch’i is a particular concept Choi Han-Gi’s used to understand human beings and the world surrounding them relatively and dynamically. Likewise, Choi Han-Gi’s Chair is a field of real experiences given a priori as the transcendental ground of the ‘self and ‘world’. The phenomenological Chair is the channel of ‘intention’ passively functioning before the traditional consciousness vs. world dichotomization. This Chair-monism is the phenomenological key word that can be directly linked to Choi Han-Gi’s philosophy. The one who is closer to Choi Han-Gi’s Ch’i philosophy is Merleau-Ponty rather than Husserl. For Merleau-Ponty, Husserl’s Leib is another name of consciousness. Consciousness, therefore, continues to enjoy its privileged status, and tends to take the form of ‘transcendental subjectivism’. Thus, Husserl’s leibliche Intentionalitaet cannot go beyond the boundary of ‘intentionality of consciousness’. In this sense, Husserl-centered phenomenological thinking has a limitation to be an alternative to traditional dualism. Merleau-Ponty sets up an ‘intentional texture’ between ‘ego’ and ‘alter ego’ through the channel of Chair. Therefore, analyzing the discourse about Merleau-Ponty’s Chair can be identifying the relatedness of the phenomenological thinking and the thinking of Choi Han-Gi. We need to correctly interpret the relationship between the ‘ambiguity’ of Merleau-Ponty’s concept of Chair and ‘duality’ of Choi Han-Gi philosophy’s concept of Ch’i, through which we can find a dynamic tool that can overcome the opposition of modernism and postmodernism, and lead to their reconciliation.

The issue of ‘Modernity’ and ‘Postmodernity’ in the Confucianism is rising as one of the important discussions surrounding the Confucianism. Once criticized as the stumbling block in the modernization, the Confucianism now begins to receive the attention as the alternative thought towards the postmodernity. The present paper seeks to illumine the meaning of the ‘modernity’ and the ‘postmodernity’, by comparing and analyzing Laws of Montesquieu who is called the modernity’s pioneering thinker, and Ceremony of Juja who is regarded to have perfected the medieval Feudalism. The reasons for attempting this methodology are: first, Montesquieu’s Laws that are concerned with the order of things rather than the things themselves, and Juja’s concept that defined Ceremony as the statute of the heavenly order, the canon of the human affairs, share similarities. Secondly, although Montesquieu regarded the distinction between the natural law and the established law as an important factor for building the new republic, one could discover the concept of the natural law in Juja’s Ceremony that is founded on Ritual of the Sacred Man, and the budding sprout of established law in Ritual of the Time-King(時王). Thirdly, Juja’s clan-regulated system of Ceremonial rule belongs to Monarchy, according to Montesquieu’s classification of the political systems. Juja’s monarchy, however, is distinct from Montesquieu’s monarchy, in the sense that Juja’s monarchy is ruled by Ceremony. This point is also one reason why the comparative analysis is being attempted. Fourthly, both Juja and Montesquieu pursued the new society, and attempted to discover the new image of society, the portrait of the ideal society, via the Ancient. This ideal type could become one framework of analysis that could leap over the regional differences and epochal faults. This paper seeks first to establish the framework of analysis in conjunction with Juja by utilizing Montesquieu’s concept of Laws and theory of political system, and based upon which examine the distinctive features of Juja’s thoughts on Ceremony. Especially, upon the premise that the formalistic characteristic of Juja’s Ceremony originated from SoonJa(荀子)’s theory of Ceremony, it seeks to compare the thoughts of Bupka(法家) and SoonJa, and of Juja and Montesquieu. It must remain salient, however, that this paper is nothing more than the most elemental, primeval discussion towards the comparative study of the East and the West.

This article studies how to grasp structural context of sentences and main basement of thought in 『Lao-tzu』. I pay attention to Chapter 1·2·3·4 at structural context of sentences in 『Lao-tzu』. Chapter1 is abstract-domain, Chapter2 is linkage-domain, Chapter3 is reality-domain, Chapter4 shows that the image of Tao(道) are both ‘invisible container’ including the domains of Chapter 1·2·3 and endlessly continuously ‘infinite operation’. And Chapter 1·2·3·4 shows sentence system linked by the introduction(A)·the development(Ba+Bc)·the conversion(C)·the summing-up(D), so it be assumed that Chapter 1·2·3·4 are Preface of 『Lao-tzu』 summarized as essentials of Lao-tzu’s thought. A Dialectic interpretation about 『Lao-tzu』 by Liu Xiaogan (『Lao-tzu’s philosophy』 chapter5) serves as a good reference to explain the development(Ba+Bc) and the conversion(C). In the end, According to A·Ba·Bc·C·D as sentence system, I classified and arranged from Chapter5 to Chapter81 in 『Lao-tzu』.

Mo-Tzu(Mo-Ti) attempted to settle the social problems by everyone’s joint auspieces(兼相愛) and promotion of social welfare(交相利) in return disregard propriety-music as the Gentleman’s moral standard. We can discover the active element in the base of Mo-Ti’s political theory. The ultimate purpose of Mo-Ti’s theory is attainment to the pro-motion of the people of all nations’s welfare but the stabilizing power of a monarch. For the purpose of this, a monarch have to obey Tien(天)’s orders and the meaning of Tien is the supervisal Tien. Like this, in Mo-Ti’s democratic theory Tien, the people and the monarch exist together. Mo-Ti emphasized, as the third party was given a key role, politics by a wise man, national unity, political order, national welfare. This is the Mo-Ti’s idealistic political community.

The purpose of this thesis is identify the philosophical feature which is passing through the Confucianism and its developing aspects by looking at plan of Confucianism for being a saint and philosophical developing aspects. I want to totally understand the ideal scholarly points of Confucianism and their plans with this viewpoint by breaking from the understanding and devision of Confucianism led by philosophical inner logic. This thesis is premised that philosophical is a philosophy for being like Taoism and its ultimate goal is for being a saint. I want to explain the reason that everyone have to be a saint, the possibility everyone can be a saint and the methods for being a saint which Confucianists established, And I want to investigated the philosophical developing aspects and the answers from Mencius to Wang Yang-Ming’s philosophy.

This study aims at peaceful and happy dying for old people. These days most old people are dying in afraid and pain with withdrawal of body. This is the consequence of modern civilization which regards life as for the fulfillment of desire. In death education programs for old people in Korea they were taught which is important in life by the measurement of death. But these programs limited themselves to live the better life by memorizing death. The aims of this study is to make life perfect by one’s death. It is possible only by watching their own death. And death watching is possible by to exercise watching themselves, especially their mind in life.

From the etymologic meaning of the word “leisure”, we may certainly know that leisure recreates labor. However, the toxication as the socio-pathological symptoms against the positive feedback of leisure and labor can be fully foreseen by the nature of capitalism in which everything is commercialized. This paper is to explain the social causes of the deviant leisures, with toxic symptoms, that lead to the vicious feedback of leisure and labor, and consider the solution. For this consideration, I will first consider that the relation between leisure and labor is not opposite but complementary. Secondly, that deviant leisures are basically caused by the commercialization and privatism of leisure. Thirdly, that true leisure is the activity for self-growth in which the existence-oriented mode of life is displayed, and is nothing but a true well-being.

Tian Ren He Yi(天人合一, unity of heaven and man) and Sheng Cheng Bian Yi(生成變易, generations and changes) are two fundamental concepts essential to the mentality of the inquiry of I-Ching. The former is a holistic view and the latter an outlook of generative cosmology. Tian Ren He Yi or Tian Ren Gan Ying(天人感應, responses between heaven and man) means the unities of man and nature, subject and object as well as mind and body, which is an organic naturalism and organic manner of thinking. It starts from man and follows the line of gradual amplification of man to family to society and finally to the nature, consequently forming an organic cosmological picture. Everything would be generated according the responses between heaven and man. This is the claim by the inquiry of I-Ching as Sheng Sheng Zhi Wei Yi(“生生之謂易” “Yi”(Changes) takes the way of heaven and earth as its principle and makes things move, progress, change and develop with no end, what is above is the meaning of Yi.”). The interconnection of Tian Ren He Yi and Sheng Cheng Bian Yi, and the combination of Dui Dai(對待，opposing) and Liu Xing(流行, flowing) result in a basic schema of cosmological development and progress of human civilization claimed in the inquiry of I-Ching. This unique schema of cosmology claimed in the inquiry of I-Ching failed to play the role it has to in the formation and development for the contemporary science of western tradition, however, in the present-day exploring of establishing the new alliance of man and nature and complexity, it has already become the new intellect and inexhaustible resources for the development of science and technology as well as the social progress in China and West countries. Finally, generative learning as case study ,to expound the contempory significance of Tian Ren He Yi and Sheng Cheng Bian Yi.

The purpose of this paper is to study the process of using Hong Xue as the ideology of class struggle from 1954 to the reform era. Before 1954, there had been many researches for Hong Xue. But the Hong Sue study had been accompanied in terms of the ruin of feudality. These research tendency called the attention of Mao Tse-tung. And Hong Xue had been published serially in Ren Min Re Bao. After that, a series of academic meetings and symposiums had been held to criticize the capitalistic orientation of existing Hong Xue studies. Since then, Hong Xue study had been used as a tool for class struggle discussion. The Chinese Communist Party used it to achieve his political purpose. Hong Xue study was a typical event that the politics intervened in the academic activity and the academic affairs was used in the political movement. By the Hong Xue study which had been done to achieve political purpose, Hong Xue lost the literary·the philosophical·the sociological value.