Niklas Luhmann considers meaning systems have their own mechanism of handling complexity, differently from non-meaning systems. Having envisioned a generalized theoretical frame for such a complexity-handling systems until 1960s, Luhmann actively accepts the Calculus of Indication in Laws of Form by the English Mathematician George Spencer-Brown. The thesis of this book is that unmarked spaces and states on the one and marked spaces and states on the other side are generated by differentiating-and-indicating operation in temporal space. Spencer-Brown referring to the “connection of conditional co-production” of distinction and indication, and Luhmann referring to “differentiating-and-indicating” radically reconstruct the delayed epistemological frame of modern science rooted in pre-modern tradition, although there are differences in focusing on the analysis of continued connection and of unit operation. This article explains the relevant aspects of the Calculus of Indication and shows that the conception of two not indicated spaces and two indicated spaces are consistent with the Luhmann’s concept of determined/undetermined system complexity and environment complexity. Referring to the reasoning from the Calculus of Indication, Luhmann constructs a conceptual frame simultaneously proceeding logics of categorical categorology and logics of dialectics, which together enable the theory of system differentiation and increasing complexity. This paper discusses some of the sociological usefulness of this concept frame.

As can be noticed by from the expression "transition from a production-oriented era to a consumption-oriented era," consumption activities today are being incorporated into the center of our lives. As a result, the level of satisfaction or happiness in life depends largely on the satisfaction of the consumption life rather than the that of working life, and attention is being paid to how much you can buy or spend rather than what you do or how much you earn. This trend is reinforced in the era of new media based on digital technology. Therefore, this study seeks to (1) explore the origin and attributes of the new media era, (2) review the life-world perspective developed by phenomenological sociologists and examine the current status and characteristics of everyday life led by the spread of new media in light of life-world framework, (3) turn to the consumption world and trace the progress toward a consumption-oriented society, (4) analyze the consumption activities under the digital economy that differs from the industrial economy centered on material goods, (5) draw upon the major trends of consumption in the digital everyday life that undermine the effect of the conventional trends of consumption in a non-digitalized setting and (6) discuss implications and consequences of those transformations.

This study is to look at Taoist thought and find out that it can be applied to Mind Education Programs for young people who are facing the fourth industrial revolution. The Ministry of Education already emphasized and strengthened self-realization to prepare for the fourth industrial revolution. But until now teenagers are suffering from the anxiety about the future and the fear that they will not be able to get a job in the future. That is because the education field still emphasizes self-realization ‘through labor’ centered on individualism for teenagers who have to live in the era of the fourth industrial revolution. Self-realization means to live a life of self-expansion that seeks happiness related to oneself as an individual, so it is different from pursuing happiness and peace from the perspective of Eastern thought which views all beings as ‘person and nature as one’. Teenagers can never pursue true happiness and peace as long as the education regards teenagers as one entity separated from others and put a way to realize individual happiness in ‘self-realization through labor’. Because true happiness and peace are inherently related to knowing that one’s nature is peace, love and happiness, in other words restoring one’s nature. In this study we looked at the ideas of Taoism that can be available for youth mind education and how to apply them to the education. As a result, we found that the idea of ‘Initial Recovery’ can be the most desirable way to solve inner problems and to restore one’s nature. ‘Emptying Out’, ‘Keeping Quiet’ and ‘Not Acting’ can also be the way to restore one’s nature. Then how can we apply these Taoist ideas to youth mind education? First, one can throw away the thought of being an object and the labor-centered idea by looking at the way how oneself look at the world through ‘Looking at Nothing’. We also confirm one can live ‘Now-Here’ by experiencing it as it is, the thoughts, emotions and resistance to life that one rejected through ‘Accepting It As It is’. And through ‘Love Yourself As It Is’, one can warmly love oneself who turned away from a small mistake and rebuked one, emptying one’s inner self, and finding that one can feel happiness and peace by being the present.

King Seondeok of Silla administrated national affairs with faith in Buddhism. The record that 25 Buddhist temples were built during King Seondeok’s reign is the clue to his Buddhism-centered political activities. In the center was Jajangyulsa, a Daeguktong, and he also founded about 10 temples. King Seondeok and Jajang governed in a Buddhistic way by implementing both Doseung and relief in order to overcome a national crisis, which was related to the establishment of temples or towers. King Seondeok and Jajang combined the religious belief in Buddhism of those times and politics and society, and built many temples and towers as its symbols including the nine-story wooden pagoda of Hwangryongsa Temple and Tongdosa Temple. These traditional buildings were the outcome of the king and Jajang’s ruling ideology the nation based on Buddhism. Accordingly, time and spatiality was examined ideologically through the traditional buildings reflecting Buddhistic control by King Seondeok and Jajang. Therefore, in this research, with the temples and pagodas established during King Seondeok’s reign as the background, the ideological values that Tongdosa Temple tried to pursue in terms of time and spatiality were investigated. The time and spatiality studied through King Seondeok and Jajang’s ruling ideology reflected in Tongdosa Temple and that of faith in Buddhism at that time are as follows. First, the establishment of temples including Tongdosa Temple showed the will to expand the Buddha land in time and space with the meanings of virtues and defending the nation through Buddhism which was given by King Seondeok through his piety. Second, Jajang practiced his ideology of time and space to restore public sentiment that had been devastated in the wars, recover morality and lead Silla society to the Buddhist Elysium through the architectural medium of Geumgang stairs to receive Gye. Third, the foundation of Tongdosa Temple and the tale of a dragon brought about the timely and spatial space through which people came to recognize the dignity and problem-solving ability of the faith in Buddhism as the ruling ideology during King Seondeok’s reign.