Social change used to produce many imaginations of monsters caused by people’s painful life and anxiety. Thus, a representation of monster is both the sign that designates the crisis in a society and the guidance that leads a social critique. In this context, I sociologically analyze the movie ‘Joker’ (2019) that expresses the pain and despair of the people in our time and the crisis in this society through exploring the indignation of a clown as a form of monster. Social solidarity is a collective response to the reciprocal danger of death among individuals under the pre-social condition. I suggest that the death or weakening of social solidarity and its institutional mechanisms, the safeguards against the threat of death, caused Joker’s pain and despair. People are likely to absolutize their own pain and to take a strategy of destructing the society itself, rather than to practice agonistic politics within the society. However, this type of resistance is simply a mirror reflection of the neoliberal logic of privatization of existence in that the logical of social solidarity is absent in both of those. Thus, I argue that the strategy of rehabilitating social solidarity and agonistic politics on it can be only promising alternative to the neoliberal regime.

This paper begins with the interest in Bowoo’s social activities and his thought. And the purpose of this paper is to examine his activities and thought from the point of view of conflict transition and to see how they can contribute to Korean society today. For this purpose, the Bowoo’s theory were reconstructed. From the point of view of human nature, ‘the one rights theory’(一正論) is claimed that ‘all human beings are equal’. Therefore, this theory can be used as a theoretical basis for conflict transformation. ‘The consensus theory’(一體論) can be understood as a social theory pursuing the harmony of two conflicting forces. Based on this understanding, we examined the applicability of the Bowoo’s ‘non-dualism’ (不二思想). First, the one rights theory can be reinterpreted as the idea of the underlying identity shared by the parties to the conflict. It is because human beings can accept each other as beings who share the same identity based on the claim that human nature contains nature’s nature. Second, the consensus theory is a conflict transformation theory that correspond with the Asian tradition that emphasized community. In order to overcome the widespread conflict in society, the consensus theory suggests that conflict parties must recognize diversity and at the same time embrace each other and reduce differences based on human homogeneity. It is to find common ground that both powers can recognize and use it as the starting point for conflict transitions. Finally, the practice of mediating individuals and society can be actively understood as a program that helps to return to society by healing alienated and wounded people in the community.

In the paper, the Chinese Muslims discussed the explanation of the suspicions of studying abroad. The 17th-18th century China Islam was a time when it established a unique theoretical system that distinguishes it from the Arab region. Islam was criticized and suspected of studying abroad, China's mainstream ideology, during the Ming Qing Dynasty. Jim Tian-zhu tried to prove Islam's legitimacy by using the Confucian ethics of studying abroad to counter suspicions and accusations of Islam by overseas. He reinterpreted Islam based on the human race of study abroad, and wanted to use Islam's religious beliefs as a source of secular ethics for study. Therefore, it is building a unique theoretical system combining Wu-Gong(五功) with Wu-Lun(五倫). In the end, Jim Tian-zhu is combining Confucianism and Islam, explaining his suspicions about Islam. So Jim Tian-zhu's religious ideas are not just a copy of Arab Islam, but not just a reproduction of studying abroad. Therefore, China's Islam has a different characteristic than Confucianism, as well as a new system of thought called Confucianism-Islam, which has a different form of theoretical structure than Islam. In other words, Chinese Muslims are a form of religion that combines the humanistic morality of studying abroad with the faith of Islam. Jim Tian-zhu's Confucian-Islam has the potential for dialogue and convergence between the Confucian and Islamic civilizations at a time when conflicts between civilizations are escalating today.

Recently, not only younger people but also older people are playing digital game. As much as digital game become popular, its negative affect is growing. Thus In this paper, the explanation and alternative of ‘addiction’ or ‘over-immersion’ in game was investigated in traditional thoughts. In traditional society of east asia, various words had been used as terms of play. There are difference not only in expression, but also in philosophical perspective. The culture of play in Korean history, it has positive functions politically, morally and economically. Game was not prohibited unconditionally, was judged by being instructive to striving after virtue or not. Actually people had played from royal family to commoner. Today, ‘Wan-mul 玩物’ can apply in the social phenomenon in gaming. We could say that over-Immersion in game is ‘Wan-mul-sang-ji 玩物喪志’ and that sound gaming is ‘Wan-mul-juk-jung 玩物適情’. It is based on the Confucian thoughts about human pleasure and desire. The Confucian thinkers did not assert abstinence, emphasized restraint. They are vigilant on the blind and excessive pursuit of enjoyment. Like this, ‘Over-Immersion’ is to be partial to play and to be abnormally obsessed with game. By the restraint not to indulge, it is necessary to establish the ethics of game as aphorism ‘enjoy but be not corrupt(樂而不淫)’.

This study aims at investigating the Seelsorge in German education for adopting it to youth mind education confronting the fourth industrial revolution. The Seelsorge in German society used as the christian mind cure program in several parts. In our country the Seelsorge translated as pastoral counselling and used as recovering the spiritualism in belief. We analysed the spirit as two different concepts. One is that the spirit is no more than the brain functions. We call it as the spirit-materialism. The other is that the sprit is the Self which could be revealed when we awaken the true image of this world. We call it as sprit-Selfism. The sprit-materialist said that the sprit can not be different from intellectual power and the new technology will uproad the contents of brain and we can live forever. The sprit-Selfism said that the sprit is the center of all mind which contains consciousness and unconsciousness. The Seelsorge in this position means the self awakening or conscientization.