Market capitalism and neoliberal economics, which have developed on the basis of the industrial age, face serious challenges. The commodity monetary theory of mainstream economics, which made the market economy a belief system, is also engulfed in fierce debate. Karl Polanyi ‘s substantive economy shows extensibility at the turn of the crisis symptoms of mainstream economics and the post - material paradigm. It is necessary to dismantle the integration of man and nature tied up with the market-monetary relationship and reintegrate into the domain of de-market and de-commodity relations. Karl Polanyi’s social freedom provides an important clue to attempts to renew the value of social integration of man and nature. Social freedom is the freedom to take on the duty and responsibility to others and to take on the consequences of their choice and action whether they are intended or socially, away from the economic freedoms of individuals isolated from society. The integrated pattern of debt recognition and reciprocity based on social freedoms will be a new operating principle for the substantive economy centered on dependence for his livlihood upon nature and his fellows. The means of payment of money in terms of reciprocity from the viewpoint of debt and obligation provide important clues to embed market economy into society and reorganize it into moral values. The paradigm of the substantive economy is the non-economic motive of moral behavior and social obligation as a chain of mutual dependence debt and counter-giving as dynamic energy. It is based on moral motive of debt, repayment, and social obligation as the principle of symmetry, which makes reciprocity as a strong point in the substantive economy and makes it dynamic by subordinating redistribution and exchange. Karl Polanyi is unique in that he sees money as a fictional commodity and rejects Marx ‘s labor theory of value or subjective utility value of new classical economics. The creation of social debt based on money and reciprocity and the means of payment of redistribution, ie, the use of a specific purpose money as a means of payment, as a social right, is the process of re-embedding the economy into society and at the same time protecting the society, It is also a double movement to do. The social freedom and substantive economic paradigm of Karl Polanyi is an important opportunity to overcome the mainstream economics of the industrial era and to selectively connect with the intangible values of digital and to move to the idea of a new society.

The era of ‘Gapjil’ and ‘Euljil’, which is good at ‘bad fight’ but not good at ‘good fight’ is the era of which cannot ‘divide’ because of their overly ‘division’ between you and me or high and low. Gapjil which is one-directive forcing in ‘only I-am’ among the way of interaction between me and others, is ‘being bossy towards the weak’. On the other hand, Euljil is ‘unconditional obedience towards the strong’, which is in ‘only you-are’. Euljil, which is unconditional obedience to the strong who bosses, includes the presumption that oneself is bossing oneself, nevertheless, this unconditionality is impossible to be entirely one directional and passive as ‘a tense status’ of unconditionality, Euljil, which is a kind of ‘active passiveness’ or ‘passive activeness’ is a kind of (bad) fight. In a bigger perspective, ‘bossing’, which is ‘one direction’ in Gapjil and ‘unconditionality’ of Euljil have the matching point of passiveness and activeness in the smaller perspective. ‘Bad denying’, which denies goodness, is the bad fight of Gapjil, Euljil, which denies Byungjil, the ‘side-by-side-together’. ‘Good denying,’ which denies badness, is ‘a good fight’ of Byungjil, which denies the un-communication of Gapjil, Euljil. ‘My Gapjil’ and ‘your Euljil’ between you and me or ‘bad fights’ of ‘your Gapjil’ and ‘my Euljil’ instigate and premise each other in pairs. And Byungjil, which denies one direction of obedience or forcing as characterizing as ‘a good fight’ of you or of me, is based from communicative personality, which directs ‘horizontal together’ of ‘I-am in you-are, you-are in I-am’ or ‘roundly side-by-side’. From olden times say wise men to themselves or ‘many small people’ in the world the necessity of realization and overcoming of our own greed and prejudice, which are the basics of ‘bad fights’, due to its nature of disturbance for people to be a human and to be a (good) together. Self mastery, self-cultivating and asceticism is being educated of ‘a good fight against me’, which is an advanced fight of ‘good me’ who resists with ‘bad me’ who is greedy and biased to avoid ‘a bad fight against others’. It is very common case to have ‘good becomes bad’ and ‘being becomes not-being’ in the power relationship between each other’s different interests or understandings. In the way of knowing and doing of asking, searching, knowing, and practising towards the way of ‘all-human, more-human’, to be a communicative personality, which doesn’t be shaken and collapsed in the human and material environment of shaking, changing or blurring the difference between being and not-being or should and shouldn’t, it is the most significant to posses the inner and outer presumptions of a ‘good communication culture’, which makes us possible to develop abilities of judgement and criticism to figure out what is right and wrong, being and not-being.

In North Korea’s Juche ideology, communism has been selected based on Marxism. Yet, North Korea has a system different from other communist countries. When this aspect is found from old Confucian customs, China and Vietnam can be taken as examples, but the emphasis on humanism or spontaneity is different from these two countries, too. It is because it’s possible only when understanding North Korea from the viewpoint of Confucianism of Joseon. Korea accepted Confucianism in the 4th century and developed it as independent Confucianism. The differences between Chu-tzu and Toegye can be an example. While Chu-tzu regarded Li(理, truth) as without a definition, understanding or manipulation, Toegye defined it as something ‘manifesting(發)’ and ‘moving(動)’, and furthermore, said it ‘to reach(到)’. In Confucianism of Joseon, Li(理) presiding rather than fundamental was emphasized. That’s why Juche ideology is interpreted through the ideas of Toegye, the figure who made a synthesis of Joseon’s Confucianism. When it’s taken into consideration that both Kim Il-seong’s father and Hwang Jang-yeop’s father were teachers in Seodang, it can be understood where their theoretical background is from.

The purpose of this study is to reveal the universality and specificity of the personal worship of North Korea, Kim Ilsung and Kim’s Family. The study of North Korea tends to emphasize the speciality of the so-called “North Korean phenomenon ”. It is the true that the personal worship of Kim IlSung and Kim’ Family. However, the phenomenon of individual worship has not come from North Korea ’s special character but from the Soviet Stalin days. The historical approach and the comparative socialism approach were used as methodologies to achieve the purpose of this study. The historical approach emphasizes the uniqueness of North Korea, and the comparative socialism approach reveals the universality of the socialist state. According to this approach, we can confirm that the phenomenon of personal worship is a universal method used by the underdeveloped socialist countries. In particular, it confirmed that the tendency in China, Albania, Romania and North Korea, which had been de-Sovietized in the Soviet order of the Stalinist state, had increased. These countries share the common use of anti-Japanese and anti-Japanese struggle for personal worship. In addition, North Korea has developed a special characteristic of utilizing the religion of nationalism called Chondoism. Kim IlSung assessed the Chondoism as a progressive religion in that it values people rather than heaven and opposes feudal society. He has also achieved great success in his alliance with the Chondoism in the anti-Japanese armed struggle. He also used the idea of Chondoism to establish a one-man dictatorship and move on to a hereditary dictatorship. Not only did Kim Ilsung use the Chondoism, but he also did not hesitate to distort the activities of the Chondoism as his work.

Eco-centric sociological discussion has started from sense of crisis which is caused by devastated natural environment by urbanization and industrialization which originated in the West. One among many alternatives is the establishment of the view of nature which inherent in the traditional East Asian thought. From this background, it is necessary to discuss our view of nature and establish eco-centric thought through our traditional architecture which is embodied in the philosophy of Confucianism, Buddhism and Zen thoughts. This study aims to draw eco-centric thought which inherent in Tongdo temple and discuss the socio-ecological architecture that can be coexist with nature. As an interpretative method, the biological terms; Gene, Meme and Deme are used to integrate with Tongdo temple. To discuss about sociological architecture along with biological factors is in order to premise that human beings are equal to other living things. This consciousness is intended to recognize the thought that can realize architectural behavior fundamentally. In addition, if the biological value of Tongdo temple is extracted from its history, tradition, religion and society, it is considered that it can present social and biological architectural ideas to accommodate the underlying, ethical and active ecological thinking to buildings and cities which are developing indiscreetly. Therefore, the presentation of social and biological architecture through Tongdo temple could work as architectural methodology that would make aware all living things are coexist in an equal environment by including human society in ecological-centered thinking.

Mythology has universality and fundamentality not limited to a particular period in terms of its being the prototype of our current thoughts. The universality of mythology can be seen as a mirror reflecting who we are now. In particular, the transmission process of a goddess in goddess myths resembles today’s females. Many perspectives of the study on female mythology say that the process of the constant changes in female mythology is the outcome of accepting the Confucian patriarchal order. Of course, the Confucian influences reinterpreted from the aspect of historical meanings can be also regarded as a Confucian aspect, yet, the unilateral viewpoint of seeing it as a Confucian own contradictory principle looks like a wrong interpretation, too. In the transition of mythological understanding that changed from a goddess to a god along with the change from a matriarchal society to a patriarchal one must the necessity of power in order to dominate production and maintain it have existed. While it’s a fact that the Confucian culture in Korea has created a lot of oppression and bonds upon women, more careful analytic study is required on from which aspect the Confucian culture has resulted. There are original aspects of Confucianism, and the parts that have been reinterpreted in the times and read improperly. Of course, whatever aspects the both have, they belong to Confucianism. However, what we shouldn’t forget in the transmission process of Korean female mythology is that as these procedures are complex and multilayered, they can be read in diverse ways, and that these aspects can be seen to reflect the present ourselves as females.

Previous family studies failed to reflect the concrete reality of families based on the myths about the normal family and to present the new point of view of the family. With this recognition, we focused on the reality that family happiness became a task. Thus, this study set out to understand family changes in the modern society and to find the clues to solve the family problems around the concept of the happy family from the Buddhist perspective. First of all, this study began its discussions by reviewing the old discourses about family changes critically. Based on studies, it confirmed that the past family concept was no longer valid and raised a need for a new family discourse called the happy family. After identifying the concept of the happy family based on studies on relations between family and happiness, we reviewed the conditions to realize the happy family around the major doctrines of Buddhism. The main results of this study are as follows. First, the happy family was defined as the ‘family that maintains a high quality of life through positive relationship experiences while guaranteeing the pursuit of happiness for each family member.’ This concept can be considered as an alternative discourse to replace the old family discourse that is still stuck to the myths about the normal family. Second, Buddhist perspectives including pursuit of happiness through the relief of pain, impermanence and non-self-entity logic based on the dependent arising view of the world, and emphasis on the flexible acceptance of social changes are useful for understanding the modern families. Third, it was discussed that the validity of the conditions to realize the happy family was supported by the Buddhist doctrines. First of all, a set of conditions were set to guarantee pursuit of happiness based on the concept of the happy family along with the conditions to maintain positive relations and contextual conditions to support these conditions. It is required to diversity for the happy family. And They correspond to the criticisms about the jus sanguinis view of family including the theory of paticcasamuppada, Wonhyo's Thought of Hwajaeng, the concept of the Dharma brothers. Family members are required to establish reciprocal relations for positive relationship for a long time. Considering all living creatures in equal relations, Buddhism grants mutual duties to all the family members. And in these relationship, it will pursue the principle of the reciprocity. Finally, we discussed the need to be vigilant though doctrines through non-self-entity, impermanence, emptiness because ownership or obsession about family can be a source of suffering. The study discussed that people should be alert about it through impermanence, anatman, emptiness. This study confirmed the usefulness of Buddhism in the understanding of the family changes and proposed a new perspective called "happiness" to resolve family issues, thus holding its significance.

This study aims to figure out why Korean fandom has been manipulating nationalism in the process of building group identity. Since fandom is a speech community with uncontrolled dynamics, an unstructured in-depth interview was conducted to solicit the clues to the answer. Fans are enthusiastic spectators who look upon to the idol they admire. To the eyes of the general public, however, fans are seen to be supporting actors subsidiary to the performance of their idol. The dual roles of the fandom, role of spectator and role of coactor, can be explicated by Erving Goffman’s dramaturgical paradigm, especially via his thesis on ‘impression management.’ Fandom which are located in between the idol and the general public can be defined as ‘interstitial group.’ But it may be further named as ‘switchable interstitial group’ since fan contain dualistic attributes including that of passive audience and active player. Continuously switching from one position to another, fan members keep on searching for the way to maintain its subcultural group identity under the strong influence of dominant culture of mainstream society. It is ‘banal nationalism’ that many fan members in Korea have been resorting to in order to enhance the legitimacy of their subculture from the general public.

This paper analyzes the popularity of Valentine 's Day and White Day in the context of commemoration culture and further explores it in conjunction with the changes of Korean society, thereby explaining the reality of romantic love and intimacy in today' s Korean society. For this purpose, this paper focuses on the 1980s and 1990s and restores the process in which these anniversaries are firmly established in the minds of Koreans, and traces the support and resistance and tries to track diffusion factors in the process. In Korean society, these anniversaries are fostered by the marketing of the related companies and the younger generation. And this has caused criticism about the nationalistic criticism and commerciality of the foreign culture. Nevertheless, these anniversaries were settled quickly by presenting a model of romantic love that emerged in response to the changes in the intimacy of Korean society. But these anniversaries have made romantic love and intimacy a problematic area in the long run. First, the generalization of romantic love and love marriage has increased the choices and possibilities of individuals, which has led to the intervention of various romance industries. In addition, these anniversaries brought dating to the realm of commercialization, incorporating lovers into the capitalist market system, which again made the romance industry and these anniversaries tightly coupled. As a result, Korean society is flooded with anniversaries of various kinds of love, and the love is fantastically reproduced through them, and it has become a kind of project that love itself should pursue.Therefore, the enthusiasm of Valentine's Day and White Day became rather the phenomenon that paradoxically shows the crisis of romantic love. In this sense, these anniversaries are not only a symptomatic representation of the present state of intimacy that Korean society has today, but also a place that reveals the changes of Korean society and the mentality of Koreans.

The Artificial Intelligence(AI) is shaping the future of politics in the digital revolution. AI begins to take definite shape in policy-making and politics with the rise of data science and the development of algorithms. In this context, this paper discusses how AI will change democracy in terms of liberty, equality, and political activity. First of all, AI will have positive effects on extension of human liberty through increasing civilian engagement of politics, extending digital freedom, and making human enhancement. On the other hand, AI will undermine civil liberties as a profound threat to our mind, intuition, free will, and autonomy by the quantified self, algorithm displacing human dignity, and deployment of robots for human jobs. Regarding with equality, AI will contribute to make our society more equal, while it is likely to reinforce ethical, gender, and social inequality with its biases and prejudices. And automated political process is to shift more political power from individual humans to algorithm, and to realize algorithmic democracy with the rise of algorithmic power. The algorithmic democracy features dataism and data politics, and thus undermines human autonomy as the normative foundations of democracy and decreases the roles of politicians. It makes political activities seem passive. Also, it makes post-truth accelerated using deepfake technology and micro-targeted political advertisements, and threatens democracy distorting public opinions and election processes through them. AI is likely to be trapped to digital dictatorship due to paying attention to more procedural democracy than substantive democracy and getting more obsessed by dataism. In order to overcome digital dictatorship and establish new alternative political system, civil society is to gain control over data. We should not let data make many decisions for ourselves and take more authority over our lives.

The winds of the fourth industrial revolution are blowing on the school grounds, too. Digital classes began to spread, with each school having 3D printing installed, and after school coding classes. The Ministry of Education asked teachers to refrain from knowledge-oriented classes and called for sweeping reform of the methods of teaching and evaluation. School sites are also changing rapidly, including the introduction of a free semester system, career education, strengthening hands-on activities, and activities-oriented classes. Teachers who used to teach knowledge are now teaching play, playing role-playing, and holding discussion classes. No, I'm trying to proceed. Moral subjects, which are the core subjects of character education, are also developing new classes such as discussion, role-playing and games. Classes have become a moving activity, no longer sitting and listening to or seeing something, and in some ways quiet classes have become incompetent classes. It is natural that the educational scene should be changed, in the age of technological innovation called the Fourth Industrial Revolution. It is also true that memorization of knowledge is meaningless in a world where all kinds of information from all over the world flows into the palm of one's hand, vying for seconds. But is this enough? This article is intended to examine the need, and the possibility, that our moral education should be converted to mind education based on the infinite desires of human beings hidden behind the Fourth Industrial Revolution. Moral education has consistently emphasized 'self-realization' despite several revisions to the curriculum. But at a time when jobs are replaced by robots and labor is disappearing, isn't it an anachronistic idea for moral textbooks to still emphasize self-realization through jobs? Also, isn't the 'relationship' emphasized by the revised moral textbooks contradict the 'self-realization' rather? The purpose of this article is to examine the direction of moral education pursued by the Ministry of Education through the analysis of moral textbooks before and after the revision, while critically analyzing the meaning of 'self-realization' that is consistently emphasized in the post-war curriculum to point out its limitations. The content of the moral textbook takes the form of 'relationship' with itself and elevating itself into a natural transcendent 'relationship', which should be discussed based on the fact that it is not possible in a world of ego, not through the realization of desire, but through the realization of inner nature. The contents of the education for young adults were limited to the analysis of the middle school moral textbooks for convenience.

Many university students in Korea cannot think about self-identities, which is a developmental task during adolescence, due to its unique educational environment of university entrance. Although they have freedom during young adulthood after entering universities, it is true they experience troubles, anxiety over self-identity regarding what they like, interested, how to live, and what meaningful life is. As they enter senior grade before addressing their concerns and conflict, they are pressed by performing academic work as well as employment seeking. In addition, they feel difficulties in adapting to new job environment after passing the narrow job market entry. This study thus aims to analyze effects of life meaning, happiness level on social avoidance and anxiety among students attend required Christian liberal art courses at K Christian university in Daegu and provide basic data for developing pedagogical methods and curriculum of Christian liberal art courses that help their psychological well-being through liberal art courses. Results from this study showed static correlations between happiness level and life meaning. The influence of life meaning, happiness level over social avoidance and anxiety was statistically significant. Happiness, life meaning, social avoidance, and anxiety in Christian liberal art courses were discussed based on these results. In conclusion, the role of these liberal art courses is not to avoid problems when students face limits and incompleteness, but deliver Christian doctrines and biblical lessons. Furthermore, its role is to help them live the present the gift given by God, at best by relying on the Creator and nurture people enjoy happiness not only within relationship with God, neighbors, and the society and can give good influences over the purpose of existence and helping others come to realize the purpose of existence.