This paper examines the concept of orthodoxy(正統) in pre-modern East Asian countries through the writings of Gu Yangsu(歐陽修), on the theory of orthodoxy. The issue of orthodoxy is not only a problem in the pre-modern period, but is still a valid political and social ideological question in the 21st century. I tried to trace a branch of thought theorizing the legitimacy of the state in the East Asian context through the discussion of the North Song period, where orthodoxy was actively promoted, especially Gu Yang-soo. First, after briefly reviewing the modern/contemporary research history, the orthodox theories before Gu Yangsu are reviewed to confirm the specificity of the Orthodox theories: the Mandate of Heaven Thought(天命), Chunchuhak(春秋學), and Five Element theory (五行說, 五德終始說). Next, Ku Yang-soo’s motive for writing the orthodox theory was examined in relation to the writing of 『History of the Five Dynasties(新五代史)』, and it was confirmed that he had devised his own unique theoretical methodology to confront pseudo-theories such as the Five Element theory(五德終始說) and the country-centered arbitrary narrative. The theoretical method of Gu Yang-soo was to present the orthodox ideological form composed of Jeong(正) and Tong(統), and to judge whether it was orthodox according to the standard. Jeong(正) and Tong(統) are based on the description of 『Spring and Autumn Gongyang Studies (春秋公羊學)』, and Jeong(正) means the correctness of succession, and Tong(統) means merging into one. Through this methodical conception, Goo Yang-soo was able to present an objective standard for orthodox judgment by going beyond the limits of existing discussions. In this paper, two dimensions of Jeong(正) and Tong(統) are presented in a 2×2 table in order to further emphasize the idealistic method of Yangsu Gu, and the changes in the early and late periods and their implications are investigated. According to Gu Yang-soo’s criteria, all the countries of the Chinese divide, such as Wei(魏), Five Dynasties(五代), Dongjin(東晉), and Northern Wei(後魏), were excluded from the Orthodox. Thus, it can be said that Gu Yangsu’s orthodox discussion focused on the unification of China.

Bongjeongsa Temple, located at the foot of Cheondeungsan Mountain in Andong, is one of the representative Buddhist architectures that gives a comfortable feeling in terms of the emotional aspect of space. This study attempts to discuss the spatial development of Bongjeongsa Temple from the perspective of architecture and society by applying the discussion of evolution. In the general discussion, it is not desirable to discuss the theory of evolution simply in terms of the development process of architecture because various social systems of architecture are functionally complex and act as environments. However, in the history of architectural development, architectural theories and discussions are mostly changed and developed reflecting the typical social and cultural values of the era. Therefore, the discussion of architecture as a reflection of the times can be compared to the theory of evolution. Therefore, this study attempts to discuss the spatial development of Bongjeongsa Temple, referring to the theory of evolution. Bongjeongsa Temple has been transformed and developed along with the development history of Buddhist architecture before that, so it can be discussed in terms of evolution. In this discussion, ‘biological and sociological system theory’, a modern discussion on evolution, is applied to the case of Bongjeongsa Temple. In particular, as a combination of biological elements and subsystem components, including the social environment, ‘Natural and geographical spatial systems related to Gin’, ‘The historical and traditional spatial system related to the Deme’, ‘Cultural and stylistic spatial system related to Meme’. In these three dimensions, we will try to interpret the space of Bongjeongsa Temple. The results of this analysis will be synthesized in the level of ‘biological-visual information as a time system’, which is a higher system. In particular, the purpose of this study is to discuss the constituent genes surrounding Bongjeongsa Temple, which is the source recognition that provides comfort, in time and space. The results of discussing Bongjeongsa Temple as a system of biological evolution by intervening in time and space can be summarized as follows. First, the comfort that appears in Bongjeongsa Temple is naturally achieved in the process of architectural walking. It is also prominent in the style of accepting nature and overcoming the topography. The perspective as a sensory organ of the human body and the temporal and spatial convergence with traditional buildings are naturally taking place. Second, the architectural cluster of Bongjeongsa Temple is conscious of the meaning of the space implied by the overlapping of the ‘chae’ and ‘chae’ of the temple architecture. This is an expression of correlative time that transitions from unconscious to consciousness, and naturally permeates the sharing of "chae" in traditional villages or architectures, and the history of public and traditional perception are mediated time and space. Third, the left-facing arrangement of “Gogeomdang”, “Hwaeom Auditorium”, and “Yosachae”, which form an annex to Bongjeongsa Temple, creates the conceptual time and space to remember the cultural concept of “Enlightment(道)” by converging or converging Confucian perception and self-sustaining feng shui(風水) into a Buddhist belief framework.

The Movement Against the Cheonseongsan Tunnel Construction (from now on referred to as ‘the Movement’) in the early 2000s was an environmental movement that greatly influenced Korean society. Studies dealing with the Movement generally share that this Movement is the most significant environmental Movement in Korean society and the first Movement in which ecologism has emerged. The environmental movement, which began in the 1980s, changed its value orientation to "ecology" in the 1990s, and Korean religions actively participated in this turn. However, among the existing studies dealing with the Movement, few studies pay attention to this point and deal with this theme. This study focuses on the fact that practical solutions to overcome the ecological crisis have not been prepared even now, intensifying this crisis. Civilization transformation is still only an important issue, and discussions and movements related to environment have not led to real-life turns and civilization transforms. This study began with an interest in the delay in this transformation, the delay in problem-solving. It understands the Movement from the governance perspective, a form of coordination for solving social problems. And the Movement’s implications will be restored with an ecological movement. The Movement was the first attempt to fully realize ecological values as a life style and a worldview. However, as problem-solving was delegated to judicial judgment, the meaning of civilization transformation was ejected. In this situation, it was also excluded the possibility of cooperative governance with ecologism as the principal value. Then, only the social adjustment style based on government control and market profits remained. This study confirms that the Movement showed the possibility of cooperative governance based on religion and emphasizes that religion should play a role in coordinating members to cooperate and consult.

The purpose of this study is to examine the experiences of friendship and happiness of college students who are experiencing COVID-19. The research questions of this study are as follows. First, what is the experience of college students about friendship in the context of COVID-19?’, Second, what is the experience of college students about happiness in the COVID-19 situation? For this purpose, the study was conducted through the method of qualitative analysis by consensus (CQR: Consensual Qualitative Research. Hill, 2011; Hill et al., 2005). The study results are as follows. First, two categories and four subcategories were derived from the friendship experiences experienced by college students in the Corona 19 situation: changes in relationships and changes in meeting patterns. Second, 3 categories and 9 subcategories were derived from the happiness experiences experienced by college students in the Corona 19 situation: happiness experienced in life changed due to COVID-19, happiness experienced through relationship pursuit, and happiness from spending time alone. Through the results of this study, implications for college life adaptation in the post-corona era were presented.