The article discusses Korea's traditional world view as a source of new perceptions and social theory, especially ‘symmetrical trichotomy’ and ‘Buddhistic social theory of causality.’ The theme may sound very unfamiliar to the controlling South Korean sociologists, but it is also a familiar and interesting subject for the everyday Korean public. The article, which is seeking a social theory of East Asian social thoughts, is intended to reflect on how much research has reached the level of generalization and to further deepen the level of research based on such reflection. This paper specifically illustrates the theoretical significance of the symmetrical trichotomy and Buddhistic social theory of causality in terms of its location relative to the so-called universal theory. So why symmetrical trichotomy and Buddhistic social theory of causality? The authors have been exploring the alternative social theory of ontology, perception and value, which is the reason for overcoming the laws of dichotomy. For this purpose, the paper first critically reviews the existing social theories deeply involved in the dichotomy, particularly the theories of Phenomenology and Luhmann, and suggests the need to break through the limits. It is then demonstrated in theory that a symmetrical three-way method(trichotomy) can be established as an alternative. It then forms the Buddhistic social theory of causality applied to it, namely, the Buddhistic theory of causality and demonstrates the logical consistency between the two theories. Finally, these discussions present the social implications of these discussions.

This paper analyzes the “Self ” in the Luhmann's Theorie of “autopoietic Systems.” The Self ist an operation discriminating itself from everything else. Such an operation always produces “everything else - boundary - self ” and the space into which the operation is thrown. The four, something else, self, the mutual boundary, the whole speace, are always generated and disappears with each other. Based on this principle, the Spencer - Browns's calculus of indication and the difference between concurrency and continuity of “distinguishing-and-indicating” generate form through the resolution and recombination of structure and process. Starting from “undistinguished state - cross(or call) - distinguished state”, Spencer - Brown traces to the case in which the two sides, not one side, are to be separately identified. This composition implys the possibility in that crossing either from unmarked to marked or reversely can be conceptualized ― transition from one state to other state which both absolutely excludes eath other. Under the condition of infinity of distinction and indication, oscillation from crossing marked-unmarked to crossing unmarked-marked offsetting each other, compensation resulting from crossing unmarked - marked are geared, then generating “undistinguished state - boundary - distinguished state.” Oscillation can be conceptualized into structure as eternal time, and compensation into process as actual time. The gearing of structure and process of self generates another self in form of “unmarked state-boundary-marked state.” This kind of operative logic is to be drawn from the difference between concurrency and continuity of “distinguishing - and - indicating” by Luhmann. “Everything else - boundary - self ” can be indicated from the identical self on the background of “before - boundary - after” or “state - operation - state.” This relations are chosen as the basic frame of Luhmann's theoretical conception which takes into consideration the difference between undetermined and determined complexity as well as the difference between the system complexity and environment complexity in order to consider the difference between the world and systems.

This study suggests the ideas toward East Asia’s Mediterranean Korean Hearth focused on the cultural change theory. The theory gives insights about Korean cultural change of westernization, affected by South Korea's civil revolution and christianity. Japan and mainland China, North Korea became the mal-westernization society based on the the personality cult which will give cause for some reoccurrence of China-Japan war, Korean-Japan war. Korean Christian and missionaries grown up to be major group, comparing with other countries. In next decades the population of east Asia's countries will decrease rapidly, and to overcome the problem of multi-cultural society they have to be changed as an open and multiple society. The christianism can lead to the society and become the East Asia’s Mediterranean Hearth of Korean Modern civilization.

Depending on a new theistic view of 'interbeing-theism', this essay aims to re-examine the meaning of Christian prayer. Traditionally, prayer has been developed in such a way that, based on the dualistic theism of Western-centric Christianity, divides prayer 'I' and the beneficiary of prayer, 'God', and the subject of prayer objectifies God and fulfills his or her wish. However, the prayer of reducing the infinite God to a finite object or thing and projecting his desire can itself be an 'idolatrization of prayer'. However, the prayer of interbeing-theism with non-dualistic perspective on God and the world is dimensionally distant from the prayer based on the dualistic theism in terms of its nature and direction. From the holistic standpoint, this non-dualistic prayer seeks for love and charity and for the whole through the axiom of the so-called "prayer = being the other" which reveals the mystery of the interconnectedness of all things. Consequentially, this non-dualistic prayer with strong 'spiritual' attribute is understood to echo well with the 'spiritual turn' phenomena across the world generated by the 'subjective turn' in the existential conditions of the postmodern society.

The communication begins with mutual empathy and appears in the form of trying to solve it as if you understand each other's circumstances, conflicts and problems. Communication is done from empathy, and consideration is given to each other through the diagnosis and the prescription obtained through communication. Man is an instinctive calculation. Therefore, my consideration that will help other people is a kind of insurance that can be obtained by me or even my descendants. In other words, the lower limit of consideration is to be a level at which he will not resist the coexistence order even in extreme circumstances, and the it's upper limit is stoped at a level which he does not misunderstand the company aid given to him by society as his no right. We can better understand the meanings and interrelationships of empathy, communication and consideration in the various systems of the Joseon dynasty. The dynasty emphasized the communication culture which opens public media from the early stages and establishes a public opinion through public debate and consensus. This is because they regard the states of political affairs as the public ground. Therefore, in order to enlarge and monitor the area of the public opinion at the political scene, it is necessary that the communication structure is well maintained and functioning more than anything else. The public opinion brought by the Daegan臺諫 was considered to be an important opinion that the king can not ignore. Attitudes to try to solve the conflict through communication are also frequently seen in the judical proceeding structure of the Joseon Dynasty. Not only the beginning and the end of suit but also the proceedings of court hearing is proceeded by the parties in the lawsuit. In the case of the Joseon dynasty there were various kinds of institutes to restrict the power of the governing group in many cases, these devices worked well without problems. The current problem was reported to the upper part via a various way, and the ruling group had a structure that could not intentionally block such a passage. As in today's circulation, the circulation of political retaliation that is done is due to the inconsistency of empathy of the era, the absence of communication, and the lack of compassion of others. It is from the absence of communication that misunderstanding the ills of governing group as a matter of the entire people.

The purpose of this paper is to analyze the narrative of the transnationality in American immigrant novels. In particular, I examined the transnational phenomena inherent in the immigrant society, focusing on the novel “The Chinatown Family” written by the novelist Lin Yutang. “Chinatown” is a time and space where foreigners as people who can not return to their home country can feel the nostalgia of their hometown, and can project their own bond in western society. In this category, the transnation is a category that includes trans-region, and it is “越” or “跨” which means across borders, rather than across national and ethnic concepts. The reason why I wanted to deal with the transnationality in this paper is to understand the cultural and social aspects of the era of globalization that transcend the boundaries and interests of a particular country in the modern society. To that end, I wanted to explore the transnationality, which is a common feature of the Diaspora literary works. The characters in Lin Yutang's work are not limited to one place, but are creating new spaces by crossing the boundaries between the mother country and foreign countries. The transnational identity is created through the life of the main character Tom(湯姆) who lives in a transnational space. What this paper highlights is not that the transnationality in a way of overcoming national and ethnic barriers but rather that it is what immigrants feel when crossing national borders. “Chinatown” is both a representative space for their identity and an area driven from the center to the periphery. While this is a geographically closed space, it is also a space experiencing social isolation, making it a challenging and subjective social activity space. The transnationality in the American immigrant community is a “transnational identity” created and derived within the boundaries of the state.

The various debates on the democratic uprising of the Parliament are a reconstruction of local identity and a field of struggle over memory. This is why we should look closely at socioeconomic backgrounds as well as discussions during the Pusan-Masan(Pu-Ma) Democratic uprising as an event. As a result, the reconstruction work on the democratic uprising in Pu-Ma is closely related to the debate on 'identity' in Pusan and Gyeongnam provinces. The concept definition of 'democratization' or 'democracy' itself is complex and difficult to fix. The development and historicity of the concept will be constantly renewed. The basic character in the movement history of the Democratic Uprising was the fascist resistance to the state power as a fascist system. Therefore, the Democratic Uprising can be identified on the extension of the democratization movement. In this discussion, we are interested in the local economy and social background in the period of the Pu-Ma Democratic uprising. The ParkChungHee regime wanted to reorganize the accumulation structure centering on the export - oriented heavy - chemical industrialization which had been in vain for the crisis of the state and monopoly capital since the 60 's. In the course of promoting heavy chemical industrialization, fascist mobility strategies such as the restricting system as a political system were paired. However, the economic structure in which the increase in exports causes an increase in imports is an essential weak point in the process of capital accumulation, and the structure that can be focused on attracting and introducing foreign capital will have a structural problem of increasing dependency on foreign debt and dependency There was no. When we look at the regional characteristics of Pusan and Masan at the time of the dwarf uprising, the structural weakness in the labor-intensive environment centered on the light industry has become the epicenter of the relative deprivation of the democratic uprising. Inflation, such as the increase in value added tax, also became a factor of daily life crisis. In addition, socio - psychological attitudes such as the manifestation of resistance and unity based on the maritime nature of a port city in which a lot of human exchanges are taking place centering on the sea and seamen will also need to be considered together with socioeconomic factors.

Under the rapidly changing social structure with the advent of the artificial intelligence era, the talent awards required by this era are those who have the ability to cooperate and sympathize as members of the community. Therefore, it is safe to say that community education is the hot topic of education in this era, which is the era of artificial intelligence. A reflection is required on how to adapt to these social changes and what values to pursue in the life of the community as they arise. As such, members of society living in modern times can not find the meaning of life as members of the community, while the need for wisdom and values for the collective life is high. The solution to this problem will be sought from the wisdom of Confucian Ren(仁). The purpose of this paper is to examine Confucian Ren(仁) as a solution to community education of elementary social studies. To achieve this goal, we will analyze the status of community education in elementary social studies first. Next, we will look at the characteristics of Confucian Ren(仁) as the theory of love in community education. Lastly, we will consider the meaning of Confucian Ren(仁) as a solution to community education.

In the urban space of Korea, apartment houses of large complexes have resulted in awkward social aspects along with sceneries not harmonious with existing residences. It's because apartment houses have played a role of the tool of industrialization in Korea. Apartment complexes are the main culprit that have made the traces of old memories centered around agriculture disappear by pushing away former farmland and settlements and putting uniform vertical masses. When low-rise apartment houses built in 1970s and 1980s became deteriorated, redevelopment began in the early 2000s, which even led to overheating in the real estate market. Until then, there had been few researches that raised questions about social problems related to urban space. Since Valerie Gelezeau published a book with his doctorial thesis on the apartment houses in Korea in 2003, apartment houses and their culture have drawn attention. In 『The Republic of Apartment Houses(2007)』 published for Korean readers, social questions were brought up focusing on the standardized urban space resulting from the apartment houses built in large quantities. The key issues were the raised questions of ‘standardized apartment houses as the symbol of industrialization’, ‘apartment houses where political power and capital were combined’, and ‘commercialized apartment houses in the essence of capitalism.’ In this paper, along with the three discussions about apartment houses regarding which Gelezeau has brought up problems, as for their solutions, vitalization of and support for urban restoration, introduction of new functions following the changes in the industrial structure, and alternations for true residential emotions that need to be added to the existing apartment environment will be examined.