The South Korea's candlelight revolution from October 2016 to May 2017, revived the basic ideology of democracy that citizens are sovereigns by replacing unfair political power and advocating constitutional values. Then, it started to be called 'Candlelight Civic Revolution'. After the change of the political power, however, citizens' efforts to present specific programs for economic stability, social fairness, political participation, education for humanity, and cultural diversity had limitations in application. Therefore, this study aims to find the origin of the regression of social reformation after candlelight civic revolution. Also, this work is to explain the main process of the following steps: If the candlelight civil revolution is a revolution, in what sense can it be called a revolution. Moreover, If the revolution is a collective action that democrats society and institutionalizes human rights, then how can we distinguish it from democracy or human rights, and in what context it enhances human civilization to the next level? In this context, historical experiences from the French Revolution and the Dong-hak Revolution are the discovery and advocacy of democratic ideology to solve the fundamental crisis of life, and enthusiastic collective acts to approve and institutionalize basic rights to practice democracy in everyday life. In other words, revolution is the process of freeing the strained socioeconomic state or unreasonable conditions of life from the past, making a frame by the rule of majority sovereigns, and institutionalizing a new form of relationship between people as rights. Overall, this study presents the inherent logic to expand democracy in social life by revaluation of democracy, achievement of basic human rights, and institutionalization of human rights.

Recently, the academic community’s interest in everyday life soared. It’s time for everyday life to become a trend. Of the countless changes that Corona has brought, the most groundbreaking will be the change in the realm of life that surrounds our daily lives. What we want to consider here is a reflective view of tea and living culture. Interest in small but microscopic daily life, such as food, clothing and shelter, is the work of looking back on our daily lives and living worlds from a reflective point of view. This is part of the practical work of preparing for the post-Corona era. Living slowly in a rapidly changing modern society is a resistance to the entire modern society centered on fast food. Therefore, the living and cultural views surrounding Tea, which reveal the social trend of the Slow Food movement in the living culture, can be given sufficient significance. Today we note the negative effects of drinking from the abolition of everyday alcohol. Drinking has side effects that seriously break down the existing social hierarchy and order. However, Teas are an important medium that can go beyond these abuses. Exchanges with transcendental objects in drunken irrational states are impossible in everyday communication, but entry into this state is possible only with Tea and simple meditation. Here we took a look at the four aspects of this Tea’s life and cultural functions. 1)The means of performance 2) The means of health 3) the ritual, the means of consciousness 4) the cultural products and the functions as an experience tourism product. This functional meaning confirms that the Tea performs a reflective function in everyday culture.

This paper focuses on the shaman ritual of anjeun gut of the Naepo Region of Chungcheongnam Province, and compares it to similar Buddhist rituals by considering the similarities and difference of its meaning and function. The anjeun gut of Chungcheong Province is intended to threaten and chase away spirits which cause one trouble as a result of the various problems one faces throughout life. One important function of the anjeun gut is “curing disease,” and the ritual for chasing away spirits that cause disease is referred to as byeonggyeong (病經), which is the reciting of an incantation for a sick person. The anjeun gut of Chungcheong Province is also called seorwiseolgyeong (設位說經 or 設位說經), which means to assemble a wimok (位目)―which is a piece of paper with the name of a sage or spirit on it―and chant a sutra. Seorwiseolgyeong is a Buddhist ritual implement made of paper that is installed at a gyeongcheong (經廳), a place where sutra chanting is performed, and it is also a symbol for the content and shamanistic power of the sutra. A wimok is a piece of traditional Korean paper on which the name of a deity is written before folding it into a rectangular shape. The creation of a wimok, which bears the names of divine beings who hold great religious power, such as kings and divine guardians of the Buddha, is meant to resolve the problem causing disease in the person who is the subject of the gut. The function and naming of the wimok and beon (幡, a pennant used in Buddhist ritual) in Buddhist ritual resembles that of shamanistic practice. The paper wimok used in shaman rituals and the wimok and beon used in Buddhist suryukjae (水陸齋) rituals function to indicate which deity, Bodhisattva, or divine guardian of the Buddha has descended down to the ritual, while also assisting in achieving the purpose of the ritual and accepting the offerings presented by the subject of the ritual. In addition, when the ritual ends, the deity specified on the wimok and beon is sent back to the world from which it came, and the remaining material of the wimok and beon is burned in order to return the space of the ritual back to a state of normalcy. This structure shows the universality of this familiar Buddhist ritual, according to which deities are summoned to the world and a certain objective is achieved, after which ritual is again used to separate the worlds of the deities and humans. In conclusion, if the shamanistic practice of the Naepo Region can be understood as chasing out ghosts to achieve a goal of ritual, then in Buddhist practice it can be understand as reciting to spirits the natural law of cause and effect (因果法) and guiding the spirit of the dead to the afterlife to obtain enlightenment. In this way, there is a difference between the two.

Modern society has provided material affluence to mankind, but social problems such as alienation from life, deepening inequality, and environmental destruction are deepening. Education should be provided from elementary schools to form values so as to find alternatives to overcome the problems of modern people exposed to these problems and to find ways to move on to the post-modern era. A post-modern society is a possible future when members of society make wise choices to coexist together. Therefore, an educational foundation must be laid on what life mankind should choose to realize the de-modern society. Discussions on the goals and methods of life in future societies can be studied from various angles. In this study, we want to find the answer in the Chuang-tzu’s thought. Chuang-tzu is a rich repository of ideas that embody philosophical wisdom and methods of life. In particular, Chuang-tzu’s thought contains a variety of wisdom on the principles of life that can create a vision of a post-modern life. This study will explore the vision of a post-modern life in the Chuang-tzu’s thought. For this purpose, this paper aims to address the following. First, I would like to analyze and diagnose the problems of modern life. Through careful analysis and diagnosis of modern people’s life, we will examine what kind of life vision modern people living in the era of the Fourth Industrial Revolution should establish, and raise the meaning of education about life in primary school social studies education. Second, we will look at the principles of the life of Chuang-tzu’s thought. We will analyze and examine the basic principles of life, knowledge of life, wisdom of life, etc. which are inherent in the Chuang-tzu’s thought. Third, we will look at the post-modern life as we speak in the Chuang-tzu’s thought. The ways of living a post-modern life that can be found in the Chuang-tzu’s thought include life to become one with the tao, a full life, and a mirror-like life. The department will explore the possibility of using it as an educational model for post-modern life. Lastly, I would like to discuss the meaning of Chuang-tzu’s thought as a vision of a post-modern life.

This study aims to clarify what the public perceives fairness as fairness has recently emerged as a key issue to judge right and wrong. In particular, by examining the effect of fairness on social norms and policies, it was suggested to present practical demands and directions in social conflict. Therefore, this study analyzed the response data of 1008 people collected through the nationwide online survey, and the results are summarized as follows. First, the fairness perceived by the public was largely divided into ‘pluralistic fairness’ and ‘instrumental fairness’. While pluralistic fairness is based on recognition of individual differences, instrumental fairness disapproves of all differences and only emphasizes the equality of game rules. Second, in the relationship between care and morality, it was found that pluralistic fairness had a positive effect on care, and instrumental fairness had a negative effect on care. This means that as instrumental fairness is emphasized, the object of care is becoming the object of criticism as a free rider. Third, in the impact of fairness on conflict issues, pluralistic fairness and instrumental fairness showed contradictory results. While pluralistic fairness regarded caring-based norms (disabled person guidance, seat concessions, etc.) as caring in its original meaning, norms contrary to fairness (discrimination of status, performance pricing, etc.) were recognized as preferential treatment. However, instrumental fairness regarded the basis of care as a preference for some subjects, while the norms contrary to fairness were viewed as care. Furthermore, it was found that pluralistic fairness was recognized as a consideration for labor policy (unemployment benefit, basic income system, etc.) and women’s policy (parental leave, women’s quota system, etc.), and instrumental fairness was recognized as a preference. As a result, instrumental fairness can be said to be a moral assigned to the interests of selfish and narrow groups. Therefore, it is expected that it will be more difficult to explore the possibility of consultation through harmony with them in the current social conflict.