This thesis started from the attempt to make it clear that 80’s American artist Keith Haring(1958-1990) had conducted social intervention of criticism, resistance, and participation through his works, and so pursued public value. Haring of graffiti fame left popular and familiar cartoon style pictures on the street wall, the billboards, the posters and so on. Popular and playful works was explained as his unique characteristics, but Haring’s creative way at the field has more value than just being grasped as artist’s personal characteristics. Haring’s work pieces became everyday art by joining with people’s life, and are working as a social speaking place. So I think that these Haring’s art works possess characteristics of ‘the public sphere.’ ‘The Public Sphere’ means that is independent and free from the government or partisan economic forces, so that is not connected with the interested relations, and that is the sphere of rational argumentation without ‘disguise’ or ‘fabrication’, and that is the sphere where general public can participate in and is inspected by them. The public sphere between the sphere of public authority such a nation and a market and the private sphere of free individual, it is mutually connected with them and works as the space forming public opinion. Private individuals communicate with this public sphere and perform a role of direct and indirect check, balance, and social criticism way off from power. Openness that should include the voice of not only leading power but also the socially weak such as citizens, women, homosexuals, minority races, and so on, and alienated class, is an index of the public characteristics. The public sphere is not working just with speech and mass media. Many artists as well as Haring open their mouth and act through an art at the center of society, and create another public sphere by an art. I understood that the real participatory and practical characteristics on the Haring’s work is a phenomenon and current of a part of the art world including Haring. Such current started from 1960s is the in-depth effort to be connected with the life more closely, to communicate with people, and to improve problems of life. And it has pursued public value on the different way from the nation or public power. Artists have intervened in the society with strategic and positive ways in order to raise pushed-out value and sinked rights as the public agenda, and labored to accept the value of variety and difference at the society. The aspect of such social intervention is the notable features, findable on the Haring’s works and process. Haring’s works include art historical meanings and are expressed with familiar and plastic language, so they were able to communicate with various classes. And he secured various customers at the field and the street. This communicative and public approach factor raised the possibility much for his works to work as the public sphere. Haring presented critical and resistant speech toward society with his works based on this factor. He asserted his position and justice of gender identity as a sexual minority. And his such work continued to movement for alienated class and social week over his own rights. His speech and message on the wall painting, poster, T-shirts, billboard of the subway, and so on worked as a spectacle and pressed concern with social issues and consciousness shift. And he’s been trying to protect and care people who is injured by HIV and drug and to realize social justice through social week protection. Haring’s works planned to meet many people as much as possible performed its role of intervening in society through criticism, resistance, speech, and participation, and controlling and checking social issues. These things considered, Haring’s works show his consciousness about public attributes of art, and obviously include public value seeking. And also we can find the meaning of such his work as that an art is working as the public sphere and shows the possibility to discuss and practice public issues.

Urban agriculture, which can be defined as agriculture performed in a city, is suggested as an alternative solution to restore deserted community and expand green land in city area through cultivation activities. In Korea, ‘Urban Agriculture Promotion and Support Act’ was enforced from May 2012. In addition, in the same year, Seoul Metropolitan Government declared ‘the beginning of urban agriculture era,’ established municipal ordinance, and increased budget to actively support urban agriculture. As a result, urban agriculture practices have been increasing every year. Yet, the way of developing urban agriculture in a uniform way of expanding green land has led to difficulties of securing proper spaces. Accordingly, ‘roof top’ spaces have gained attention. This study analyzes rooftop garden, one of the spaces of carrying out urban agriculture, from the publicness perspective. The study selected a case study of a public rooftop garden in Mullae-dong, Yeongdeungpo-gu, investigated present conditions and usage features of the garden, and explored the conditions to be a ‘public’ roof top garden. Through theoretical analysis, both physical and non-physical indicators were derived for analysis framework; physical aspects- accessibility, locality, openness, comfortness, and non-physical aspects- subjectivity, cooperativeness, and a sense of community. The results of this study are as follows. First, openness and locality scores were the highest, and comfortness scored the lowest, in ensuring the publicness of Mullae roof top garden. Second, non-physical indicators had stronger effect than physical indicators on rooftop garden users’ awareness on publicness and building a garden community. In conclusion, in order to vitalize roof top garden, users should be engaged from the very first planning stage of building a garden, opening hours should not be limited, and more importance should be put on users to subjectively manage the operation of rooftop garden than merely creating a physical environment.

Government’s public policy on the christian religious school is enforced in the direction of securement of the educational publicness than the private school’s independence. Therefore the identity and independence of the christian religious schools is very dangerous. The private school law which was revised in 2007 pursues the publicity. democratization, and transparency of the private schools through such as the open trustee system and external auditor. The christian private schools are arguing that this policy is violating the nature of a private body corporate of the school corporate body and it is insisting the government’s function of supervision over the private school but don’t have the support policy for the healthy development of it. The christian private school is asking the re-revision of the private school act and the legislation of the Private School Support Act. The christian private middle schools are considerably restricted at the right to select the students under the system of standardization. Accordingly they are confronting the strong danger in the direction to realize the idea of building school which educates the students the christian religion. So in the future at the christian religious schools, the before-appliance and after-election which guarantees the religious choice, not the choice by the examination marks should be extended. As a result the freedom to educate the christian faith should be secured. Also the better solution is to transform the christian private school into the autonomous private school. It will be freed from the control of the government and can do the religious education on the ground of the christian world view. The government asks the christian private schools that the Bible class must be operated in the direction of the religious theology as the liberal arts and the chapel have to be managed in the extra-curriculum and secure the autonomous participation of the students. In this case, the Bible class and Chapel will be seldom managed from the point of the religious education. In order to solve these problems, the christian private schools should recover the right to elect the student and should deeply study the method to fill the religious needs of the students