Th multi-cultural society is bound to appear in the flow of history and this is the good opportunity for the mankind. Nowadays, however, the clash of multi-cultural society, which is the new structure of post-modern society, and the modern world view, which is an old world view, has produced many of the social problems. Therefore, a new world view that can cope with the multi-cultural society should be explored. This paper attempts to search the foundation of the new world view of multi-cultural society in East Asian thoughts. A new vision of multi-cultural society is investigated in the traditions of Confucianism, Taoism, and Buddhism.

This paper investigates the validity of the idea that considers the Confucian sacrificial rites (toward ancestors) as idolatry. In its basic doctrine Confucianism in far from practicing idolatry. The investigator found three factors that influenced Christians to take Confucian sacrificial rites as idolatry. The factors are ① the biases of the monotheistic religion, ② the arrogance of the Western culture and religion, and ③ lack of understanding of the symbolic meanings of the Confucian rites. It is recommended to consider the Confucian sacrificial rite as a symbolic behavior or performance which is designed to keep the sense of intimacy toward the ancestors, thus fulfilling the adage that we should pay respect toward the dead in the same way as we do toward the alive.

This article examined meaning of short-term entering the Buddhist priesthood at the present time, despite the growing leisure time, when shows that unclear improvement of the quality of life and the lack of leisure programs. We found that self-fulfillment and improve the quality of life is more important than the rest and free time as meaning of leisure in contemporary society but actually leisure interrupted a self-fulfillment and improvement of the quality of life. We reviewed the meaning of entering the Buddhist priesthood and considered structural and interpretive similarity of short-term entering the Buddhist priesthood and leisure in recognition on that sort of reality. It was very similar structurally the process of leisure, ‘usual’-‘non-usual’-‘usual’(separation-leisure activities-the reunion), and the process of entering the Buddhist priesthood(the secular-the sacred-the secular). Indeed, the meaning of short-term entering the Buddhist priesthood and leisure had a common feature in that they pursued freedom and natural self of human being. We checked up function and meaning of short-term entering the Buddhist priesthood as leisure program in case of Buddhism School, Woljeong temple. Ascetic exercises programs of Buddhism School showed sufficiently to be admitted leisure program in that it include an intrinsic attribute of leisure. And we clarified that program of short-term entering the Buddhist priesthood carried out function and meaning of leisure program through analysis on participants’ impressions and survey. Finally, we argued that the short-term entering the Buddhist priesthood program can be an alternative to overcome the problems of the contemporary leisure, and may be a model of the oriental leisure.

Individual leisure time is increasing by the social progress and development. Therefore, how to use leisure time creatively is became a research theme of sociology. People think that we should enjoy the leisure time. In terms of Confucianism, Taoism, and Buddhism, we should enjoy leisure time and it should not be a continuation of daily exhaustion. But rest and labor cannot be divided to completely different two things. These two is essential parts of our life. Therefore, in this paper, how to enjoy the whole life is investigated in the East Asian thoughts.

This study aims at reinterpreting Ku in I Ching. Ku can interpreted as symbolizing the perish of modern education and rise of the after-modern education. But I interpreted Ku as revealing two ways to become a excelling master pupil, the way of Truth and the way of Love that can make us to become a Saint(聖人). And the commentary on the individual lines of Ku as the stage to become a excelling master pupil and as the alerts at dangers on every stages.

This paper is intended to search a correlation between Chinese companies’ culture and Confucianism. After a reform and opening, China has constantly developed in the economic aspect, but a shortage of morality becomes an obstacle to interrupt a commercial business in the Chinese society. So, the Chinese government and companies have attempted to solve such the problem in accordance with the Confucian resources. By this background, a coined word of ‘Confucian merchant’ appears in the Chinese society. Confucian merchant means the combination of Confucianism and the market economy. Confucian merchant is recently-appeared terminology, but the similar form has already exists in the Chinese traditional society in terms of the history of Confucian thought. Through such the fact, it can be known that the Confucian moral and the market economy doesn’t conflict each other. Western companies have conducted the commercial business based on the commercial contract, but it doesn’t work well in Chinese companies. But, the moral human relation has been recognized as the important factor in the commercial business. The Confucian cultural psychology is absorbed into the Chinese enterprise management. However, the commercial business by human relations can be positively assessed in the moral aspect in the Chinese enterprise culture, but it can become the factor of causing a corruption because a justification cannot be obtained from the third party and the whole society. Accordingly, it is urgently necessary to establish the ethics for the third party in Chinese companies. However, it is not easy to establish the fair ethics in China. The altruistic ethics of the existing planned economy era cannot have any meaning in the market economy system. Also, it is assessed that the Contract Law, the system of guaranteeing the private benefit’s justification like the West is not appropriate. It is because such the contract relation is not suitable for a sentiment of Chinese people, and has the possibility of denying China’s socialistic system. Chinese companies’ fair ethics can be extracted from the Confucianism that the public interest and the private interest are organically combined in.

Joseon Dynasty was confucian age. Confucianism was spread extensively over whole country from the beginning of Joseon Dynasty, and formed school according to local specific character in each area. And accordingly, Confucianism culture developed variously in each area. Specially, Joseon Dynasty middle age was best golden age of Korean Confucianism. Confucianism of Goryeong area was same. This age was the most abundant quantitatively, and the most literary level was high age qualitatively. Goryeong area was point of contact detachment which Toegyehak and Nammyeonghak meet. So, there were many confucianists who take teaching from Toegye and name of others at the same time in this area. Goryeong area is point of contact of Kyongsang-bukdo and Kyongsang-namdo geographically, and it is point of contact Toegyehak and Nammyeonghak from thought. There is advantage of point of contact culture in expansive synthesis of various culture. We understood characteristic of confucianism of Goryeong area by three, that is, ‘Synthesis’ ‘Opening’ ‘Practice’ greatly in this paper. Can overcome critical sight about Korean Confucianism if understand confucianism of Goryeong area by this method.

This paper follows and analyzes the aspect of propagation which Josun’s Juja School took, centering around [Eui Rieh Tong Go], the work by the Chung brothers who actively played the part in the region of Young Chun, circa 18th century. The Chung brothers’ contemporary, second-half 17thcentury was not only the period in which Young Nam Southerners suffered the downfall in the political struggle, but also the time in which they suffered the economic ruin, largely due to the ascension of the commercial and manufacturing classes, and of the nouveau-landowners. While some of the Young Nam Southerners attempted to maintain their base by joining the Westerners, or sought to seize the political power via the radical method of Mu Shin Ran [military coup d’etat], the Southerners emigrated to Hoeng Gieh Ri, and there they focused on academia and endeavored to raise the younger generation of scholars. Eui Rieh Tong Go may be assessed as the crystallization of their study, and it illustrates so well the development process of the contemporary Rieh Study, and their works, Hyang Rieh and Hak Rieh, which they strived to establish anew, and especially for the fact that they contain the ideals of Juja School, they are worthy of the attention. Juja School is structured with the concentric order that expands from Family to Region, to Nation, and to Universe. Although its interest in Family is original to the Confucianism, the fact that Juja poured out his passion on the establishment of Academy [Seo Won], the operation of Sang Pyung Chang, and the popularization of the Regional Medicine [Hyang Yak], in order to restructure the regional order, is worth special mentioning. It is understood that the reason why the Chung brothers focused on Hak Rieh and Hyang Rieh in the 18th century, in which the traditional local noblemen’s power rapidly declined and the despotism of the appointed officials began, reflected these characteristics of the Juja School of thought. It is for this reason that this paper follows Josun Juja School’s aspect of propagation. Therefore, the present paper seeks to summarize the overall specialties of the Oui Rieh Tong Go, and to re-illuminate the Chung brothers’ Rieh School’s historical significance or the location in history. To add one point, it is held that Josun’s commonly spoken Juja School’s commonerization or popularization was carried out by the defeated Yang Ban [Scholar Class]. The point that the defeated Yang Ban was given the task of the era, and that was one cause that Juja School of Thought could rise as the hegemonial ideology of Josun, is attempted by this paper to clarify.

The purpose of this paper is to describe the historical process of the culture of ritual and music. To describe the historical process of the development of education of ritual and music is the main part of this paper. Confucius and his disciples contributed very much to education of ritual and music.

Confucianism recognizes human being totally. The essence of human being is the inner morality. Love(仁) is the essence of humaneness. The man who realize Love(仁) is called as a sage(聖人). The fundamental problem of modern society is the problem of morality. The Confucian view of a sage(聖人) is helpful to solve the modern social problems.