This research aims to establish a character virtue based on Choe Han-Ki's Ki-momistic theory, and a theoretical basis for constructing the desired character virtues in modern Korean society. For this, we identified the humain nature as a Ki-monistic beings and examined both body(身體), atmosphere of body(神氣) of Hyungjil-ki(形質氣) and mind(마음), humain nature(本性) of Unhwa-ki(運化氣). Choe Han-Ki considered body as instrument for realization of human naturere by recognizing body as instrument(器械）or body-machine(身機). And he regarded human nature as vibrant beings by considering human nature as Hwal-dong-un-hwa(活動運化). He also recognized the human nature as cosmic unity by grasping human nature through order of Samdeng-unhwa(三等運化). His emphasis on character virtues is based primarily on ki-monistic human nature, but in detail, it was well expressed in his person evaluation theory(측인론). The category of person evaluation is just a category of character composition. And person evaluation criteria correspond to the ideal character virtue of human nature. The character virtue may be decided in the end by evaluation category and value for ideal person. Choe Han-Ki proposed the categories of person evaluation such as appearance(容貌), atmosphere of body(神氣), virtue of mind(心德), behavior(行事), knowledge and experience(聞見), circumstances (處地）and way of human(人道). And he explained evaluation values of each category such as balance(균형) and harmony(조화) in appearance, strength(강약) and purity(청탁) in atmosphere, simplicity(순박) and sincerity(誠僞) in virtue of mind, discrimination(시비) and benevolence(인ㆍ불인) in behavior, morality(도덕) and ethics(윤리) of the way of human. Choe Han-Ki' person evaluation categories and criteria of value for character virtue have a certain age limit. Non the less, his character theory have usually two significant implications. Firstly, His theory can contribute to understanding the korean character virtues in depth, in the sense that the korean traditional character is deeply reflected in the traditions of korean people. Because his character theory reflects the unique history and culture values of korea. Secondly， we can find a theorical basis for recognizing and supplementing aspects of modern character virtue. In general，we can find a wholistic character virtue and an ecological character virtue based on his Ki-monistic world view.

Although many scholars in Korea regard Confucianism as a reactionary ideology for authoritative regime, some researchers at home and abroad began to regard it as a pro-democratic value for providing sources of democratic-communitarian thought. This study attempted to restore the history of confucian political movements in the 1960’s and explain the mechanism of confucian fall since 1970’s. Through this work, we could learn more about modern Korean confucianism and the relation with confucianism and Korean politics. Results of this study are follows. Firstly, Confucian intellectuals participating ‘April 25th professors demonstration’ contributed to succeed the April revolution in 1960. Banking on its success, some confucian intellectuals took a challenge with progressive political organization, Minjatong. Kim Chang-Suk and Kwon Oh-Don were their leaders. During that period, modern confucians were faithfully maintaining the point of contact with real politics. Secondly, after ‘Seoul Confucian declaration’ against ‘1965 Korea-Japan Normalization Treaty’, confucian intellectuals lost the traditional political ideal for moral community and retreated into an isolated academic fields. Collapse of Yudo-Hoe made confucian coping with regime oppression passive. As a result, the nature of Confucianism transformed ‘from religion to literature.’ Thirdly, although Confucian languages and values had provided oppositional political coalition with rebellious mentality, confucians lost initiative in respect to real politics and ideology in the 1970’s. Since then, confucian circles were rapidly conservatized for their survival. Through these serial procedure, confucianism was doomed to an inevitable decline.

Politics is the essential condition of survival and inescapable result for human beings who live together in the society. Since the emergence of the state which dominates collective violence, the political activities of the state enlarging public orders take the supreme position of social institution which makes the biggest impact on human lives. With the regard to this importance of the political role of the state, the question of how the people, the sovereign power, does control the political activities of the state becomes the most important political task in the modern society. Korean society has been succeeded in the democratization since the late twentieth century after colonial experience, the Korean war, and military dictatorship, although it comes in a non-linear development process. This paper aims to provide an answer to the question of how Korean society achieves compressed democratization with overcoming political underdevelopment, by way of investigating the relational mode between First, authors look at the priority of public opinion, in other words, collective heart, rooted in the Eastern political thought of democracy, with brief reviewing Weber, Huntington, Fukuyama, and KIM Sang-Joon who talk the relationship between Eastern religions and democracy. Second, we highlight the theoretical correlation between the Maem(heart) culture of Buddhism and Confucianism and real politics of contemporary Korean society with unveiling the priority of public opinion in the civilizational background of Buddhism and Confucianism. The impeachment situation and the so-called candlelight rally are introduced as an example of Korean politics where Maem(heart) culture and political activities are correlated. Finally, this paper suggests new type of moral politics which mobilizes collective Maem for resisting to injustice in an explanation of relational mode between Maem and politcial order, to the conventional approach of social movement which remains that the mobilization of Maem is simply to mobilize certain resources and values.

The feelings of disgust and hate are wandering the globe. The atmosphere of blindly condemning and excluding certain groups, such as anti-hallyu(Korean wave), violence of Neo-Nazists, raicism, homophobia, and anti-feminism, is widespread over the world. In addition, the racist discrimination and violence are occurring everywhere as right-wing parties supporting anti-immigration, anti-refugee, and anti-Muslim policies are in power. Disgust originally means a rejection to a specific food due to increased sensitivity of the body, but it also means a phenomenon caused by a feeling of discomfort or hatred to a particular object, group or people: in this sense, disgust is closely related violent acts of isolating, excluding, or extinguishing the object of disgust. Disgust toward human being is also the basic emotion of ‘biopolitics’ in that its racist thinking treats others as polluted and risky and thus tries to eliminate them. The objects of disgust are political, historical, and social products: they are artificial constitutions, constructed ideologically by certain groups to promote their inner integration and to maintain and expand their vested rights. Right-wing conservatives and religious fundamentalists declare certain groups as a heresy to disturb and destroy social order and blindly criticize them, putting the blame of exaggerated, distorted attributes. After discussing characteristics of the feelings of disgust, this article discusses emotion of disgust that Korean right-wing conservatives are spreading through so-called “pro-North (left-wing) forces” discourse in terms of religious sacrifice and biopolitics. It also shows that such emotion of disgust and exclusionary politics are negative emotions which interfere with republican solidarity based on reflection of ‘the other,’ including participation, solidarity, communication, persuasion and understanding.

Does a Chinese model exist and is it possible to be applied the Third World as a general development model? Many of the Chinese scholars claim that the present Chinese system has arizen from the long-standing cultural experiences being accumulated through the long history and is the most suitable development model to China today representing the unique Chinese characteristics. But it has the alternative to be criticized just to support the authoritarian regime dominated by the Communist Party that had achieved rapid and long-standing economic development without political democratization. 'Beijing Consensus' raised Chinese model as an alternative model replacing the failed 'Washington Consensus' of the neoliberalism. Thereafter Chinese model has developed as an alternative development model replacing the Western experience of modernization. But the Chinese model is not unchangeable. The major characteristics of Chinese model have been revised and changed endlessly through the change of global situations, international relations, and that of power relations inside of China. The Chinese model is basically a model being developed through the development with the Chinese economy. Chinese economy dealt successfully with the world recession in the first few years by enhancing equipment investment to increase export. But as the world recession has continued a long term Chinese economic growth showed its limit. As the Chinese model was fundamentally premised on the sustaining China’s economic growth the recession of Chinese economy might have the chance to disappear the myth of Chinese model. The conjunction of the authoritarian government with the market economy in the Chinese model is not yet firmly completed but is still progressive. The development of market economy under the authoritarian socialist regime might be a transitional system to go for a better system. But trying to achieve the political democratization would be the best choice to reduce the economic and political confusion in the future when the Chinese economy comes to a halt with recession.

This thesis aims to show the role of virtual reality for the after-modern education. There may be two ways for human in the future of virtual reality. One is that everyone becomes the hikikomori with the optimal pleasure in virtual reality. The other is that everyone become the energy sources for artificial intelligence in virtual reality like the movie Matrix. For the after-modern education the virtual reality must be used as the program of awakenment from the skin-encapsuled ego. When artificial intelligence substitute the labor of human, everybody may receive the basic income, then the most leisure time may be used with the virtual reality. The sensual pleasure-torn individuals in virtual reality can not discriminable from that of Matrix. Therefore we must prepare the program of awakenment in virtual reality for the after-modern society and education.

Young generation in the high-tech city like Seoul with information technology, remain their traces in the form of material images and narratives, simply named as posts in Instagram accounts. Each post contains huge informations. This study is about the analysis on the research process for cultural topography on the theoretical framework of actor-network theory(ANT). It is a kind of risky attempt to apply the theory into practical field which is still controversial. In this study, human actors, SNS users and their followers who remain comments and tags, and researchers who analyze with big-data, and inhuman actors, for example, Instagram posts, codes, computer programs, images, comments, cafes where the posts are tagged, etc. are considered as the actants which consist of the actor-network. Especially the process of translation is the main theme of this analysis. This analysis provides various perspectives to interpret the cultural topography which is the visualized result of the coding of the Instagram posts.

Although Bulguksa is a traditional Korean architecture of Buddhism, it satisfies the aesthetic logic of independent portion even though with the standard of western objective beauty of form. In addition to this, Bulguksa is always familiar how many times we visit it. It’s because it’s a traditional genetic architecture inherent in Korea’s diverse historical events. How much do we know about the historical DNA stored in Bulguksa? In the beauty of Bulguksa does genetic information exist which can be signified through a spiral structure, such as DNA. The DNA support to expose the beauty of Bulguksa can be said to be Confucianism and Taoism that worked as lesson before its foundation. And the foothold organizing the four elements connecting the ladder is mostly likely material, space and dynamics along with time of architecture. As the synthesis to which time of history and tradition has been added, the genes of Bulguksa as DNA can be created meaningfully. Accordingly, this paper intends to interpret the beauty of Bulguksa in a comprehensive meaning that the structure of DNA has. It’s because as DNA appears through the characters of a living thing with the information about the past inherent in it, Bulguksa also appears sublimated into genetic features storing Korean history and tradition. Therefore, this research aims at interpreting Bulguksa as simultaneity in which history and tradition, material, space, and dynamics exist along with time from the position of modern society and art, and ideologically discussing Korean beauty, not western one.