The goal of this study is to seek a vision of post-modern life that fits the new era and social change in the Diamond Sutra. The contents of this study are as follows. First, through the Diamond Sutra, we will look at the nature of modern life problems. As a result of the new technological revolution, labor-free life will become common, but I would like to identify the problem of modern life that still pursues labor based on the modern labor view. In the era of artificial intelligence with superior intelligence than humans, we are still obsessed with the idea of ‘human being is the best’ and want to criticize modern life that uses violence against nature and the world. Obsessed with the idea of ‘me as a separate individual’, I want to face the problem of modern life that suffers and causes pain. Second, based on the Diamond Sutra, we will explore the characteristics of post-modern life and study how it can be implemented in the specific life field. By breaking away from modern life centered on production and consumption, we intend to explore the vision of a post-modern life that performs performance and legal guidance. By breaking away from human-centeredness, we seek a modern life in which humans and nature coexist in harmony with humans and humans. I would like to explore the life of absence of ego[無我].

Many evaluations are mixed in dealing with the lives and fate of great people or characters who have historically left traces. However, in the era of rapid chaos and crisis, the value of a hero or a leader with outstanding leadership shines even more prominently. After going through a national crisis, it is also natural that interest and re-examination of leadership and leaders, who have mostly survived the era of chaos and crisis, increase. As a television drama featuring Seo-ae Ryu Seong-ryong was screened, social interest in Seo-ae increased. Above all, the great thing is that by leaving a historical record called "Jingbirok," it was possible to vividly experience the reality of 400 years ago. However, it is worth noting that, as in the expression "old future," it is demanding "punishment" for tomorrow as an uncertain risk society. This is also exquisitely in line with the interest of sociologists who want to find a solution in the crisis situation that has deeply hung over Korean society today. Recently, research and views on Seoae Ryu Seong-ryong have been conducted in various fields such as leadership, business administration, history, and politics. However, it is difficult to find research from the perspective of social thought on the study and practice of Seo Ae Ryu Seong-ryong. This is why we are trying to study this. Although it was more than 400 years ago, Seoae Ryu Seong-ryong, who was prominent as a scholar and politician in the face of the Japanese Invasion of Korea in 1592, shows that in the era of the Fourth Industrial Revolution centered on information and globalization, we face the constant war and the aftermath of the collapsed leadership. Ryu Seong-ryong's excellent insight as a scholar and politician shone in the turbulent times of the Imjin War. He led by coordinating the conflicts expressed by opposing the public sentiment of the displaced people and the factions as bureaucrats in the mediation. As a result, his leadership could save the country from the brink of defeat. However, after the war, he was discriminated against in front of the king's envy with the Bungdang forces who were in check. Nevertheless, he leaves without regret and shows typical of Asian leadership. This contrasts with the behavior of shallow "bureaucrats" in today's era of rapid social change and value dissonance, and has great implications for reading the times and modern views. This discussion focuses on looking at the life of Seo Ae Ryu Seong-ryong. It is a process of exploratory work that looks at the meaning of his life and life in today's modern society in an poetic way and finds the meaning of the present. Through this, the present meaning can be found.

Arendt was skeptical of parliamentary politics and party systems. She diagnoses that the representative political system is contrary to ‘politics’ and ‘freedom’, which are the fundamental conditions of human existence. Representative politics, in her view, is just a skewed political system, excluding ordinary people from the political spectrum except for professional politicians. She has consistently advocated restoring original political practice beyond the nation-state and representative politics. She proposed the alternative polity as a space for future-oriented politics: ‘the council.’ As the ‘council system,’ a public space where people directly gather to discuss and act on public issues on an equal basis, is voluntary and not instrumental, it becomes a place where human freedom is realized and human existence is revealed. A council, a self-governing committee, is a public domain composed of the voluntary will of actors and unrestricted political participation. The council is a realm of freedom that is routinely organized and operated by its members’ voluntary actions and politics’ autonomy. A council is a place where public participation, debate, listening to one’s views, and the opportunity to come together to judge for themselves and determine the political process abound. In a word, the council is the optimal system that creates and maintains the conditions that make politics possible. Arendt’s ideas on council democracy can give implications for both directions: overcoming the limitations of the modern nation-state and representative democracy and the distortion of Korean residents’ self-governing. The problems of government control and autonomy without self-government, which the current Korean resident autonomy is facing, are, in the end, deeply connected with the anti-political issues of the nation-state and representative democracy. This is because Arendt’s ideas about councils are fundamental criticisms of the anti-political problems of the nation-state and representative democracy. The section 2 of this thesis examines Arendt’s ideas on council democracy based on her critical awareness of the existing political system. Section 3 examines the idea of a regional council essential republic and their union, a council federation, which is the core of her view of council democracy, and introduces the political and philosophical meaning it gives us. And Section 4, based on the implications of Arendt’s ideas on council democracy, clarify what is the root cause of Korean politics, especially resident autonomy, not working properly and suggests the direction in which local self-government should proceed in the future. This study includes a discussion of the revolutionary reconstruction of politics.

This study examined the meaning of the phenomenon of acting roles seen in today’s Korean wedding culture in terms of impression management and emotional performance at the individual and family level. In wedding ritual in Korea, acting roles are largely divided into parent and guest roles, and in the guest role, acting roles for not only the married parties, but also the parents’ acquaintances and kinship are performed. The reason why such an acting role appears in Korean weddings is related to saving face at the individual and family level in terms of impression management. In other words, acting roles are performed in order to avoid being humiliated due to the revealing of the poor social relations of the married parties at the individual level and show that one’s family is a normal family or appropriate social connections of one’s family at the family level. As such, in a wedding ritual, the social capital of guest and the cultural capital of family environment play an important role. However, those who do not meet these two requirements feel certain emotions at weddings, such as a feeling of loneliness caused by poor guests at the individual level, and a feeling of shame caused by stigma and prejudice due to not belonging to the normal (general) family form at the family level. At a Korean wedding ritual, they perform emotional acting to create a specific image they want to show others with a strategy to hide these two emotions even through acting roles. Meanwhile, in this article, the feeling of loneliness at the individual level and the feeling of shame at the family level were explained, but in reality, these two emotions are closely connected to each other. In addition, it can be seen through examples that, also in the management of impressions related to face at weddings, the individual and family levels are not clearly separated but are complexly intertwined.