Regardless of all ages and countries, the treacherous subject mould public state as the power mechanism of taking personal benefits. It is one of the actual actors of political process. Also, it is a social fact which is repeatedly experienced. Nevertheless, it is true that social studies and politics have failed to respond logically to the type of the treacherous subject that deteriorate universal justice from the inside of the country to turbulent age, the motivation and methods of their acts, social pathology, and the rule of governance to correct the rule of politics. Therefore, this article aims to shed new lights on Han Fei Tzu as a new discourse resource which allows us to understood the matter of treacherous subject. Moreover, it presents a systematic logic that explains the phenomenon of treacherous subject in many sides. The main principles of the theory of treacherous subject which setting up a theory in accordance with this discussion process are as follows. First of all, the phenomenon is the product of the process which creates a new political order by interacting in the field of politics during an era. Also, it is the incompatibility between personality, which is a proper possibility of human nature and human's inherent weakness, which is the inherent possibility of moral realization. Next, the concept of treacherous subject refers to those who seek authority by acquiring trust and gaining affection in accordance with the will of the monarch. It is also categorized into five types as actual political actors according to Han Fei Tzu. He also revealed the eight types of typical acts which are used when they perform crafty political actions. Moreover, it reveals the major aspects of the pathological phenomenon of society and its preventive measures when the government is monopolized by the crafty act of treacherous subject. In addition, the core political theory of Han Fei Tzu is confirmed again that the ruler should clarify the supremacy to control over the people by the law, establish the control power over the servants by the craft, and strengthen the status as a ruler by the authority.

The purpose of this research is to find the after-modern wisdom of life in Analects of Confucius. To achieve the research purpose, we will examine the after-modern life, analyse the way of the after-modern life, and explore the meanings of the after-modern life in Analects of Confucius. Why we want to find wisdom of the after-modern life in the very old book Analects of Confucius? The reason why is that this old book includes much contents to explore wisdoms of the after-modern life. It does not mean that it includes much pre-modern limitations. The focus of this paper is to find out wisdoms of the after-modern life in Analects of Confucius. Analects of Confucius is the book which shows the ideal way of Confucian life. Especially, this old book has much after-modern wisdoms which solve the problems of modern life. We will explore the answer for the after-modern life in Analects of Confucius.

This study explores the possibility of empathy that can contribute to the solution of social problems beyond understanding and expressing the suffering of another person. It is based on the problem consciousness, that pepple can avoid or reject empathy because of the helplessness, fear, or interests of others' suffering, despite people empathize with others’ suffering. We acknowledge these limitations inherent in empathy and provide the possibility and theoretical basis of 'empathy' that can overcome these limitations. For this purpose, we reviewed the existing philosophical and recent social science discussions, summarized the the components of empathy. And based on this, we classified empathy into three types. The four components are cognitive, emotional, communicative, and participatory, and the three forms are the mind state, the relationship, and the practice. In order to solve social problems, we must participate in the life of others, beyond understanding and expressing the suffering of others. Empathy as a practice form that overcomes the limitations of empathy as a mind state and relationship form, is possible through conversion from Ontological worldview to relationship-oriented worldview, and sincerity toward others. And empathy based on the relationship-oriented worldview is practiced as compassion and benevolence.

Toegye Lee Hwang(退溪李榥, 1501-1570) wrote nearly 3000 poems. The book of poetry called

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