This study explores the historical and academic trajectory through which Vilfredo Pareto’s core sociological concepts―residui and derivazioni―were received, translated, and institutionalized in Japan, and how these terms subsequently entered Korean sociology through academic and intellectual exchanges. Pareto distinguished between rational/logical actions and non-logical actions based on instincts and emotions, defining the persistent, universal elements underlying the latter as residui, and the systems of justification that legitimize them as derivazioni. While these ideas have been regarded as integral to classical sociology, their transmission into Korean academic discourse has rarely been studied in depth or within a comparative framework. In Japan, Takata Yasuma first adapted Pareto’s theory of non-logical action into a unique sociological framework, and Shinmei Masamichi critically systematized and introduced it to the wider sociological community. Through the translation work of scholars such as Ii Kentarō, Toda Takeo, and especially Himeoka Tsutomu, the standard Japanese renderings of these terms were firmly established and circulated in academic discourse. In Korea, however, systematic engagement with Pareto’s sociology was delayed until the 1970s, with limited influence beyond elite theory. This paper clarifies the historical process of conceptual standardization in Japan and its impact on Korean sociology, and calls for further comparative and theoretical studies of non-logical action and its interdisciplinary applicability.

This article introduces Catherine Malabou’s plastic anarchism and the author’s hybrid-one (雜一) anarchism, and examines a number of theoretical challenges facing postmodern anarchism. Hybrid-one anarchism seeks to provide a theoretical exit for plastic anarchism by employing the logic of East Asian individualist anarchism, thereby overcoming the limitations of Western theoretical frameworks. The two core concepts of plastic anarchism are plasticity and an-archy (absence of rule). Plasticity refers to the capacity to receive form, to generate form, and to destroy form. In particular, its destructive capacity opens constructive and creative possibilities for dismantling or restructuring existing systems. It reinterprets the conventional accusation of anarchism as “destructive” into the natural movement of being, and into a positive means necessary for the creation of new existences, thereby dispelling distrust and misunderstanding toward anarchism. An-archy?reminiscent of Laozi’s wuwei ziran?expands the ontological horizon of anarchist struggles that traditionally sought to secure freedom by resisting within the framework of rule. It designates a primordial domain prior to governance, independent of rule, in which people autonomously generate all things without external command or interference. In this way, a new terrain of freedom and liberation is opened. Hybrid-one anarchism emphasizes the hybridity of existential constitution and the hybridization of the movement of being. The theory is created by the author, derived directly from the Oneness Logic and its development into East Asian individualist anarchism. Its three key claims are: (1) the hybrid constitution of being, (2) the hybridization of the movement of being, and (3) solipsist and spiritualist individualism and enlightenment/safe Epicurianism as forms of freedom and liberation. Enlightenment?personal awakening through cultivation and practice?is regarded as the supreme goal and value for anarchists. Furthermore, hybrid-one anarchism with its post-materialist view interprets the current civilizational transition from the first materialist civilization to the second spiritualist civilization Yet within the realities of “indifference of heaven and earth to human” and the “coexistence of good and evil”, action must follow the principle of compassionate moderation. To broaden the theoretical horizon of future post-anarchism, hybrid-one anarchism seeks convergence with plastic anarchism along three dimensions of re-recognition: Yin-Yang and Five-Ways re-recognition of anti-dualism and anti-essentialism - the cyclical perspective of yinyang or once yin and once yang overcomes the shortcomings of dualism while retaining its advantages. Moderate and hybrid re-recognition of anti-radicalism - rather than total or radical negation, hybridizing with diverse modes of resistance to form united fronts yields greater effectiveness. Enlightenment actively recognizes the comfort-ism of clean poverty and enjoying Dao, satisfying with one’s status and self-satisfaction, and stability of mind and accepting one’s destiny in which individuals can safely enjoy pleasure in a state of peace of mind that is not obsessed with either utopia or dystopia. In conclusion, both hybrid-one anarchism and plastic anarchism aim to establish the ontological freedom and liberation that undergird post-anarchism, reaffirming the centrality of enlightenment and the person of self-master.

Since its emergence in the winter of 2019, COVID-19 has become one of the most frequently mentioned and influential terms globally. Far beyond a public health crisis, the COVID-19 pandemic significantly impacted individual lives and societal structures on a global scale. In South Korea, the implementation of social distancing and the normalization of contactless daily life fundamentally altered human relationships, community participation, and religious practices. These societal changes likely affected the religiosity of Koreans. Religiosity refers to the degree of religious belief, participation in rituals, and religious experiences. Even among those with the same religious affiliation, levels of religiosity can vary, influencing individual attitudes and behaviors. Against this backdrop, this study seeks to provide a comprehensive analysis of how the COVID-19 pandemic has influenced the religiosity of Koreans, with particular attention to the values of the younger generation who are leaving traditional religions most rapidly and undergoing significant change. By examining these dynamics, the study aims to assess their potential impact on the future religious landscape and to explore propagation strategies for Buddhism that are appropriate in the post-COVID era. First, contrary to existing studies that suggest religiosity tends to strengthen in times of crisis, the Korean case shows a notable weakening of religious commitment, closely linked to declining public trust in religious institutions. Second, the widespread adoption of non-face-to-face practices and digital technologies has led to a fundamental shift in the spatial and practical dimensions of religious activities, resulting in trends of individualization and de-institutionalization of religiosity. Third, decreasing societal expectations of religion and the growing materialistic orientation among younger generations have driven a search for new forms of spirituality outside traditional religious frameworks. Based on this analysis, the study proposes four possible directions in which Korean religiosity may develop: (1) restoration of pre-pandemic religiosity, (2) sustained individualized religious practices, (3) expansion of alternative spiritual activities outside institutional religion, and (4) greater emphasis on religion’s public and ethical roles. As religiosity is evolving in diverse and multi-layered ways, tailored and nuanced approaches to religious outreach are increasingly necessary. In this transformative era where the relationship between religion and society is being redefined, Buddhism and other religions are called to engage in both self-reflection and renewed social responsibility.

Meditation has expanded in modern society as a universal means of psychological healing and self-reflection. However, the quality of leader training has not kept pace with the rapid commercialization and popularizationof the meditation market. This qualitative deficiency leads to a structural problem that hinders the establishment of a healthy social spiritual culture. Consequently, many leaders remain technical guides who merely transmit structured techniques, revealing a severe limitation in their ability to effectively respond to inevitable psychological adverse effects such as anxiety, depression, and dissociation, as well as ethical issues such as the abuse of power, that arise during practice. Therefore, this issue is directly linked to macro-sociocultural phenomena that undermine the success of individual psychological healing and the establishment of a sound spiritual culture. In particular, the guidance of unprepared leaders can exacerbate psychopathological symptomsin practitioners, and the fact that spiritual achievement does not automatically translate into personal maturitynecessitates that leaders possess both psychological insight and ethical depth. To address this, this study reinterprets the ideal Buddhist teacher concepts of Kalyāņamitta (Good Friend, 善友)and Zen Master(善知識) to establish the ‘Contemplative Educator’ Model, an integrated leadership paradigm that transcends the role of a mere technique instructor. This model is philosophically grounded in the Buddhist core practice system of the Threefold Training (Sīla, Samādhi, Prajñā; 戒·定·慧 三學), which signifies the leader's required ethical foundation (Sīla), concentration of mind (Samādhi), and insight into the nature of things (Prajñā). This research deeply analyzes the current problems of meditation leaders, identifying them as ‘lack of psychological safety net,’ ‘lack of ethical depth,’ and ‘limitation of standardized programs’. It then derives three core competencies for the 'Contemplative Educator' to overcome these limitations, each corresponding to an ideal role in the Buddhist tradition: First, Safety Net Competency (The Protector):This involves protecting practitioners from psychological risks. It emphasizes the crisis intervention ability to identify meditation-related adverse effects (anxiety, dissociation, etc.) and psychopathological risks, integrate modern psychological approaches like CBT or ACT, and refer practitioners to specialists when necessary. Second, Role Model Competency (The Exemplar):This relates to embodying inner maturity and ethics. It signifies the ability to be a genuine exemplar to practitioners through ethical depth and self-reflectionbased on the Threefold Training, achieved through adherence to a code of ethics and compulsory supervision. Third, Customized Guide Competency (The Guide):This involves leading practitioners according to their individual spiritual capacity (Génjī, 根機). Based on the Buddha's gradual (漸敎的) educational principle and a dialogue-centered teaching method. it provides individualized guidance considering the practitioner's characteristics and developmental stage, moving beyond standardized programs. In conclusion, the 'Contemplative Educator' Model proposed by this study offers a blueprint for leader training that integrates traditional wisdom and modern expertise. It urges meditation leader training institutions to establish integrated curricula and certification systems, including a multi-rater assessment system, structured evaluation tools, and case-based evaluation. Ultimately, this model holds significant academic and practical implications for critical reflection on the modern commercialized healing culture and for fostering a healthy communal spiritual culture.

This study proposes ‘the right to prepare for death’ as an alternative to ‘misplaced debate’ of ‘the right to die versus the right to sustain life’ that appears in the discourse on euthanasia in Korea. The debate framed simply as the right to die versus the right to life fails to reflect the realities of Korea’s healthcare system and the medicalization of death. In an era of medicalized survival and medicalized death, the concepts of euthanasia and related terms have become more specialized, and the right to die and the right to sustain life have different meanings depending on the context of the euthanasia discussion. Furthermore, given the lack of social institutionalization of medical and nursing care costs, which are fundamental prerequisites for discussing euthanasia, respect for patient autonomy appears to be nothing more than a principle and rhetoric. This is because the right to die could degenerate into an obligation to die. This study proposes the right to prepare for death as an alternative framework. Rather than undertaking a comprehensive analysis of this right, it aims to explore, in a preliminary and conceptual manner, the underlying premises and the agents associated with the right to prepare for death. This study is composed as follows. The study first examines the medicalization of death and explores the evolving landscape of death within Korean society. This study examines how the medicalization of death - manifested through medically prolonged survival and institutionalized dying - is closely associated with hospital-based deaths, the formal process of death certification, and the administration of life-sustaining treatments. It further explores how these institutionalized and visible aspects of death are embodied in specific end-of-life cases. Secondly, the study will define the concept of euthanasia and related terms, and analyze several incidents and legal developments that have contributed to the public discourse on euthanasia, thereby addressing the multifaceted layers of euthanasia debates. Third, the study will discuss the underlying assumptions and agents of the right to prepare for death. The right to prepare for death refers to the right whereby the state assumes responsibility for the costs of treatment and care, thereby allowing patients and their families to have the mental and temporal space to prepare for death without the burden of financial pressure. It also entails enabling physicians to relinquish excessive medical intervention at the end of life. In the context of the medicalization of death and the insufficient institutionalization of treatment and care costs, the right to prepare for death prompts reflection on what it means to die with dignity.

Modern civilization has reached a dangerous society due to the crisis of technological civilization and capitalist rationality through the era of globalization and the Fourth Industrial Revolution. Social science has also gradually diminished interest in the fundamental issues of human existence, the meaning of social life, and wisdom at the level of fundamental reflection on life, and as a result, the realm of social thought has become marginalized. The diagnosis of many sociologists who have seen the crisis facing modern civilization suggests that social science should go beyond mere analytical tools to newly explore the civilized crisis and the meaning of human life. Given this awareness of the problem, we need to turn our attention to social thought again and present a new role model that can explore the possibility of newly interpreting the problems we face today in historical thinking. This is why we would like to illuminate the thinkers of the mid-Joseon Dynasty, such as Nammeong(南溟) ChoSik(曺植), through the ‘History repeats itself’. Cross-examining changes in life, daily life, and ideas in one space over time means 'constant dialogue between the past and the present'. This process of reflection can lead our lives and daily lives to the process of finding the 'guidelines' and 'identity' of the era of civilization crisis on the characteristics of 'history' and 'region'. Among the numerous thinkers of the pre-modern Joseon society, Nammyeong ChoSik is particularly noteworthy as an independent and pioneering reason. He did not separate learning from reality, and he said, "Be upright in your attitude, be careful in your daily life, and respond upright when facing the world's work." He also said, "The world is dizzy, so few people truly know how to keep their will. However, the mention of Nammyeongjip(南冥集) that scholars should not follow the flow of the world but keep their roots" serve as a role model for a scholar and a practical intellectual who walked through the era of danger and crisis. In this way, NamMyeong understood Confucian moral practice as a force to reform real life and social order, not just an ideological slogan, and showed an academic and practical attitude to confront the injustice of the times without compromising with the power order of the time. His thoughts are represented by constant self-reflection and a determined spirit of practice to overcome the gap between academics and life, ideals and practice. In this respect, NamMyeong is approaching us today as a representative role model for overcoming the crisis of social thought beyond just historical thinkers. Through him, we reflect again on the role of intellectuals, the tension between academics and reality, and the meaning of practical life. Therefore, using NamMyeong as a pioneering role model today will not be a simple regression of the past, but a basic task to find an important opportunity to transform the intellectual horizon of our society and restore the function of fundamental reflection that social science has lost.