In this study, the key issue of moral theory, i.e., the relation between rules and circumstances, was dealt with based on ‘The Principle and situation theory (經權論)Lun’ by Zhu Xi(朱煮). The rules assure universality and justification, and the circumstances do practicability and effectiveness. This is why any of them should not be overlooked, and thus historically Confucians have not put weight on either of them, but have discussed how to complement each other. In this context, this study introduced Confucian standpoint in the Han dynasty, balancing with the standpoint of Li Cheng(二程), in addition to that of Zhu Xi(朱煮)who put them together with a critical eye and took up the position that normative ethics and circumstantial one could be separated from each other but were one.

Ma-eum is one of the main concepts forming the ordinary lives and emotion-cultural contexts in Korea. At the same, and furthermore, it is the core concept of Confucian and Buddhist thoughts deeply rooted in the East Asian culture. Ma-eum, in other words, can be the main concept for Understanding Korean and East Asian society. This paper aims at highlighting Toegye’s Simhak(the hear studies) in order to find the intellectual origin of heart culture in Korea. Toegye is the primary thinker in Korean history and he laid the foundation stone of heart thought of neo-Confucianism. The authors first look into the origin of Confucian heart thought through the Mencius before the review of Toegye’s Simhak. And then, after a brief introduction of Toegye’s own study or training of heart, in other words one’s own cultivation, unveiled in his life, Toegye’s thought of heart is reviewed, focusing on one of the main writings, SimTongSungJeongDo(「심통성정도(心統性情圖)」). We identify, with this effort, that Toegye’s define heart as the object integrated of Sung(성(性)) and Jeong(정 (情)) in the perspective of Taeguk(taiji, 태극) or Cheyong(체용) and the key point of his heart thought is at that Ma-eum supervises Sung(성(生)) and Jeong (정(情)), in other words, SimTongSungJeong(「심통성정 (心統性情)」). Toegye’s Simhak later, through the dispute of Yi-Ki(理-氣), of YeahSong (禮訟), and the debate on InMoolSungDongYiRon(人物性同異論), contributes to the formation of Ma-eum(heart) culture in Korean society. The authors finally argue that Toegye’s own life, as the epitome of a intellectual’s ordinary practice in neo- Confucianism, with his Ma-eum thought, has become one of the ethical foundations of Korean society and been continued to the contemporary ma-eum culture of Korea, which resists injustice and adheres to Confucian principles

The explore into human nature and mind is based not on abstract and speculative understanding but on specific and experiential understanding. The matter of which economic order is more appropriate for human mind and makes humans happier is considered from a philosophical viewpoint. The easiest way to understand human mind is to approach with practical problems and solve them. Adam Smith’s [Moral Sentiments] with a deep insight into human mind is a book that needs to be discerned most properly in today when the principle of social improvement and personal happiness has to be found out. What he said is that everything must begin from deep and right understanding of human nature. It agrees with the Confucian examination on ‘nature(心性)’ because it aims to establish a better society through ultimate investigation into human nature. The main theme of [Moral Sentiments] is the importance of humans’ agreement(同感) and fellowship toward others. It says that humans are not an selfish animal obsessed by gain and profit，but selfless ones forming a society with others and pursuing coexistence. Adam Smith acknowledged selfishness that improves human life, yet warned that too much pursuit of selfishness eventually brings about moral corruption and humans’ fall. This viewpoint also coincides with what Confucianism seeks, and it’s after all the matter of controling humans’ desires and how to practice self-control. Actually, the negative aspects caused by capitalistic market have now become the biggest problems of the modern society. Then, as for what we need to do, the problem of what we must draw for the foundation of works for a better social structure remains. It begins from the principle of the validity of self-restriction and sympathy for others, not the expression of limitless selfishness, that Adam Smith argued in [Moral Sentiments]. It has something in common with controling of greed(節慾) by moral training(修身) of Confucian philosophy. While eastern and western philosophy began from different structures, they are eventually similar in what they seek for a better world. It will be able to become the foundation for the change from the development - oriented economic values of Korea to ‘economic and social model pursuing sympathy and communication’ which the current Korean society is seeking and changing into.

The fact that the notions such as ‘society’，‘social’，‘the social’ have been used variously without being rigorously defined or determined provides extraordinary difficulties to the sociologists whose task is to study the society or the social. Regarding the social as the problematic of which speaks Bachelard, I will present 5 different types of problematic of the social as follows ― i) the social as the final instance of human phenomena, ii) the social as historically formed sector, iii) the social as the puissance(power) constituting the relationships, iv) the social as form of life of modern mass, v) the social as the utopia aspiring to the co-existence. I will examine what kind of theoretical foundations, codes of semantical differentiation are constitutive of each problematic and try to make a comparison between them.

Usually, it has been thought that ‘eating together’ creates social solidarity. However, this has been only assumed as a fact so far but indeed is not considered its social and emotional dynamics making up such solidarity. Eating together also gives rise to discords not bonds. Firstly, this article examines how eating together builds up a sort of solidarity in terms of the features of meals and ‘eating communities’ and their structure of emotions, and then analyses how it operates within the expansion processes of meal communities. Secondly, from the perspective of emotional sociology this study explores the processes of occurrence of discords in terms of antinomies happening at dinner parties as the expansion mechanism of meal communities. Thirdly, this paper tries to analysis the styles of emotion of eating alone and social dining regarded as the ways of escaping from inconvenience resulted from discords during dinner, and discusses their emotional limits. Finally, this research suggests that subliming emotions beyond reflecting emotions are required as a way to overcome emotional problems issued from eating together.

The teaching of Buddha is composed the Truth and the means to practice the teaching in a society, and that means includes personal dimensions and social dimensions. In this paper, these contents are summarized four characteristics as universality, relativity, personality, and sociality. The pains understood by Buddha is not bounded the pain of Individual, expanded to the social pains and the era pains. In this reason, the teaching of Buddha continuously is re-interpreted according to era and society. For example, these re-interpretation are confirmed through the Mahayana Buddhism which emerged in the era of eighteen schools with the desire of the people, and the Maitreya faith which chosen and interpret by people in the era of three kingdoms. From this perspective, woljoo’s Buddhist thought is presented as the attempt to re-interpret the teaching of Buddha in Korea, and summarized that contents. First, the woljoo's practical re-interpretation is originated from the questions about the fundamental of Korean Buddhism. He questions Enlightenment centrism and Zen centrism, monk centrism, and re-interprets ‘all life’s benefits and happiness’ as fundamental values as salvation of the masses and its specific goal. Furthermore he converts the religious form of Buddhism such as ‘becoming & monk’ into the content to apply to all lay Buddhist. This is an attempt to overcome the old custom of Korean Buddhism. Finally, he defines mercy as the duty of all Buddhists, and re-interprets mercy as social work activity and civil society activity. This is an attempt to transform the image of Korean Buddhism Zen performance centrism into a balance between performance and social participation.

This paper is to seek how we can develop a new religious order in the world of Korean Buddhism analyzing the current Wonyung order as its model. Especially, we tried to find out the alternative ways dissecting the problems based on the education system to raise buddhist monks. One of the issues is that many new religious orders have appeared with the abolition of the Buddhist asset management law since 1988, so Korean religious map dramatically changes. The conversion from the farming society to the industrial society, especially the severe city centralization and open society ripple the Buddhist world which relies on the traditional faith method, therefore it requires to rectify the educational systems to raise monks fit in the modern flow. Such a phenomenon is revealed by statistics and we can confirm it as the result of census by National Statistics Office in 2015. Buddhism was degraded to the third religion in the Korean society, we predict that as time goes by it will go further than now. However, such a result has been assumed already by many professionals. The communicational issue fit in the time still remains as the question of the Korean Buddhist world, and we think that it was caused by the management centered by the religious orders and enlightenment, not the Buddhism for people. Hence, many professionals have suggested various solutions and the Jogye order, the representative Korean Buddhism, has struggled to select the best option with a critical mind, although it is slow. As a result, we can see that it is implementing a new missionary way called the cultural propagation. But the problem is the marginal religious orders. Specifically, the Wonyung order as one of them does not have any distinct features, for example, the religious empowerment, the educational system, and the way of propagation etc. In order to improve such parts, we want to point out that the development of the missionary way fit in the religious order's characteristics is needed accepting the way of propagation which the existing Korean Buddhist world have pursued. The educational system is also in the same concern. We need to have a suggestion to get the best educational effects increasing the order's ability. Lastly, it is to scout talents. We need to prepare for the plan to accept consistently the talents who can devote to follow the Wonyung order's intention and its direction. Furthermore, the propagation is not simply to expand its religious territory, but to give happiness to people sharing their problems together and it should try to become the religious order which can give comforts to them. If it is possible, I think we can develop the Wonyung order.

Korean women are facing the conflict between the need for the self realization through working and realistic constraint for the rearing their children . The main purpose of this study is to comprehend the effect on correlation of the self construal and the satisfaction in working and rearing based on the depth interview with 24 middle class married women in their 30s and 40s. Most interviewees responded that the childbirth is not a social duty but a personal selection despite working is not a selective object but an indispensable task in their life. However the conflict situation on the work and family appears in various types in the particular circumstance which requests the multi-role performance for working and rearing. Above all the interviewees who have work-oriented self and are working satisfaction due to the self achievement by work, while the interviewees who leaved the work because of the lack of support from the family at the same time the pressure in the work place in spite of their work-oriented self, are under the conflict situation between the need for the self realization and the rearing. On the other hand, the housewives group among interviewees compose with the child-oriented self and the work-oriented self. When it comes to the interviewees with the child-oriented self, they voluntarily leaved the work in the conflict of working and rearing since the growth and development of child must be the first priority in their life, also they tend to feel satisfaction on their current life as housewife. Meanwhile the housewives interviewees with the work-oriented self used to leave the work compulsory by external factors when they suffered from the working-rearing conflict. It makes them to have disappointment since the self realization is not fulfilling their individual life and self through working. Furthermore, the recognition on the caring subject differs in terms of the social context of each interviewee. Employed interviewees respond that the family and the Government must have effort in parallel for resolving the working-rearing conflict, for example, the social and institutional complementary shall be mandatory for the parental leave of absence without constraints. Unemployed interviewees demonstrate the different recognition on the caring subject in line with their different self constraul by each interviewee. The interviewees of housewives with the child-oriented self tend to give the high priority on the activities of family for rearing children, consequently they put a premium on mother's role and feel high satisfaction on their own rearing activities and self. On the contrary to this, the interviewees of housewives with work-oriented self emphasize the importance of activities by the Government such as the enlargement policy of Child-Care Publicity and policy of public child-care center, the satisfaction of their life negatively appears as well comparing with other