This study aims to find new sociology through the synthesis of systems theory and Buddhism’s dependent arising theory and suggests a search for the identity of the Oriental Society of Social Thought. The Oriental Society of Social Thought has attempted sociological studies beyond the philosophical and ideological studies of Eastern idea, and has sought to explain the specificity of korean society through Korean studies sociologically. Civilizational alternatives for overcoming the issues of modern society were also explored, and social theories relevant and appropriate for the social phenomena of Korean society were sought using ideological concepts of East Asian thoughts and unique concepts of Korean society. The Oriental Society for Social Thought has identified identities from the above four perspectives. Nevertheless, more efforts are required to further develop the social theories of the existing classical and modern sociologists by employing concepts and theoretical resources of Eastern social thoughts. Therefore, this study aims to reveal not only the similarities between Buddhism’s dependent arising theory and Luhmann’s social systems theory but also the differences between the two in detail in the recognition object and epistemology(methodology) of each theory and explores the possibility of synthesizing both social theories based on the specific differences. Both Buddhism’s dependent arising theory and Luhmann’s social systems theory reject substantialism and adopt conditional generates(constructivism). However, the two are decidedly different in the issues of epistemology and selecting the research subject. In Buddhism, the subjects are humans referred to as empty beings with attributes of non-self(無我) and impermanence(無常), but Luhmann excluded humans and made social systems the subject. He only designated humans as the environment of a system. However, the differences between the two simultaneously make it possible to theoretically postulate the structural interconnectivity of the two theories and complement each other. In epistemology, Buddhism’s dependent arising theory can be seen as the “epistemology of encounters(union)” and Luhmann’s systems theory as the “epistemology of distinctions(difference),” and each characteristic allows for methodological complementarity. The above is an expectation to be taken as another identity of the Oriental Society of Social Thought, which aims to complete the universal theory through dialogues between Eastern and Western ideas and between the special social phenomena of the East and somewhat generalized social theories.

As abnormal climate phenomena due to global warming frequently occur and various socioeconomic problems arise, the ecological crisis has become a real crisis that threatens the survival of humankind. As an alternative to overcoming the crisis, the transformation from industrial civilization to ecological civilization, analyzed as the main cause of the ecological crisis is mainly dealt with in academia and media circles. However, discussions on civilization transformation are not very active in the social science community, especially mainstream sociology (or standard sociology). In this situation, Kim Kyong-dong, who represents academic sociology in Korea, continues to publish research results on the theme of ‘civilization.’ Only a few people still pay attention to his theory of civilization. Mainstream sociology does not pay much attention to his theory of civilization and the transformation of civilization, perhaps because it is based on Eastern thought, specifically the Yin-Yang dialectics. This study summarized the reasons for the need for a civilization shift from a sociological perspective and outlined the four elements (values) he organized in the paradigm of the new civilization. The four values of the new civilization Paradigm, publicness, humanism, community, and ecologicalism, are based on the fact that people are in relationships. Kim Kyong-dong’s new civilization paradigm partly contains hope and a vision for the future. The “Advanced Society Purified by Cultural Culture,” which he presented in several books as a future society, boldly broke away from Western modernity’s framework and defined a new vision from the perspective of civilization theory. In addition, the “Advanced Society Purified by Cultural Culture” consists of six virtues based on Oriental thought, “Moderating Humanity, Rightness, Courtesy, Beuty, Wisdom and Trust” and cosmological ecology. As mentioned in the early days of this study, the purpose of this study is to examine whether Kim Kyong-dong’s new civilization Paradigm is based on global-level empathy for values and horizons that can transcend the current civilization paradigm and whether it can play a function and role as an ecological civilization. Suppose you acknowledge that there are many limitations and answer roughly. In that case, it is expected that the new civilization Paradigm will be able to play a role and function as an ecological civilization. The four social values and six virtues he presented could help establish various practical strategies as models of ecological civilization. However, it isn’t easy to analyze whether the new civilization paradigm completely transcends the modern industrial civilization paradigm. As we can see from the community analysis, some of the elements still exist in the existing paradigm.

The goal of this study is to describe the sociological insights contained in the 2005 book A New Earth by world-renowned spiritualist Eckhard Tolle, and to reveal the sociological implications of Tolle's sociological imagination in creating a new future for mankind. The contents of this study are as follows. First, we will look at the fundamental problems of modern life and society from Tolle's point of view. Modern life and society are based on human perception as ego. However, at this point in civilization, which must break away from ego and achieve the evolution of consciousness, modern life and society based on ego are fundamentally alienated. Assuming that the present point of civilization is not the time to complete the modern world, but the time to move toward A New Earth, Tolle's fundamental criticism of modern life and society has great sociological implications. Second, Tolle's A New Earth clearly shows the perception of the current point of civilization as a great transition period of civilization. Modern society is by no means a universal society, but a special society based on ego. Furthermore, the present point of civilization is a time to break away from the old era of modern society and focus on building a new civilization. Tolle's perception of this era itself is the result of outstanding sociological imagination, which provides excellent guidance on what modern humans should strive for. Third, Tolle's writings contain rich visions of A New Earth. Since the realization of Sakyamuni, there have been many people on earth who have actually become saints, striving to realize and realize 'real Self'. What is special about Tolle is the awakening that he must achieve a change in existence at the human level. Tolle's idea would open the door for mankind to actually move toward a new Earth.

COVID-19 pandemic is an ongoing disaster that has brought about significant changes in various areas of our society, while causing difficulties and anxiety in the lives of individuals and families. It changes our entire life style such as the way we work, the way we distribute and deliver daily necessities, even the way people interact with each other. Also, various activities are being carried out to develop policies and implement them into systems by analyzing and understanding the various problematic situations. However, the COVID-19 pandemic requires not only precise policy and institutional analysis but also an expansion into a “social reality” that reflects on the meaning of the pandemic experience and seeks new ways of life. If these changes are not merely short-term tendencies or temporary phenomena, but rather become a new habit or way of life, it is necessary to discern how they are specifically changing people’s relationships and their consciousness of living together as a group. This article aims to confirm that the experience of the pandemic is not a unique and accidental phenomenon in human history but rather a direct factor in social change. With this perspective, we can move beyond simply analyzing the pandemic in terms of its causes, transmission, and impact, and begin to consider how it is affecting our society and political systems, as well as its momentum and historical trends. Secondly, we reconsider the macro theoretical framework that explains the role and function of legal norms and safety mechanisms mobilized by the political upper structure to overcome the social risks and crises. Thirdly, we examine how the macro structure of biopolitics as a risky society and a political system shaped by the pandemic manifests itself in the life of individuals. The family is a social institution that mediates between social structure and micro individuals. By doing so, we examine the significance of changes in the way of life brought about by the spread of COVID-19 and changes in family relationships such as role conflicts.

The purpose of this study is to discuss the value of the social ideological system of Unified Silla through the meaning of the Dragon tale related to the founding of Buseoksa Temple, the meaning of the temple site influenced by feng shui theory, and through the constructional arrangement of Muryangsujeon Hall, which connots the Hwaeom ideology and the Jeongto ideology. The research aims to interpret the meaning of Muryangsujeon Hall inherented in Buseoksa Temple by analyzing its founding story focusing on the realistic perspective about the Dragon Deity ideology, the social perspective of Geographical Fengshui ideology, the temporal changes of Pure Land ideology, and to systemize the social ideologies set on the Muryangujeon Hall. The three ideological systems are consisted of their social environments and have the following values in the deployment of Muryangsujeon Hall. First, the tale of Dragon Seonmyo in the founding of Buseoksa Temple, was incorporated with Buddhism when Buddhism was introduced. The Dragon Seonmyo story is recognized as a Buddhist tale because the dragon of folk belief is fused with the condition of ascension and the merit theory in Buddhism. This realistic perspective presents the ideological system that has shifted from folk tales to Buddhist tales. Second, Muryangsujeon Hall is on an auspicious spot along with the beautiful scenary of Buseoksa Temple. Muryangsujeon Hall is a combination of authigenic feng shui theory and Pure Land faith of Buddhism, so it has the value of the ideological system that communicates with the society of that era as the geographical intention of selecting the temple site and the Buddhist theory are established in the ancient times. Third, the Muryangsujeon Hall of Buseoksa Temple symbolizes the ideal temple with the background of the Buddha land in paradise. The spot of Muryangsujeon Hall shows a combination of Hwaeomjong ideology and the auspicious point of Geographical Feng Shui theory. This leads to a temporal ideologic system; present aims for the future paradise while remembering the traditional beliefs of the past. Therefore, the meaning of the realistic perspective of the dragon deity ideology, the social perspective of Geographical Fengshui ideology, and the temporal changes of Pure Land ideology is the ideological system symbolized as Muryangsujeon Hall. In the location of Buseoksa Temple and the arrangement of Muryangsujeon, the Dragon deity faith in its founding story, meaning of the dragon in the Buddhism, authigenic feng shui theory, fengshui in Buddhism, the ideal of majestic paradise, and the folk beliefs, reveal the social ideology required by the Munmu Dynasty in Unified Silla, and they are recognized in the Muryangsujeon Hall.

There have been various commentaries on the decipherment of Lao-tzu’s Tao by numerous scholars over a long period of time. So, first, after briefly examining the existing commentaries on the representative Tao, focusing on the 13 characters in Chapter 42 of Lao-tzu’s 『Tao Te Ching』, namely, “Tao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to all things”, I would like to interpret Pythagoras' number theory from a new perspective. In order to grasp the philosophical meanings of Tao, 1, 2, and 3 that Lao-Tzu said, we examine the six old interpretations(古注), Kim Chung-yeol’s views, and Hegel’s Pythagorean theory of numbers. According to six old interpretations, Tao is ‘nothingness’, ‘an empty god’. In here, God does not mean something like the Western Creator, but a pure spirit. One(一) can be said to be ‘primordial force(元氣)’ and ‘tranquil force(冲氣)’ or ‘nothingness’, and therefore can be called ‘Tao (道)’. Two(二) refers to yin and yang, or ‘self(自)·others(他)’. Three(三) are ‘Heaven(天)·Earth(地)·Man(人)’, and ‘negative force(陰氣)·tranquil force(冲氣)·positive force(陽氣)’ or ‘the third thing(諸三者)’. According to Kim Choong-yeol, Tao is empty, invincible, and natural. And it is nothingness. One(一) is the first raw material, is a seed, and being. Two(二) is difference (異) and at the same time, the opposite(反). Three(三) means the completion of the unit of a thing. Why should Lao-tzu say in the commentary mentioned in the Chapter 42 of the 『Tao Te Ching』 of Lao-tzu in such an oriental commentary? Therefore, in this question, I will try to reexamine Lao-tzu’s theory through Pythagoras’ number theory. Pythagoras regarded number as the essence of all things. The philosophical meaning of this number lies between the ideal and the sensuous. Because number itself is an idea as an abstract thing, but on the other hand, when we point to things and count the numbers one, two, three, etc., these numbers are also sensuous. Accordingly, Lao-tzu does not directly speak of all things, but by saying that Tao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to all things step by step, Tao uses the number between the abstract idea and the sensuous things of all things to create one, two, three that was said. Therefore, if Hegel’s Pythagorean theory of numbers is applied to Lao-Tzu’s theory of Tao, it is as follows. The Tao is the essence of all things, or an idea. ‘One, two, three’ are the bridges and mediators of the Tao and all things. One(一) is an active principle and is the unity of generality and identity. And it corresponds to ‘even number’. In addition, One(一) has both the principle of thought and the principle of matter, the sensory aspect. Two(二) is duality, distinction, particularity, plurality, majority and passive matter. Three(三) is a unity, the first complete, and the whole. Lao Tzu stopped at three, but Pythagoras speaks of four. As a number, 4 has its own eternal spring and root of nature. Therefore, from Lao Tzu’s point of view, it means Tao. And the 10 that Pythagoras says must be considered as 1 again, so we have to start over. If so, Ten(十) is ‘things’ of ‘things will turn to their opposites when they reach the extreme(物極必反)’, meaning Lao-tzu’s ‘the opposite is movement of the Tao(反者道之動)’.

In the current situation in Korea, where stories of generations are overflowing in our daily lives and various public areas, there are not many generational studies reflecting on the concept of generations as a category of analysis. With this awareness of the problem, this article examines the major research issues surrounding the 386 generation, which has been the center of continuous debate in Korean society, and suggests the direction and theoretical reconstruction of future generation studies. This paper is based on the perspective of understanding the concept of generation as a cohort group who was born at the same time and experienced important events in a specific period in common and as a task homogeneous group in the same life cycle. The first issue in the 386th generation study is the problem of generation name and generation classification, which is a difficult task but a problem that needs to be solved. The second issue in the recent 386 generation discourse represented by the criticism of 386 generation and generational inequality theory and generational researches criticizing it, is that these excessive generational discourse obscures or distorts the problem of generational reality. The third issue is related to the issue of “difference within a generation.” It is the difference between the minority elite and the majority public, while being created by the intersection of gender and class. Lastly, since generations are not automatically created by themselves, it is necessary to pay attention to the self-claims of generation members. In particular, empirical research on the 386 generation, which pays attention to generational identity, is needed in terms of the result of various interactions between external calls and self-claims. Based on the discussion on the research issues surrounding the 386 generation, this paper presents the future directions for various generational studies, including the 386 generation, and points to consider for critical reconstruction of generational theory. First of all, generational studies that critically analyze generational discourses are important in that they reveal who creates and utilizes these generational discourses and the effects of specific generational discourse. Although such research is continuously needed in the future, studies focusing on generational discourse have limitations in that they cannot capture analysis and research on the “generation of reality” and generational reality. Second, in a situation where there is little empirical research on generations, it is necessary to accumulate empirical generation studies from various angles that reflect on generations as categories of analysis. In particular, empirical analysis of the subjective consciousness, generational experience, and generational identity of generation members that previous studies have overlooked should be accumulated, and research on how these generation members’ stories interact with specific generational discourse is also needed. Finally, a reconstruction of the generational theory that focuses on intersectionality in one direction of the new generational theory of ‘not falling into generationalism’ was presented. This is a theoretical direction aimed at generational research that does not emphasize only “generation” and generational research that encompasses gender or class that intersects generations in various ways.

The Love Story between Goguryeo’s(高句麗) 22nd ‘King Aanjang(安臧王)’ and the beautiful woman ‘Hanju(韓珠)’ of Baekje(百濟), which has been handed down since 1,500 years ago, centering on the Gobongsan Fortress(高峰山城) area in Goyang-city, is an infinite cultural asset of Goyang-city. However, it is not yet well known and is not actively used. In this article, I looked at ways that can be used as cultural and industrial assets in the Goyang-city region by connecting (1) The Love Story of Goguryeo's 22nd King Aanjang and the beautiful woman ‘Hanju (韓珠)’ of Baekje(百濟), (2) ‘Kawaji Rice Seeds’ 5020 years ago, (3) ‘The Korea Makgeolli Festival’, (4) ‘The Gobong Mountain rites’ and ‘Seongseok Nongak Jinbat Durepae’ which are handed down in Jinbat Village in Seongseok-dong near Gobong Mountain, (5) and 3 beacons(Gobongbongsu, Doksanbongsu, and Haepobongsu) in Goyang-city. Based on the Love Story of ‘King Aanjang’ of Goguryeo and the beautiful woman ‘Hanju’ of Baekje, we can develop ‘Sarangju’(Love Makgeolli), which is made with ‘King Aanjang Makgeolli’ and ‘Beautiful Hanju Makgeolli’, and mixed the two drinks in a 1:1 ratio. If these Makgeollis are developed, they will be loved by many people, and their love stories will be widely known. In particular, it will be able to receive a great response from the MZ generation. Although not all of my suggestions and ideas will be accepted, I hope that interested people will discuss based on this article so that each cultural asset will be newly noted and actively used in connection with each other.