For the last ten years up to 2010 this year, alongside of increased inter-disciplinary interests in the topic of leisure, considerable are research outcomes in leisure studies in terms of its quantitative increase. Most of them are, however, likely concentrated upon the analytical evaluation of leisure activities from generations, social stratifications, gender and family types. By the way, highly limited are theoretical approaches which are necessary for the fundamental evaluation of policy discourses, whereas the introduction and establishment of leisure-related institutions and the discourse on leisure policy are increased. It is necessary to identify current problems of leisure discourses in order to develop leisure studies as the field in which human conditions and their characteristics are discussed and the alternative proposals are suggested and more easily practically realized. The purpose of this paper is to unveil these problems more visibly, by way of classifying typologically issues around the conceptualization of 'leisure'. For the last five years, the researchers in the East Asian thoughts have contributed themselves to recognize these problems and to think the alternatives to them. Based on this kind of evaluation, major issues are classified as follows: first, the limitation of the historical formation of the concept of leisure, second, the interpretative relationship between cultural plurality and the concept of leisure, third, the confusion of leisure as policy terminology, and fourth, the philosophical tension in setting the normative direction of leisure policy. Through this classification, the merits of the conception of leisure as theoretical resources for modernity are partly suggested.

Human beings are approaching 'a society without labor' after going through thousand years of labor. This results in the rapid growth of leisure time and human beings can enjoy the life centered on leisure. However, the leisure life of modern people is alienated and this alienation comes from the modern world view. The alienation of modern leisure not only causes individual pain and dehumanization but also accelerates the crisis of modern civilization including environmental problems. Given this, the search for a new identity of leisure is urgently needed because our future can be bright in terms of both individual and civilizational level only when human beings are able to use leisure time creatively. This paper aims to search a new identity of leisure which modern society is really in need.

This paper attempts to analyze the actual state of pleasure that is sought in family leisure of modern society and to discuss the pleasure of family leisure in post-modern society. Modern people are putting a new meaning to family leisure and it is shown that the more share of family leisure there is, the more satisfaction. In modern society, family leisure has become an important element of family life. Nevertheless, modern family leisure has several problems. Most modern family members have vague idea of what to do in their leisure time. They think that family leisure is important and enjoy it but they do not know what to enjoy through family leisure. This paper provides the answer which modern family needs. Followings are the reasons this paper seeks to find answers for pleasure of post-modern family leisure in I Ching. First, I Ching can provide very creative answers for any kinds of questions because it has plenty of symbolic meanings. Second, this book includes alternative answers for solving the problems of pleasure that modern people seek in their family leisure. Third, I Ching provides direct messages for modern people so that they can live 'here and now'. Given this, the present paper tries to find the answers for the pleasure in family leisure of post-modern society by way of The Yu Hexagram of I Ching.

This paper is to pay attention to the suggestion of issue by Frankfurt School that the rational and resonable thought of the modern society that enabled the material civilization became materialized and utilized which caused the loss of humanity, reflect the consumable leisure of labor society and seek the meaning of asceticism as a leisure. Thus, this paper starts from the criticism of blind faith for the science and reason-centralism of the modern people. The meaning of asceticism that we intend to pay attention to from this paper is kept out of the area of reason. It is because the awareness action of human beings required for the asceticism is mainly the intuition. This paper intends to seek the meaning of asceticism as a leisure that enables to heal the sense of alienation and the loss of humanity which people today experience, through the asceticism culture of our traditional SINSUNDO (Taoist hermit tao) under the critical mind that the development of leisure industry can not be the prescription for the overcome of alienation phenomena and the recovery of humanity of the modern people. In order to transgress the capitalistic separation of labor and leisure, ‘Yulyeo Culture’ should be recovered and this can be come true through the settlement of asceticism culture - this is the point of this paper. This is because the epistemological conversion that allows us to advance into the welfare society which has the human shape is needed as the welfare states who suggest the policy for those living excluded socially in the 'labor society' are also systemized and become bureaucratized.

In general, ‘Taeguk(太極)’ means ‘’Yin-yang Taeguk(陰陽太極)’ that spreads out 1(Taeguk: 太極) - 2(Yin-yang: 陰陽) - 4(Sa-sang: 四象) - 8(Pal-goe: 八卦). As you seen above, ‘Yin-yang Taeguk’ branches into two(Yin-yang: 陰陽) that mean the cosmic dual forces. But ‘Sam Taeguk(三太極)’ or ‘Sam-won Taeguk(三元太極)’ branches into three(Tien 天, Di 地 and Ren 人). These ‘three’ are called ‘Sam-jae’(三才) that means the cosmic triple forces. In this paper, I suggests that the first concept of ‘Taeguk(太極)’ is ‘Sam Taeguk / Sam-won Taeguk’. And this kind of situation continues until Dang(唐: 618- 907) dynasty. The concept of ‘Sam Taeguk’ is based on ‘3.1 philosophy’. Moreover I suggests that 3.1 philosophy has its origin in north-eastern Shamanism. In north-eastern Shamanism ‘3, 9, 81’ is regarded as a sacred number. And north-eastern Shamanism has an unique mathematical logic that spreads out 1-3-9-81. This paper pays attention to the north-eastern Shamanism as a philosophical background of ‘3.1 philosophy’ and the concept of ‘Sam Taeguk’ / ‘Sam-won Taeguk’. In this paper, I suggests that the shape of ‘Sam Taeguk(三太極)’ or ‘Sam-won Taeguk(三元太極)’ has its origin in 'a flame flared up inside the sun'. Therefore, original design of ‘Sam Taeguk’ or ‘Sam-won Taeguk’ represents the shape of sun in which sun-flame is whirling strongly. And in this paper, I classify various ‘Sam Pamun(三巴紋: Triskel)’ pattern into 9 types. The 9 type patterns are on the one hand very similar on the other hand very different. I wish that various ‘Sam Pamun(三巴紋: Triskel)’ pattern will be used in Korean modern design.

This paper trys to explain the main trees of Korean toughts accumulated in their life history. Korean have lived for about more than 5 thousand years in the area of Korean peninsula. In the beginning days of building Korean nation called Dangun- chosun Korean had build up one national spirits named hangeorae-earl by unifying the scattered people in one national group. The native Korean residences worshiped the natural circulation and practiced Korean Taoism enjoying a supernatural thoughts of being. Buddhism was introduced to korean in the period of Three Kingdoms and buddhist's way of thoughts were naturalized into Korean's mind during the ruling system of Koroe's kingdom. People of Cho-sun kingdom had taken confucian norms of life style as a rule thumb in their behavioral systems. In the late Cho-sun period many types of christianity were introduced into Korean society. Facing the crisis of losing nationality, many Korean religious pioneers had demonstrated people's national religious movements. Korean religious leaders have developed their own national religions by focusing on their traditional national values based on the old taoism, buddhism, and confucianism. Dong-Hak members who were the first group of people structuring a national religion have made a system of Dong-Hak thoughts, which main idea is called In-nae-chun meaning of that a man is an equal being like the god. Dong-Hak people recited several religious incantations repeatedly to get spiritual experiences of knowing god's willings such doing behaviors as buddhist's sutra-chanting and christian's chanting of the Lord's Prayer. Those who have a belief system of Korean national religions are expecting of constructing the late ten-thousand kingdom as a new world for their future life. Korean's environment leads them to make their own belief systems. Korean's traditional values could be transferred in universal values for the world people in time of changing korean traditional religion into world one.

In 'Yeogi(禮記)', the Chinese scriptures of Confucianism, they recoded the solar calendar of modern viewpoints. According to the ancient document, the 24 solar terms was one of seasonal divisions in a year. The regularly change of the four seasons play an important part in the national economic project. For a national economy depended on agriculture in East Asia of ancient times, the administration to pay no regard to the change of the season was directly connected to the fall of the nation. And then the legislator must enact laws to reflect the change of the season. According to the 'Wolryeong(月令)' in 'Yeogi(禮記)', there are recoded national regulations to suit with the each twelve month. The first month of spring is the prime of the year(February). The month shows sign of new living things. The ruler takes order to protect the first breath of spring and ought to put a ban on the military training and labor mobilization. The reasons are to safeguard the new life and not to interrupt the preparation for farming. Confucian attach value to the nature within a human’s way of life. Therefore the norm of human do correlate closely with the principle of nature. The rule of Wuju(宇宙) was not a simple concept of the natural phenomenon and Cheon(天) was not the Almighty for himself. Cheon was just the existence of virtue and moral influence in the confidence of man. And Ji(地) was the Mother of all things. In this space, man had to manage the world in sympathy with the process of cheonJi(天地); Cheonsi(天時), JIri(地利), Inhwa(人和).

The purpose of this paper is to study function of confucianism as social thought and moral standards of eastern society which confucianism dominated, by researching how 'caring for second-class citizen of confucianism' is made up. For this, in the paper I identify a basic form of society which goes through whole confucianism and study how caring for second-class citizen of confucianism is made up. Specially, main point of this paper don't find out several quotations and phrases that care for second-class citizen, but identify how caring for second-class citizen from fundamental spirit and meaning which confucianism has is made up. For this, in this paper, firstly, I research course and meaning which replaces power symbol, 'son of king', that is to say, following king, 'Junzi(君子, Wise Man, Virtuous Man)' with 'Morally Perfected Man'. And secondly, I identify universal attribute of human being, the good nature that Mencius presents, and do course that philosophically second-class citizens obtain equality by the good nature. Moreover, thirdly, I research standpoint of confucianism of second-class citizen that is object of moral politics in realistic power structure focused on Wang Tau Government(王道政治). Through this argument course, in the paper we identify aspect of rational understanding for second-class citizen that Confucius and Mencius presented, and I can research how to make this base of realistic social thought.

This paper aims to analyse the study theory and the discipline of the Confucian thought. The goal and method of the moral culture study theory(修養工夫論) which is proposed from Confucius's Code(儒學 經典)were presented with the various frames. Confucius's study theory passed by Mencius's the four Virtues(四端) and the vitality theory(養氣論) and was succeeded Neo -Confucianism in the Song(660~1279) Dynasties. Gyukmulchiji(格物致知) and Geogyunggungri(居敬窮理) which Sung Confucianism emphasizes also the deliberate finally with learning and thinking and plan the subjective efforts and consider the fact seriously through knowledge systematization and thinking. T‘oegye accepted the Suyangron(修養論) and emphasized more 'Gyung(敬)' and reestablished more these Confucianism from start to finish. And also he emphasized on 'sincere trust' and 'truth' which has not deception by ethical practices. And also he paid never attention to the problems of ‘Gungri(窮理)’ which leads to study the reason of thing. He embraced Sung Confucianism's Insimdosimseol(人心道心說) and emphasized various study contents (ie. Gyegu戒懼, Shindog愼獨, Gukkibokrye克己復禮, etc.) which is reached by the study of Jung精, Il一. He considered Insimdosimseol(人心道心說) as fundamental principles of study and maintained his opinion as keypoint of Simbeop(心法). He made a conclusion Yunjipgyeoljung(允執厥中) through Yujeongyuil(惟精惟一)and characterized the study of Jung精, Il一 and interpreted 'concentrated attention' as like an intended effectiveness, which is reflected these meanings.

"How to live?" is the question which everyone asked to himself during his life. But nobody have got clear answers at that question. Yang-Meng answered at this question clearly. He said shortly that "live with loving others." Why we live with loving others? Yang-Meng said that because I and everything around me were one body. I and others are not seperated. If I love myself, I must love everything around me. If I don't love myself, how can I love others? Therefore to accept myself as it is, is the only way to love others. This paper aims to explain the concept of 'everything as one body' which is the ground of Yang-Meng's love(仁). Through this paper, we can accept the words that we must love from birth to death.

This study explored how the Chinese government executed the reform of the state-owned enterprises and also examined how the socio-political habitual practices influenced the process of the reform. We are somewhat curious about how the Chinese government dealt with the labor protest of the dissatisfied laborers which was on the verge of social disintegration. We also tried to find what was changed and what was continued in the process of the reform of the state-owned enterprises. This study examined the background and the process of the reform and tried find the way how the state could achieve political stability and social integration in such a rapid changing transformation. This study also examined how the Chinese government responded to the ever-increasing labor protest of the laid-off or xiagang(下崗) laborers. The Chinese government protected the privileged few and excluded the poor majority from the protection. The government was generous and showed compromising attitude on the small scale protest which seemed to be no harm to the political security, but they oppressed brutally against the large-scale protest which looked to be the threat to the political security or social integration. The traits of some social institutions under the socialist planned-economy survived and continued even after the transformation of the economy from the socialist planned-economy to a market economy. It coincides well with the explanation of path dependence.