We humans are all animals seeking pleasure as an essential part of life. Hence we can never understand intrinsic characteristics of social life as well as traits of personal life without considering the fact that people do many things for pleasure. Not only the content of pleasure that they pursue but the way through which they gain pleasure are quite different according to the specific contexts in which they are socially and historically situated. Even so, it is possible to classify pleasure into two categories in terms of its contents and ways of seeking: one is mere sensation oriented pleasure(MSOP), and the other is self-fulfillment oriented pleasure(SFOP). In the industrial society people's daily living world was structured by the capitalist mode of production. Because of that, their leisure activities are also dominated by the logic of capital which develops everything into commodities. In the post-industrial society pleasure, as a higher value-added product, is diversified in its sort and expanded in its scope with the rise of the culture industry. As leisure activities are determined by the law of supply and demand, consumers' own views and tastes are neglected, and thus they are alienated from themselves even in their free time. This paper argues that this kind alienation in the process of seeking pleasure would be overcome by adopting oriental thought, especially confucianism. Real pleasures in the modern society are mostly replaced by money value. The opportunity of enjoying such commercialized forms of pleasure is determined by the economic abilities and class situations of individuals. Furthermore, the consuming of cultural commodities produced by the larger scaled entertainment industry is just a typical gaining of MOSP that does not reflect individual preference. In constrast to MOSP, SFOP is pursued as an ideal of the good life in the east, especially in the tradition of confucianism emphasizing self perfection, consciousness raising, awe toward nature, and self effacement. Therefore, it might be said that SFOP is not merely an alternative to POSP, but also another way to understand alienated activities of buying pleasure commodities from a sociological perspective.

It is necessary to cultivate non-violence culture in everyday life to solve the violence of globalization and information society. In this study, we examined the theoretical and practical implications of ‘Ahimsa’ means an attitude of nonviolence and disobedience. First, a relationship between ‘Ahimsa’ and violence(direct violence, cultural violence, structural violence) was reviewed in the theoretical dimension. Then the meaning of ‘Ahimsa’ as a social practice is discussed. Finally, way to achieve peace by ‘Ahimsa’ is discussed in detail. Through the above discussion, we learned the following: Direct and cultural violence should be reduced in order to reduce the violence of modern society. And those need ‘Ahimsa’, an attitude of nonviolence and disobedience. Nevertheless, we found that ‘Ahimsa’ has limitations to solve structural violence. But, ‘Ahimsa’ involve actively disobedience not afraid of the violence. And that is the force can break structural violence. Buddha and Gandhi's case showed that such a possibility empirically. If you accept the Galtung’s claim that the direct and cultural violence reproduce structural violence, eventually the practice of ‘Ahimsa’ overcome structural violence and peace will be achieved.

This article studies between Congtzu's & Laotzu's concepts on Tien(天)ㆍGhost-God(鬼-神)ㆍTao(道), and investigates the meanings at a Social thought in the ancient age of China(春秋戰國時代). According to this study, Congtzu's concepts on Tien(天)ㆍGhost-God(鬼- 神)ㆍTao(道) mean hierarchy society & human-centrism, and Laotzu's concepts on Tien(天)ㆍGhost-God(鬼-神)ㆍTao(道) mean eqalitarian society & nature-centrism. Congtzu's hierarchy society concept means power politics keeping hierarchy society by the proprieties and etiquettes in ritual formalities of ancestors and the Heaven. (正名) Congtzu's human-centrism concept means human society keeping his own superiority to other natural creatures. Laotzu's eqalitarian society concept means that common people have right of equality each other neglecting hierarchy society by the proprieties and etiquettes in ritual formalities of ancestors and the Heaven.(無不爲) Laotzu's nature-centrism concept means that human and nature creatures have right of equality each other associating on an equal footing, coming and going everything in nature. (無爲自然) come to a conclusion, Congtzu's concepts on Tien(天)ㆍGhost-God (鬼-神)ㆍTao(道) and Laotzu's concepts on Tien(天)ㆍGhost-God(鬼-神)ㆍTao (道) takes a completely opposite stand to the meanings at a Social thought from the judgement of virtue-vice.

Nowadays various approaches to family are attempted. The main stream of family study is two. One is to analyse the actual condition of family. The other is to theorizing current family phenomena. The important limitation of current studies is that these cannot show the new vision of family. The contents of family study is changing by the rapid social change. But all of these researches don't provide the alternative for the modern family. Therefore, the main purpose of this paper is to construct a new family theory based on I-Ching. The reason why to construct a new family theory based on I-Ching is as follows. First, we can find a creative interpretation for family in I-Ching. Second, the world view of I-Ching includes the post-modern world view. Third, the trigram of I-Ching can provide an answer to the modern family problems. In this paper, the contents and limitations of modern theories of family is described. The theories of family in terms of structural functionalism, conflict theory, symbolic interactionism, exchange theory, feminism are analyzed. Next, controversial issues in constructing new theory of family based on I-Ching are reviewed. ‘from the dualistic view of world to the unified view of world’, ‘from viewing family as fixed substance to viewing family as fluid situation’, ‘from seeing confrontation as hostile relations to seeing confrontation as harmonious relations.’ Finally, the implications of constructing new theory of family based on I-Ching is reviewed.

The toxicity of gambling addiction on ego can not take this much puts an intense desire to instill in your mind. The ego in its desire is bewildered entirely. Exceeded a certain level, the ingestion of toxic it is done automatically. If it would be stopped, withdrawal symptoms showed up again, made to absorb toxic. Repeat the process as addicted to these rapidly leads to self-destruction that eventually will. Why is gambling addiction a problem? First, lay suffering gambling addiction. Obsessive desire for being addicted does not meet the time, addicted people suffer severe pain. Second, gambling addiction is a life wasted. The subject of all addiction ‘separate self’, and addicted to life ‘universal self’ remain in the waking interfere. Third, the gambling addiction is impossible to love. The premise of love is freedom, so it is impossible because the addiction is not free from the addicted to addiction. It is the freedom to provide from of consumer capitalism and is the self-destructive desires. In that regard, the desires of the human being is the desire of others. Capital is like a parasitic cancer cells in our body like a man's inner desire to feed and breed. The gambling addiction is the same. Follower's desire to gamble becomes more intensely, the dominance of capital becomes more powerful. When we considerate the wounds of gambling addiction that grows on like a poisonous mushroom by the perspective of Oriental philosophical thoughts, we can remind the world of the Oriental philosophical ‘enjoyment and restraint.’ To enjoy gambling as leisure or game is having a good time. But if it would be gone to excess, anyone would be addicted. We can enjoy the game which are provided as gaming devices. But we will maintain the attitude of Wha和and Jungjeong中正that does not indulge too much in there. The restraint should be based on the courtesy(예禮), which substance is in the Gyung敬thoughts. The important thing related to gambling addiction is having the mental training and the Mind Study마음공부. The Mind Study corelates the Insimdosimseol人心道心說. The Confucian thinkers assert the Insimdosimseol人心道心說in order to firmly restrain the desire of human being and to confirm the morality. They are vigilant to meet the desire of the blind and the ‘pursuit of pleasure and enjoyment’ is trying to give a certain limit. Furthermore, by conforming to foster moral discipline and temperance and restraining the endless human desire, they will pursuit the true enjoyment of life.

This paper tries to approach 『Zhou-Yi』 in the management philosophy related perspective which is not a philosophical study. 『Zhou-Yi』 is composed of 「Yi-Ching」 and 「Yi-Zhuan」. If Yi-Ching is a book related to decision making, 「Yi-Zhuan」 is a book related to philosophy. So 『Zhou-Yi』 could be seen as a management philosophy that has organically combined both of these. So the management in 『Zhou-Yi』 must be operated based on the philosophical idea and the philosophical idea also has to be implemented by the management activity. 『Zhou-Yi』 uses the harmony at the friendly relationship (symbiosis) between objects as the management objective. Such management objective is discussed by the relationship of being in cooperation with each other as positiveness and negativeness possess their own differences. And the management philosophy of 『Zhou-Yi』 can be found in the ‘Sui-Shi-Cong-Dao(隨時從道).’ This is the method for a manager to cope with the specific change of environment based on the management objective. So the management objective in the 『Zhou-Yi』 management must be implemented from a specific environmental change and states that the management method must use the management objective as the scale of value.

Care is increasingly recognized as an important determinant of good life. But changes in lobour markets, family structure, population and in the coming to maturity of expensive welfare systems present formidable challenges to the current care system. These changes create new social risks and a new reform agenda for the social care system. This article aims at primarily theoretical elucidation about the problem between care crisis and ‘good care’ that is arisen in new risks of contemporary welfare states. The main body of this paper I try to analyze the meaning and nature of ‘good care’ in confucian tradition, and also try to explore the transformative process of the very concept of good care. At the end of this paper, I try to investigate if there were any insightful thought in the confucian classical Confucian texts. The model of Confucian good care process, in which benevolenve(仁) and trustworthy(信) were regarded most important factor. Furthermore, the notion of discriminating benevolence, sympathy(感應), the mean(時中) and benevolent government(仁政) povide rich instructive recommendation for the social design of good care system.

Korea Society, for a long time, has been immersed in the mythology of a single nation. But recently, the argument about multiculturalism is increasing its importance more and more. In the time of globalization, no society can be defined as a monoculture. In Korea, a multi-cultural society is developing. In addition to traditional immigrants from Japan and America, recently we have meet often there people from East Asia. For Korea this does not mean just an old challenge but also an opportunity to develop further culturally. For exmple, the Renaissance was born as the Italians discovered the Greek civilization through the translation in to Arabic in ancient Babylon. But they are also a source that can bring a new culture, as was the case in the Renaissance. Korean culture has always been influenced by the other neighbouring countries. This paper is concerned with the multi-cultural family, expecially this study only considered the families consisting of migrant women and Korean men. This paper intends to examine it empirically and find the actual situation and problems of the multi-cultural family of Korea. In the problems of multi-cultural family, this study investigated issues on the process of marriage such as matchmakers and issues on the satisfaction of family, the process of settlement such as language, finance, education for children and so on. In conclusion, among many other multiple attempts to help them, it is ultimately important to recognize them as our own brothers and sisters. In order to keep both diversity and mutual understanding among cultures in the future, we must ease the incommensurability between one culture and another and elaborate a plan of constructing the truly public and dialogical space now.

Korea's industrialization led by the government is characterized by the planned and coercive land restructuring process. This study tries to identify the changes of the lineage villages in Goyang City which are the part of Ilsan new town today. Community movements in this region was based on the anxiety of the lost of tradition by new town development while other community movements focused on the material compensation for development. The principle of lineage village construction is the main frame of reference in this study. The construction of the lineage villages in Goyang City was heavily influenced by political contexts because of their nearness from Hanyang, the Capital city in Chosun Dynasty. They are quite open while there are closed Yangban-towns in south regions because of their orientation to the government's political power. This study makes the typology of lineage villages after the structural changes as 1) conservation, 2) openness and 3) disorganization. The causes are the practice of development and distributive justice of the lineage village's assets. This study contributes to explain the changes of social relations in Korean regional communities in the middle of rapid transformation. In addition, it supplies the key of theoretical understanding of social relations between Korean people and the direction of regional development project. The absence of intimacy causes various problems eventually lead to social conflicts and disorder. This study shows that the compensation policy for development ignoring the close relationships between people in the region may cause communal conflict and eventually lead to community disorganization.

Nowadays, Korean lifelong education is in rapid increase. Especially, following < The Lifelong Education Law > being enacted in 1999, various national educational systems and policies became commonplace. Therefore, through the spreading effects, lifelong education was activated in general, Non-Government Organizations or groups and local culture centers. Korean lifelong education has varied as time has passed. Soon after the Independence of Korea, the people enlightenment movement and adults literacy education were the main stream, while education for socially isolated groups became active in the 1970s. Also we must mention that lifelong education grew steeply after the 1990s, and one of the factors was closely related to the economic crisis which Korea confronted in 1997. That is, lifelong education came up to the surface suddenly in the economic crisis with a presented need of raising new human power. Losing their jobs, people wanted lifelong education related strongly to employment so as to regain their jobs. As a result of this, lifelong education emerged to the surface promptly. In 1990, a lot of Korean Universities made efforts and paid attention to the operatation of lifelong education organizations independently. During the course of time, the domestic economic crisis prompted the establishment and operation of lifelong education organizations within universities. According to the survey in those days, it was basic and professional abilities for careers that Koreans wanted to finish through lifelong education programs. Koreans wanted to take part in the lifelong education through developing career ability and improving quality in order to overcome economic crisis rather than hobbies and spending time. Actually, lifelong education in Korea was used to overcome economic crisis, and brought about positive results to meet to that goal.