Nowadays, the obsession to the modern view of labor makes much unnecessary suffering. And it is a critical obstacle for mankind to advance into the new civilization. The modern view of labor is based on the modern view of human being. Therefore, I order to explore a new meaning of human labor from the perspective of post-modernity we need a new foundation of world view is needed. As the preceding works for this discussion, this paper, attempts to reveal how the modern meaning of human labor has been made under the influence of the modern world view. And the problems of the modern view of labor are criticized in terms of post-modern viewpoint. Then, the new meaning of human labor is discussed in the light of the unified world view. Finally, the post-modern implication of the new view of labor is stated. From the viewpoint of the unified view of world, labor is not the activity that realizes the human potentiality. And it is not the only pathway to reach the state of human being. Rather, labor can be one of diverse activities to attain the humanity. And this humanity can be accomplished only when labor is realized as practice and enjoying Tao. The unified view of labor has important post-modern implications. First, it can be harmonious with the new social structure of post-modern society. Second, it can help mankind to be free from the obsession to occupational labor, utimatey, restoring the ecosystem of the earth. Third, it can contribute to the humanization of labor in the sense of post-modernism.

People are being forced segmental life in the modern society that a conflict ‘Labor Society’ and ‘Leisure Society’ coexist. Therefore, a perspective is requested to recognize work and leisure totally. This paper has discussed the following: critical review of the existing discussion for labor and leisure, the possibility of integrative view on labor and leisure through Buddhism, and a comparison with ‘Good Labor’. Both labor and leisure pursue the fulfillment of human beings. Nevertheless, humans are alienated. In this context, the ‘good labor’ is emerging. It is the overcome the alienation of labor process, and humanized labor. The basic conditions of ‘good labor’ are free, creative, and autonomous labor and social labor to overcome the selfishness of the individual, to contribute to improve the ability of workers and the maturity of human relations. All activities of Buddhism aim to Nirvana. Ultimately, labor is considered one way of Buddhist discipline. And further, leisure time of the Buddhist is time to discipline, Buddhist discipline is leisure activity. Therefore, labor, discipline, and leisure are one for the Buddhist. In this context, it is impossible to separate the labor and leisure. And labor and leisure are integrated via the Buddhist discipline pursue enlightenment, which is seeking self-fulfillment in the Buddhist context. Examples of ‘good labor’ in the Buddhist perspective can be found concurrent of Zen and agriculture in Zen-Buddhism or Zen practice in daily life. Hacker's ethics is shown feature of humanized labor, which ‘good labor’ and Buddhist perspective present integrative form. Therefore we are necessary to pay attention as the main case of ‘good labor’.

Confucianism and Confucian politics have encountered prejudice and social common notion for a long time. The substance of them has been ignored or distorted academically by modernism and Orientalism. Thus we need to understand the ideal type of Confucianism and Confucian politics. In Confucianism, the publicness of politics and ruling was not just rhetoric but categorical imperative or religious commandment. Confucianism began with criticizing power politics and logic of interests of the Spring and Autumn Period and focused on publicness and moral politics. Especially Sung Confucianism has two mechanism guaranteeing political (ruling) publicness. The first is logic of Confucian contract and the second is fundamentalism. These two mechanisms made Confucianism influential instrument to criticize real politics and Confucian politics also could be strict moral politics. The politics of Sa-rim based on Sung Confucianism is the ideal type of Confucian moral politics. The politics of Sa-rim of Sung Confucian fundamentalist was also charismatic religious movement to make reality sacred.

The year 2008, August 27th, A buddhist anti-government demonstration which is called as ‘Bum-Bul-Gyo-Do-Dae-Hoe’ have out-broken at plaza front Seoul city-hall. Most of korean buddhists all over the country including many monks attended at the demonstration. At a glance, the demonstration is seemed like a conflict between Lee Myeong Bak government and Korean buddhism. But, at a gulf of the demonstration, long standing conflict between Protestantism and Buddhism in Korea which we called as ‘war without gun shot’ have made a steady progress. So, we can not but inquire the causes and conditions of the conflict. The findings of this study is as follows: First, as well known, the roots of this conflict is idealist fundamentalism of Korean Protestantism. Second, the substantial energy of it is secular political power and economic wealth which Korean Protestant have accumulated until now. But these two factors is indirect conditions of the demonstration, The direct factor or cause of the demonstration is not only many unfair events done by public officials who are known as protestant but also many offensive and assault sermons by several famous clergyman of which contents are constituted of blasphemy against Buddha and negation of buddhist doctrine and buddhism itself. Actually, many accidents overrode the wishes and expectations of Korean buddhists have occurred since the advent of Lee Myeong Bak government. Meanwhile, we also have paid attention to the way that this religious conflicts is related to many social conflicts in Korea including Buddhism-state conflict, political conflict of regions, class conflict and religious conflicts at several private sectors such as home, work site, peer group. Because this way is peculiar phenomena in Korea well known as multiple religious society.

Korea and China use equal character and shared similar thoughts for a long time as the adjoined country. Therefore, Korean and a Chinese are having more cultural similarity, and understand well each other than anyone. There were a lot of changes in the two country during last one century, culture of the two country also changed much so. However, traditional culture of two country people is still important channel that understand each other. As well as Su-Wu is person of loyalty that the China is proud of, it is model of life that tradition society’s korean people respect. The Spirit of Loyalty of Su-Wu and endurance which overcome adversity gives us a lot of impression today. Specially, Su-Wu is bridge which Korea and China two country people make each other intimate.

The faction politics of Chosun was estavlished by salim(山林) with Neo-confucianism. The system of the faction politics acted at the politics with the containment to the principle of the balanced through these an unbi-ased view. By appling of the principle of the faction politics to modern Korean politics, we can set up the new relation of the a political party and the National Assembly, the a political party and the a member of the National Assembly. We can create a ideal party politics national assembly system. The national assembly system of modern is a party politics democratism system. We can apply the principle of the balance and harmony, of the pursuit of the idea value to these national assembly system. These are a goal to pursue of faction politics. And so we need to make a member of the National Assembly restrict at the party thoroughly.

Death is one of the biggest event in life. But these days the process of death is transferred to doctors, thus dignity of finishing the finale of life or meaning for people who are left to live(Surviving) seems less important. Facing death not only provokes fear it also makes us aware of the meaning of life and makes our lives affluent so it is something we shouldn’t put behind. The point of this paper is to show what is the ‘good process of dying’(facing death) modern day Korean wants, and how ‘good death’(Death) consist of by doing a survey called ‘idea research of death for Korean’. And found out what influence is given or can be given by view of death in confucianism in ‘good death’ present age Koreans want.

Concept of ‘Sincerity’ is a core one in Doctrine of the Mean and the Confucian philosophy. From the point of the existential philosophy, the concept of ‘sincerity’ includes three meanings which are different and interrelated between each other. First of all, the ‘sincerity’ refers to the becoming principle of heaven and earth. That is, ‘sincerity’ as ‘the existence of pure and true’ is the foundation of existence of all the beings because it keeps deviding them into ‘something’ and ‘nothingness’ and retains them as ‘Thick－thin’ of the earth and ‘High－ Bright’ of the sky. Secondly, the ‘sincerity’ means the process of generation of all the things and the human beings from heaven and earth which constitute universe as a life. From this perspective, all things are the body of universe and human hearts are the soul of the universe. Finally, the ‘sincerity’ refers to the ‘straightforward’ and ‘trust’ which constitute the basis of person’s social life. Confucius believed that social life includes three important elements: the economic base, military strength and the confidence of the people in the ruler, of which the most important thing is the confidence of the people in the ruler. That is to say, trust is the premise of the establishment of a moral community. So, Zisi said “Making oneself sincere is the Way of Man” in Doctrine of the Mean. In short, the concept of ‘sincerity’ in Doctrine of the Mean fully reflects the concept of universe as a life and sense of community in Confucian philosophy. Today, the awakening eco-consciousness requires us to establish a new self-consciousness that goes beyond the individualism and sincere dialogue is increasingly becoming to be the basis of constituting a healthy and democratic life. At this point, we will rediscover the vitality and values of the traditional Confucian philosophy.

The purpose of this paper is to arrange and study of natural disasters that were documented in Chun-Qiu. Natural disasters that were documented in Chun-Qiu are 148 times. I distributed them in six categories; phenomenon of sky, phenomenon of earth, phenomenon of climate, phenomenon of water, phenomenon of organism, and phenomenon of human body. In this paper, it is evidenced that Chun-Qiu is the first book in the world which describes natural disasters systematically. And I indicated that the contents of documents are fluent, continuous, and systematic. Moreover, in this paper, it is evidenced that one of main purposes of Chun-Qiu is to describe natural disasters.