By the late modern society, the intimacy and the attitude of human relations have changed significantly. That change has been appeared as signs of crisis and various risk aspects in the area of love, marriage, family and others. In such a risky social conditions or situations, whether the ballast keel exists in the realm of intimacy in our society, if it does, it is important to find out what that is. At the point of facing crisis of human relations and intimacy, we are planning to build up rigid system of intimacy. As one of those alternatives, this paper depicts the speculation system of Confucian Thought in a different perspective. Especially as the ideological foundation of the new institutional structure, the cultivation of Geuggibogrye(克己復禮), Chungseojido(忠恕之道), and Cheugeunjisim(惻隱之心) will be studied in priority. And to look carefully to suggest an attitude of reverence(相敬如賓) as relationships and intimacy ethics center. Of course, in late capitalist society whether the Confucian Thought as a new alternative has the relevance will require another debate. ‘By restoring closed, too ultra-selfish self in relation ethics and norms toward a batter(克己復禮),’ ‘robust and consistent mind always put at the center of the heart become one oriented to the bar the heart and the orientation of each other(忠恕之道)’, ‘If you bear to agree with numbered with a batter of mind and attitude towards the not so(惻隱之心)’, and may be renewed intimacy between man and man as a castle in the late modern society. If this relationship ethics is working properly in between individual and individual, between individual and group, and between organization and organization, both conflict and rejection can be mitigated and changed. Something that we are existed as the presence together on this earth is very profound and mystical thing. The absence of an intimate relationship is a loss of fundamental meanings to each other. Therefore we are the watchtower to each other and the presence of each other with each other. Also, love and intimacy recovery is solid citadel and also would like for people obsessed with existential anxiety. We must select a practical strategy of the intimacy-oriented and future-oriented planning by the way return back from the bad thing to the good thing: 轉凶反吉) in the perspective of the I-Ching(周易). We must take the attitude of Geuggibokrye to transgress the intimacy crisis. So we must orient forward the Sanhgyungyeobin intimacy each other for communication and empathy.

This study reflects on the lack of an agreed upon notion of humanity within the community, and reviews the notions of humanity found in Confucianism and Buddhism so as to establish a new notion of humanity. The discourse on humanity found in Confucianism and Buddhism, both of which take a monistic and organic view of the world, suggests an image of people that differs from the prevailing worldview in the modern West. It emphasizes the need to be a rightful man based on relationships. While man in Confucianism is defined as a microcosmic ego in which the logic of the great universe is embedded, man in Buddhism is viewed as a Buddhist-natured ego premised on a complete personality. Although man is a being in which completeness has been naturally embedded, the proximity to such completeness differs across individuals. Man moves towards completeness by supplementing his incompleteness through actual relationships. There is no me without the entire world, and there is no entire world without me. The view of completeness being embedded in man leads to the establishment of detailed measures from which the nature of man can be derived based on the contents of humanity education. These contents of humanity education are based on the analysis of humanity suggested in Confucianism and Buddhism, and the practical analysis in one’s everyday life. Humanity education is designed to cultivate and improve the will of man, which can easily fall into darkness, while at the same time transforming will into one’s daily habits through prolonged and repetitive practice. Humanity education is as such oriented towards the recovery of human nature and the discovery of the self. Various humanity education methods have been implemented throughout the history of Confucianism and Buddhism. An in-depth consideration of the humanity education study and training methods found in Confucianism and Buddhism may suggest novel ideas in terms of the development of new humanity education. Traditional methods have been applied at actual education sites. In this regard, continuous research will be needed on this subject.

The subject of this thesis is education of Toe-gye's grandson through his letters to him. To begin with, Toe-gye's philosophy of education and his family's tradition of scholarship were examined and the specific contents of the education and its distinctive features were explained. In the process of this study, Toe-gye's remarks were examined as directly as possible to reveal his grandson's education. Toe-gye considered that being a true person is the core of learning and, such learning is not difficult. In the tradition of Toe-gye's family's learning, the reason for everything is sought and studied in order to become a great person. In the letters to his grandson, An-do, Toe-gye insisted on keeping good company and encouraged cooperative study. He stressed philanthropic human love, taught basic propriety and encouraged prudence. Toe-gye had his grandson study the basic Chinese Classics with elementary Chinese books and practice writing with the collections of literary gems and history books and, ultimately realize the philosophy of the matter. He considered the company in which one studies more important than the books that one reads.

This paper demonstrates the Luhmann’s “re-entry” referring the concept of Spencer-Brown’s “re-entry” to be a powerful alternative overcoming the limits of modern epistemology. Reentry means to enter again in self distinguished from others. In the Spencer-Brown’s calculation aiming to the basic requirements for existence, it is important to indicate itself being distinguished from others in time dimension. Spencer-Brown tried, under the assumption of the form of distinction, to make numerous simulation of indications. He finally can accomplish the coincidental performance of both distinction and indication, the basic requirement for existence, only through an act of re-entry. On the other side, Luhmann persue the strategy of ‘coincidental performance of distinction/indication’. The both, as events, are able to be performed on the time axis. This idea even let the distinction ‘existence/nonexistence’ to be altered by the distinction ‘indication/ distinction’. Indication generating ‘observence subject-observer’ on the one and distinction generating ‘unmarked space-observance subject’ on the other side actualize ‘unmarked space/ observance subject/observer’ in the relation with each other for a moment. This is the same in the Luhmann’s general systems theory as ‘distinction/indication/re-entry’, and in his social systems theory as ‘information/utterance/understanding’. The frame in which fixed subject observes objects said to come from where else, has to be and will be substituted with the frame in which observer being produced observes observing subjects being produced. It is because the re-entry is a modern observing instrument sui generis. Change itself in observing, it makes social difference, time difference, matter difference to be observed.

Since 5·31 Educational Reform in 1995, Korean higher education expanded and opportunity for higher education became almost universal. But this expansion did not consider existing rank order of universities and thus competition for prestigious universities has been intensified. After secondary education in Korea became universalized, almost all Korean adolescents’ educational expectation became four-year college. Such elevation of educational expectation raised demand for higher education in Korea. However Korea’s expansion of higher education responding to this demand did not consider demographic change in 1980s resulted from family planning policy in 1970s. In addition, industry structure and labor market could not accommodate fast increase of highly educated population at that time and consequently returns to college education become polarized. This study argues that fast increase of opportunity for higher education from the middle of 1990s is the result of interaction between ironically strengthened egalitarianism in Koreans after democratization process since 1987 and crystallization of class structure in 1990s. In the process, Korean government used the increase of opportunity for higher education as a policy measure to resolve the problem of deepening inequality. However, as the tendency of private resource determining college ranking admitted has gotten intensified, Koreans has lost trust in formal school education and expansion of higher education has not lessened inequality but deepened. The failure of Korea’s higher education expansion policy require us to rethink about the fair allocation of unevenly existing educational goods not at the level of education policy but at the level of politics and our society as a whole.

Analysis of cultural contents and cultural contents consumption are becoming increasingly important. This study discerns cultural contents consumption through idea of database consumption by Azma Hiroki. First of all, Azma Hiroki derives an idea of database consumption from Otaku’s consumption style. These days, Otaku is going global. Thus, there is a view that database consumption will be a global phenomenon. Secondly, Moe-elements, which is one of the elements in database consumption, indicates that contents can be subdivided by something which brings immediate emotional react. The idea focuses on the strong role of consumer in modern society. Based on the idea of database consumption, this study investigates the consumer’s aspects in Korea and Japan. Also, this study presents an implication for cultural contents industry and consumption of Korean society.

Can the doctrines of Chu-tzu and Islam be compatible? This question had been raised from the 16^th to 17^th century in China. The muslims in China was despised and criticized by the Han Chinese. So the Chinese muslims, who realized it is necessary that the Chinese be exposed to the excellence of Islam, tried to interpret Islam in terms of the concept and ideas of Confucianism. The results of their efforts made the two streams of Confucianism and Islam connected each other, which can be divided into the following three categories. The first type approaches Islam on the basis of the definition of Confucianism. Most Chines did not have any basic knowledge of Islam. Therefore the Chinese muslim interpreted the Koran according to the philosophical terms of Confucianism. The second category takes the way of informing Islam to make up the defect included in Confucianism, such as afterlife view. So the Chinese muslim had explained Confucianism based on the Islamic view of afterlife. The third one is a kind of reciprocal interpretation between Islam and Confucianism. This type searches for similarity between Confucianism and Islam and emphasizes the parallels between the two doctrines. According to their assertion the heaven in Confucianism and Allah in Islam are not different, and the Oryun in Confucianism and the Ogong in Islam are quite similar, through which the two doctrines can be compatible each other.

This paper examines the national commemoration and national heroization of the historical figures, focusing on the Great King Sejong(GKS), and particularly, analyzes changes since democratization in the political and social context. In this way, this study reviews the appropriation of history and utilization of historical figure by state power. Actually the national commemoration of GKS was begun since the era of Yushin. But It didn’t receive significant attention during the fifth and sixth republic and state noted in earnest this commemoration since the Civilian government. After this period, the commemoration of GKS gradually began to attract attention. So, the transformation and the characteristics can be summarized as follows. First, GKS has an affinity for civilian. Therefore, GKS was the natural historical person to commemorate after the Civilian government. Second, the symbolic meaning of GKS, while encompassing democracy and human right and culture, has gradually expanded its scope. So, despite globalization and localization, the national commemoration of GKS becomes more diverse. Third, changes occurred in the way of national commemoration. In the past, through a large-scale commemorative culture, the attention of the people was fixed on a certain memorial. But after the democratization the commemorative method was changed in a way that gives the name to the national project. This transformation of the commemoration of GKS are more robust since 2000 and spread of the commemoration of GKS spread more after the democratization. So, GKS was taken a distinct position and then become the historical figure that was commemorated in nation-wide dimension. These changes are clearly shows the interaction of the commemoration and the political and social environment, and are vividly show the symbolic politics and cultural politics which are mediated by historical figure.

Drinking tea customs of Korea and Japan was introduced from China and loved by many people, forming the tea culture in their own countries. As a means of cultivation of minds or hospitality for priests or literary men or as their taste drink, tea was welcomed and sometimes was widely used in important ceremonies. From their being called differently as ‘tea doctrine’ in Japan and ‘tea ceremony’ in Korea, two countries are showing different features on various aspects, like its spirit, formality, usage and their base. While Japan's tea culture stresses spiritual enhancement and its formality, that of Korea make much of liberal formality and could be characterized by its diversity in usage. These different patterns of development in tea culture of both countries seem to give us meaningful suggestions about its future orientation of development. Firstly, As formality does not mean just only formality and spirit does not stop just being spirit, they both could make development by the intervening process of give and take. And hence, there should be more effort to meet the need of the times that requires fusion and combination in tea culture’s formality and spirit. Nextly, to enlarge the base of tea culture, peoples engaged in tea culture should not stay content with keeping our tea culture as that of upper class or a certain group, but have to make more effort to expand to the general public. Furthermore, the tea culture should be used both as an instrument of self-reflection and a social medium for mutual understanding and harmony, thereby making it more popular and global.

Previous studies on North Korean defectors regards these people as ‘target audience of social adaptation’, ‘society has to take care’ and ‘client who needs social support’. However, we can also define social adaptation as changing process throughout interaction in Korean society. This specifically refers an individuals who left old-society, now come to new society and starts its interaction. Through this process they recognize their role as social member and complete responsibility in a new territory. We can also call this as social adaptation. The aim of this research is to explore, ‘how North Korean defectors think about ‘adaptation’ constructed by South Korean society. In addition, this research also studied causal relationship between North Korean defectors’ satisfaction and their difficulties. This study also provides possible alternatives. North Korean defectors’ adaptation in South Korea can be distinguish two sub-categories. The first one is ‘goal oriented adaptation’ which means people live their life with own goal and own identity. The other one, ‘process centric adaptation’ refers that defectors live peacefully by recognizing their social status. In short, the ‘adaptation’ made by North Korean defectors means making equivalent social status which can equally associate with South Koreans. We can named this as ‘transition period’ which constructing their own standards and identity. Hence, we need a new definition which can measure North Korean defectors social adaptation more correctly. Also, social insight is required to social policy. I hope that this research can help government to change their incumbent policy based upon adaptation centric approach to social centric approach. Furthermore, I expect more systemic and statistic adaptation model will be invented.

In today’s information society, the characteristic of material is emerging the subject of sensory communication and artistic areas not remaining the object only. That is, it functions another expression pattern of culture or artistic architecture. In previous research ‘Value perspective of material and social expression pattern of architecture’, Moonjungpil interpreted three keywords ‘projection’, ‘transformation’, ‘symbol’ represented on architecture by three value theory ‘use-value’, ‘exchangevalue’, ‘sign-value’. Furthermore, in this study, using the example of social representation projected on western modern architecture- revealed by use value -, similar analysis on Korea architectural culture will be carried. This study reviews how the architecture -mainly formed by constructive combination of materials- has been with social changes by accepting the values of the times. In today’s information capitalist society also, the analysis on such combination of projective presentation and traditional value in architectural area contains many sociological meaning. Through this study, a critical analysis on realist meaning of materialized and commercialized architectural culture in modern capitalist society will be possible. And by the viewpoint of ‘use value, functional utility and projection’ on architectural process related with the presentation of materials in information society, it may contribute to found the basis of architectural sociology prospect.