Paradoxically, the situation in which the current location and identity are confused and the future of change is expected to accelerate further, calls for the past. The past called in is a touchstone and milestone that tells us what we are today, and what we will be tomorrow. This article determines that ‘capitalism’ is the most appropriate choice among several macro and historical candidates, either as a system or as an institution. Capitalism is thought to be one of the most distinct sociological entities that can explain our past, present, and much of our future. Capitalism, too, cannot be free from change, but its powerful power, nonetheless, exerts its regulatory power directly and indirectly, to the direction and content of change we feel. Capitalism is still being renewed and in progress. What is and how did this very capitalism, the product of the past, emerge with a solemn present? As mentioned above, the article argues that the answer to these questions is to return to history and, in other words, summon history to find it. In terms of feudal-capitalization, this paper is intended to summarize the western history experience theoretically in terms of the implementation of the Western capital system and identify the implications of capitalist changes that understand our society from there. In other words, it aims to set the bar for comparison and what was the main driver of the transition in Western historical experiences, and who was the subject. The article reaches its ultimate destination, as recalled, through four views of capitalism and its implementation: class struggle theory, market theory, new institutional theory, and explanation of Marx, which brings them together critically.

This paper explores a generality of the observing-operation, introducing the calulus of indication re-entering the calculus into itself. The calulus of indication invented by the english mathmatician, George Spencer-Brown can indicate all including the calculus itself by re-entering the calculus itself into the self-generating process. The calculus means operation. All kinds of operation re-enter the operation itself into the process generating itself. The analysis of these processes consists of the proof of the three stages. 1. All operations put two different stats before and after with the operation itself. 2. The two states form an ‘diffentiated but unindicated’ unmarked state and an ‘diffentiated and indicated’ marked state, and let the both isolated through joint boundary. 3. The two completely isolated states, generating the temporal space through simultaneous actualization of oscillation from unmarked to marked state, and vice versa, can be integrated through the operation on the very temporal space. The proof of these processes enables an analysis frame in which not only reality and appearance and their identity are generated as constructs of the operations, but also the difference of object and subject, such of before and after, and such of selected and unselected are shown respectively as social, temporal, factual dimensions.

Foucault defines his life-long critical analyses of power as studies of the modern social rituals. The social rituals characterized by repetition of social rules can be understood as a core mechanism organizing a society. Dispositif, Foucault’s key concept, is the Foucauldian concept of social ritual. In this vein, I investigate his discussions about dispositifs in terms of the social rituals. I demonstrate that Foucault’s stalemate concerning the imagination of viable resistance is derived from his misunderstanding of the nature of the social. Refuting Durkheim’s thesis that society is an irreducible substance, Foucault sees society as merely an appearance of the political. Therefore, society is imagined as a machine operating according to the calculation of strategic rationality, and thus, society cannot be seen as the site for resistances. The final Foucault tries to find the possibility of resistance in the non-social terrain of self-creation to subject. I argue, however, that the site for resistance should be thought in the social terrain organized by social rituals, insofar as power is exercised through deploying the social into its dispositif. The domain of social rituals and the social should be understood as a battle field between the impersonal force trying to organize our social lives according to the logic of things and the collective normative force trying to organize them according to collective critical values.

The purpose of this paper is to establish a religious peace discourse by overcoming exclusive theism centered in the West of the center of exclusivism in Korean Protestantism and presenting Interbeing-theism as a local theism to overcome exclusivism. The interbeing-theism is a local theism that emphasizes openness, diversity, and relativity, that a new theism can be created whenever and wherever, in an indigenized Christianity, unlike a supernatural theism, which is the universalization of theism or imperialism. This not only respects the diversity of cognition, but also shows that peace is not singular, but plural, and not subject, but predicate. And peace is not a complete form but a process as a current progressive, and is structurally the same as peace pluralism, which is defined not as separation but coexistence. As a research methodology, this paper is based on Interbeing, which was noticed by Thich Nhat Hanh, a Vietnamese monk and Paul Knitter, a religious liberation theologian. Specifically, this paper interprets concept of dependent co-arising(緣起) and emptiness(空) of Buddhism as Interbeing by Thich Nhat Hanh, and is based on Knitter’s understanding of "Interbeing" as God. Thus, this paper suggests ‘Interbeing-theism’ by combining the Buddhist view of emptiness and Christian view of God. By doing so, we will see how this theism resolves exclusivism and thus contributes to religious peace discourse. Therefore, this paper has the significance of the thesis that Interbeingtheism plays a major role in eliminating the toxins of Protestant exclusivism and thus can make a significant contribution to the religious peace discourse.

Pusan-Masan democratic resistance clearly shows the factor of ‘urban uprising’ during the whole process of general civil resistance. Especially, pro-active collaboration amongst urban lower classes and violence are still throw questions on its economic background. Precedent literatures have tried to seek the main reasons of massive participation of urban lower classes from economic crisis and paradox of industrialisation. However, this research aims to re-consider economic backgrounds of Pusan-Masan democratic resistance in a different perspective as follows: First, the research tried to criticize precedent literatures which understand economic situation in 1979 and economic crisis era started 1980 in continuity and point this as the economic background of the democratic resistance. On this context, the year of 1979 and 1980 which recorded negative economic growth need to be strictly differentiated. Second, looking at the economic situation in Pusan in 1970, the light industry seized comparative advantage in South Korea, and no evidences have been found that Pusan’s economic situation was more seriously aggravated than other regions during the period of industrial upgrading to heavy industry since mid 1970s, in terms of the rate of industrial growth in Pusan, the rate of wage increase, the rate of unemployment. Third, the research emphasised that Pusan democratic resistance in 1979 has strong correlation with the economic fragility of urban lower classes during the final phase of economic boom. According to the observations, constant population growth, insufficient urban infrastructure, housing crisis caused by soaring price of land and lease, sense of incompatibility stimulated by Invertedness of Tax and intensified social inequality played significant role as the material conditions to stimulate the democratic resistance in Pusan. Consequently, it is analysed that the economic fragility of urban lower classes played main role on that Pusan-Masan Democratic Resistance showed its violence and explosive spread in short period.