This study attempts to define and explain the concept of the thought of South-Chosun in the context of Korean Religions in the 19th Century. The thought of 'South-Chosun' is the belief-system that waiting the salvation of this-world and the opening of the ideal new-world by the appearence of 'true man'. That is the long-termed narrative of the ideal society transmitted through our history. This study has concluded that Korean Religions in the 19th Century are related to the thought of 'South-Chosun.' Before the analysis, It examines three related-concepts, that is the social situation of Chosun in the 19th Century, the narratives of new-world, and the hope for waiting the 'true man' in history of Korea. Major findings are summerized as following : The 'South-Chosun' has been referred as the new world that 'true man' is appeared, and the universal truth that relates with the salvation of this-world. Accordingly, it has been symbolized the 'South-Chosun ship' that navigating toward the Later-Heaven new world in our history. And there is the important extended-meaning in 'the thought of South-Chosun' of Korean Religions. That is so-called 'the residual Chosun's people' who have unmixed and one-minded thought. They are hoped to be the masters that develop a new-world history and lead to Later-Heaven's new-world.

This thesis has discussed on the relationship between leisure activity and ethics education of ToeGye. This discussion starts from the following two types of critical mind. One is how leisure time can be considered as an activity for the education of whole man by pointing out the fact that modern leisure activity has possibility of easily falling into a consumption oriented and decadent leisure activity as it gets developed into an amusement centered leisure time called relieving stress and physical training. The other one is how the ethics education can specifically take place in daily life by pointing out that the ethics education is falling into a hollow knowledge based education as it gets performed based on the course. This thesis has tried to solve the problem with a method of combining both factors. To make this possible, the ethics education in the leisure activity of ToeGye has been investigated. The leisure activity of ToeGye sets the purpose in completing the ethical character as well as the method oriented function of leisure time such as physical body, training and mental comfort emphasized on Gyung(discipline) to accomplish this purpose. Therefore, ToeGye emphasizes a great deal also on Gyung as leisure activity as well as Gyung(敬) as reading or Jingzuo(靜坐) to connect both of these factors as one system. In this thesis, as much as the leisure life is being emphasized in modern society, the discussion was performed focused on Gyung(敬) through leisure activity which is not the serious and abstruse discipline theory of ToeGye. ToeGye had tried to preserve the state of selflessness without personal greed through appreciation of nature and tried to perform the study of ‘Attentioning the mental unified(主一無適)’ without being shaken by external objects by concentrating on specific work through Touhu. Therefore, we can see that ToeGye is considering ethics education and leisure activity as one form of action.

I discuss concretely and minutely Laoz's thought with the three new viewpoints, the Tao of Nature(天地之道)·the Tao of Saint(聖人之道)·the Tao of Government(治世之道). I devise an idea which draw two figures; < figure the Tao of Nature > and < figure the Tao of Saint & the Tao of Government >. At the proceeding my paper, I interpreted newly for Laoz's thought relying on < figure the Tao of Nature >. So I studied distinctly the various concepts of Laoz's Heyn玄·Il一·Mu無·Yu有 …… etc. And now this paper, I interpret newly for Laoz's thought by < figure the Tao of Saint & the Tao of Government >. So I study concretely and minutely conceptual relation at Mu無(NoBeing) & Yu有(Being) and Mubulwe無不爲(NotNoAction) & Yuwe有爲(BeingAction) in the Tao of Government, and study concretely and minutely conceptual relation between Muwe無爲(NoAction) as the Tao of Saint & Mubulwe無不爲 as the Tao of Government. The Publicity by various public establishments and places or public affairs & the Privatisity by various private establishments and places or private affairs, I interpret the Publicity for Laoz's Mu無 and interpret the Privatisity for Laoz's Yu有. Going one step forward, I interpret that Laoz insist "the Saint give people Muwe無爲 and Bulun不言(NoLanguage) as 'humble Mu無' called 'narrow and low Publicity' at small country living a minority race(小國寡民) as the Tao of Saint(聖人之道), and People are living at self-naturation(自化)·self-frankness(自正)·self-satisfaction(自富)·self-simplelife(自樸) as 'humble Yu有' called 'narrow and low Privatisity' by chapter 3 and chapter 80 representing the Tao of Government(治世之道). Based on this, I discuss concretely and minutely with differences of Mubulwe無不爲&Yuwe有爲 and conceptual relation between Muwe無爲 as the Tao of Saint & Mubulwe無不爲 as the Tao of Government. Following up with this, I discuss minutely a concept of 樸(simplelife); 復歸於樸 of chapter 28·無名 and 樸 of chapter 32·無名之樸 of chapter 37 relying on phrases of [Laoz] and Wang pil's annotation. Like this, I interpreted newly for Laoz's thought by two papers, relying on < figure the Tao of Nature > and < figure the Tao of Saint & the Tao of Government >. At my following next papers, I will interpret newly for Laoz's thought by totally relating and arranging the Tao of Nature(天地之道)·the Tao of Saint(聖人之道)·the Tao of Government(治世之道).

This study aims to investigate the Oriental Thoughts and the Ecological ethics presented in the film 'Avatar', especially focusing on the Lao-tzu and Chang-tzu's View of Nature. The modern environmental crisis is originated from the western-view of nature which is characterized by the mechanic dichotomy between human and nature. To solve the environmental problems and restore our ecosystem, we need to shift the present world-view of nature. The film "Avatar' highlights that the human kind should not view and treat the nature as the subject to be conquered and exploited. Taoism, including Lao-tzu and Chang-tzu need to be revitalized to overcome the western perspectives of ecologism and to recognize the cooperative partnership between human and nature. The Orientalism is evaluated to discard the dichotomizing view that has persisted in the western hemisphere. Finally 'Avatar' implies human's wrong sense of value that man should be set as a priority above all need to be corrected and the eco-environmental ethics should be derived from the Oriental Thoughts to overcome the current environmental crisis.

The percentage of the aged is rapidly growing by the consistent increase of average life expectancy. Therefore, the need of research for the welfare of the aged is also increasing. The current paradigm of the welfare of the aged has contributed the enhancement of the welfare of the aged. It can fulfill the necessary condition for the welfare of the aged. But it cannot fulfill the sufficient condition for the welfare of the aged. Still the Korean aged people is seriously alienated. In this paper, the current situation of the welfare of the aged is reviewed, and a new paradigm of the welfare of the aged is sketched. The current paradigm of the welfare of the aged has the limitations as follow. First, it sees aging itself as negative phenomenon. Second, it tries to provide a job to the aged people. Third, it sees the aged people as an object of welfare. The new paradigm of the welfare of the aged which is based on East Asian thoughts is as follow. First, it sees aging itself as positive phenomenon. Second, it sees the aged people as an subject of welfare. Third, it tries to build the social welfare through the change of individual.

The purpose of this study is to propose reinterpretation of Bodhisattva conduct, especially donating behaviors, from a modern viewpoint. I think that a plan for giving satisfaction is needed to donors about changing awareness of donating behavior. The donors have differing determinants of their intentions to contribute. As the donors are well expected to enjoy a higher social status by the day, it is crucial factors to attract and maintain as major contributions in the future. Buddhists regard desire and attachment, which are fundamental elements bring sufferings to human beings, as ignorance. When we adhere to materials and mind regarding them as real and eternal, repetition of vicious circle of inequality of possession and confrontation occurs. People do not realize the every action occurs depending on causes, and their inverted thought to maintain their possession bring alienation and confrontation. The thought of Mahayana Buddhism contributes to the Buddhism as a higher religion aims to construct the idealistic world of human beings and protects the natural value and environment of life of sentient beings. Bodhisattva duty is to save sentient beings. It is able to a way cultivated life through the wisdom of a Bodhisattva in a accompany with the desire of 'the life of a Bodhisattva' and is necessary to extent the chance to experience certain programs the specific and practical guide our life. We have information that based on the previous studies on donating behaviors, various variables such as demo-sociological factor, economic factor, empirical factor, organizational factor, giving motivation factor were established, and how they relate to and/or affect donating behaviors have been studied.

In this study, I reviewed communicative rationality as a new principle of social organization and investigated models to explain the change of interaction of public-private sector in convergence society. In Chapter 2, I discussed outline of Habermas' communicative rationality theory and its limitations and challenges and argued the necessity of seeking humanistic-communicative rationality. In Chapter 3, concepts of the public and the private were examined in intellectual traditions of Western and Eastern. As a result, it was confirmed that there was a selective affinity between Eastern monistic world-view and convergence society. In Chapter 4, it were examined the impact of information technology on the communication environment between public sector and private sector. And in Chapter 5, I proposed new public-private relationship model in Eastern perspective and qualitative stage of development of communication mode, and argued the necessity of synchronizational communication mode.