This paper focuses on Won-Hyo’s thought of HwaJaengIlsim (和諍一心) among Buddhism thinkers, whom developed wide and fruitful discourse on Maum (心) thought, in order to find the origin of the culture of Maum in Korean society. Looking at Won-Hyo’s thought of HwaJaengIlsim as the frame of Maum thought, authors arrive at some interim conclusions as follows: First, it is Maum that the core of Won-Hyo’s thought. Won-Hyo must be a Maum thinker in that he links Maum to the problematique of life. Second, Maum has the characteristics of Hapsim (合心, conheart). Authors identify this through the study of Won-Hyo’s thought of HwaJaengIlsim developed with the help of the concept of Ilsim (一心, Grand-One-Heart). Third, Maum has its own conductibility. For this, Authors compare Won-Hyo’s thought on Maum to Luhmann’s system theory. Conclusively, with this paper authors suggest that one intellectual origin of culture of Maum goes back to Won-Hyo’s thought of HwaJaengIlsim.

This thesis pursues the problem of Friendship, which appears as an aspect and an alternative of new intimacy in the structural fluctuation of intimacy, from the perspective of Confucian ideology. Since the development of modernity, we have experienced a crisis of endemic intimacy. When we seek a new kind of intimacy, we pay attention to Friendship. As a new aspect of intimacy, Friendship aims at 'love based on respect.’ In terms of Confucian ideology, it pursues intimacy of Mulailche(the stage which fully immersed in the target) and another aspect of Geuggiboglye(hold oneself’s greed and follow the courtesy). In terms of Mulailche(物我一體), Geuggiboglye(克己復禮) is intended to overcome the closed selfishness which is full of pervasive self-interest. It rejects the attitude of unfairly subordinating, dominating or possessing the other. It aims at the love of Sang-Gyeong-Yeobin(相敬如賓) based on honor and courtesy. It intends to expand and deepen from conquering self-interest to the field of the other through constant cultivation of Cheugeunjisim(empathy,惻隱之心) and the cultivation of behavior. By securing Friendship, it tries to overcome selfish and closed individualism and move toward a win-win solidarity.

This paper suggests a practice of rectification of names (正名) as a political process to be freed from irrational situation that inequality and injustice have been oppressed our life. In other words, the practice is aimed at escaping from immoral situation that monopoly and winner-take-all act like the law of nature and insist their citizenship. First of all, the crisis of life is kind of injustice, which is consisted of lack of subsistence and exclusion of social relations have been accumulated and shared in our daily life. At this point, the desire for giving ('Nanum') and political restoration starts to overcome the matter of inequality and injustice and set back from monopoly to giving ('Nanum.') It is a restoration of benevolence and righteousness that realization of giving ('Nanum') through rectification of names which is made up of virtue of individuals who internalize self-denial bokrye, beyond their self-interest. The rectification of names is realization of providence so it is a realization of public sentiment at the same time. In addition, this paper examines the demonstration of main process in term of rectification of names in the scene of history through the Vietnam War and Ho Chi Minh. Ho Chi Minh is a typical model of representing will of a human who tries to change society to be free and equal from corrupting human nature, colonial exploitation and monopoly which make people disable to maintain their personality under imperialism. He was at the center of independent practice among the Vietnamese who tried to resolve a yoke, the matter of unequality and injustice such as falling into extreme from exploitation by foreign powers, Sacrifice of institutionalized war, deprivation of ethnical and national human rights, exclusion of cultural opportunities, isolation from participation in world history. He argues that there is no such thing as a dignity of national independence and freedom to the colonists from France, Japan and the United States. Also, he asserts that all nations including Vietnamese have their own right to live, right to freedom, and right to happiness as well. Furthermore, Ho Chi Minh is a Confucian realist who emphasizes it depends on deep structure of civilization in Vietnam and correlation that liberation war, which liberalize Vietnamese from colonial oppression and lack of freedom, is going to be a success or not.

How is the human life in the time of artificial intelligence? The society in the time of artificial intelligence is predicted in terms of various view point. But it is not easy to show the ovious direction of the future social change. Nowadays the development of new technology is amazing. The importantt effects of the new technology are the liberation from labor, the increase of lifespan, and the change of human relationship etcetera. The changes are already occurring. In the time of artificial intelligence, to explore the vision of happiness of the aged is very meaningful to both of the aged and the young. It is because modern man should live long as the aged and therefore the quality of the life of the aged is very important. By these reasons, we should give attention to the happiness of the aged. In this paper, we will analyze the change of the life of the aged in the time of artificial intelligence. And we will pursue the ideal life of the aged in terms of Confucian thoughts. Finally, we will reveal the meaning of Confucian thoughts for the ideal life of the aged in the time of artificial intelligence.

Titmuss was regarded as a founder of the modern welfare states and social policy as an academic discipline. But his works have seldom been seriously considered in Korean academics, despite of his huge influences on the development of the modern welfare states. This article aims to evaluate the theoretical perspective of value choice raised by Titmuss and its impact on the modern welfare states. We consider his argument on the relations between market economy and the welfare state and the impacts of social policy. It also analyzes the legacies of Titmuss and the theoretical debates on the value choice and the role of the state welfare. This article will explore the principle of altruism and social integration as a key element of the universal welfare state and contemporary debates on the issue. Re-interpreting his classic works and articles, we will consider his moral and philosophical foundation of social policy as well as his contribution on the formation of welfare institutions and programs.

The family system, which is the longest one found by human civilization, has been constantly changed, but its status is still solid as the longest system in human history. However, the system has experienced some changes from traditional large households that include several generations to modern nuclear families with husband and wife centered and to single households. This study started with the necessity of new recognition about the problems of later life and the meaning of family in the age when over 50% of senior citizens who are over 50 years old live alone, or in the age when one-senior households are dominant. This study focuses on the necessity of switching recognition that old age can be considered as the period when the chance of living their own life is given escaping from all social obligations given before they become old. While researching the change of family structures and care problems focusing on the change of relationships between spouses and between old couples and their children, we intend to review the meaning of ‘living alone’ to old people according to the increase of single-senior households, and to contemplate the solitude of modern society and independent elderly life. While reviewing the meaning of closeness focusing on partner relationships in the family, we intend to research acceptability of non-blood tied alternative community that ‘they live in the same house but live separately.’

This paper focuses on the question raised by the change of human work and the world of work in the background of the discourse of new industrial revolution led by science and technology change. Paul Krugman, an American economist, said that US companies' profits are at the highest level in history, despite the economic depression created by the economic crisis in 2008. He explains that it is because Capital Biased Technological Change. So he says US efforts to ease inequality, which have been focused on improving education, that is, raising workers' productivity will not work. This change has to do with the question of whether human labor ceases to be a source of value in the current economic system. Then another question arises. If a worker, but at the same time a consumer disappear, then the question arises as to how many products produced can be consumed. These questions have to do with the question of whether the current economic system and the social structure can be sustained. Based on these questions, the paper reviews two positions on universal basic income, 1) as charitable giving and 2) preparation for social system transition. Finally, in order to prepare for transition to a new socioeconomic system, we suggest that education that nurtures economic human beings no longer fosters future humans, and that the center of education should be shifted from economy to society.

This paper is seeking answers to the question, 'Why Buddhism has become a multitude of Buddhas?' To do this, I briefly reviewed the concept of Buddha and the necessity of the concept. Then, it summarized the development process of the concepts of Buddha in the primitive Buddhism(初期佛敎), the Theravada Buddhism(小乘佛敎), and the Mahayana Buddhism(大乘佛敎). Finally, it discussed that the development of the concepts of Buddha was a way to save people.

This study examines the effects of religious activities upon the views of death among the Korean elderly using the narrative inquiry. The interviewees were four elderly persons who believed in “Won-Buddhism". The narrative inquiry data were collected from in-depth interviews between May and August in 2012. Content analysis was done by such criteria of narrative inquiry as research topic, ethical considerations, issues related to the data collection (collection methods, collection period and research journal) and meaning derivation processes from experiences. We covered five topics related to views of death among the elderly: views of death and the first memory about death, views of death and a religious doctrine, views of death and a funeral rite, conditions of well-dying, a death-preparation education. It turns out that religious activity had significant effects on several areas of concept of death and preparation of death. The result shows that death preparation programs are needed in order to develop the elderly’s quality of death.

In general, the religion is defined as a factor positively influencing on the happiness. However, in current Korean society, what appearance does the relationship between the religion and happiness have? Starting from this question, this study has investigated the relation between religion happiness for about twenty years from 1996 to 2014, and utilized the World Value Survey’s 3rd survey data(1996) and 5th survey data (2005) and the The Jogye Order Institute of the study of Buddhism and Society’s 2014 survey as its analysis data. As the research contents, this study first identified what factor Korean recognized importantly in their lives around the temporal gap of 9 years. Next, this study classified the influential factors on happiness into the demographic characteristics, the existence area, the relationship area, and the growth area and investigated them in order to verify the religion’s influence on happiness. As the results from the investigation, it was identified that while the existence area has strongly influenced on happiness, but in recent days, the family relationship was emerged as the most important factor for happiness. Eventually, the results of this study agreed that the family was the most important condition and the purpose in current Korean society. However, the no-relation between the religion and the happiness being identified through the whole research period raises a fundamental question about the role of religion in current Korean society.