This paper explores Niklas Luhmann's systems theory of religion and then proposes the prospects of an applicability in the study of religions of Korean society. A clear understanding of the general and basic concepts constructing the system theory of Luhmann is required to introduce and apply Luhmann's systems theory. Accordingly, this paper explains the systems theory of religion of Niklas Luhmann, focusing on the concepts of meaning and communication, which are the core and basic concepts of systems theory. From this Luhmannian perspective, religion, as something quintessentially social, is a form of meaning as a universal medium. And the systems theory of Niklas Luhmann replaces the idea of humanity with that of communication, thus replaces the traditional theory of religion centered on anthropology with a theory of religion centered on society. In this context, religion system is an observing communication system with distinction. Also, religion as a functionally differentiated system is distinguishable with an immanence/ transcendence binary code in modern society. Luhmann's systems theory of religion suggests a new perspective to the study of religion of Korean society and various points of observation. In conclusion, this paper proposes the prospects of an applicability in the study of religions of Korean society.

In today's art world, the peripheral elements that had been excluded from the center of aesthetics for ling have emerged to the front in the process of perusing "beauty," and those that have been avoided or rejected have been included to the receptive category. As a result, the value of grotesque resistant to traditional beauty, has been upgraded. In addition, owing to a series of societal crisis such as economic recession, class confrontation, uncertainty in life, rising anxiety, and technological risk, the motive of subversion of existing values or status quo is spreading beyond the scope of pure aesthetics to the entire social system. Following the general discussion on the social aesthetics of Grotesque, this paper seeks to analyze the film < Parasite > based on the socio-aesthetic approach to grotesque. Today, as ‘subversion’ becomes a keyword representing a characteristic of current Zeitgeist, expectations are growing that grotesque can be a powerful symbol and practical way to overthrow the society and culture. Furthermore, it becomes a core characteristic of Korean society suffering from sharp discrimination and exclusion, and the resulting hatred and anger. The film < Parasite > can be recorded as a masterpiece since its social aesthetic touch of the aggravating class disparity of Korean society works best in visual, verbal and action levels.

The basic perception framework, which has been maintained for hundreds of years or perhaps thousands of years, is still maintained without any change in Northeast Asian studies of philosophy, culture, and religion. Recently, however, new discoveries, data and new perspectives have emerged that may seem unfamiliar to researchers in this field, but need to fundamentally reshape the existing perception framework in the field of Northeast Asian history and archaeology. First, the newly discovered ‘Liaohe Civilization(遼河文明)’ in Manchuria believes that the ‘Hongshan Culture(紅山文化: 4500-3000 BC)’ and the latter (3500-3000 BC) have already entered the ‘Initial Civilization Stage’ or ‘Initial State Stage.’ Second, the newly emerged ‘Yi-xia-xian-hou-shuo(夷夏先後說)’ in China claims that the ‘Yi(夷)’ in the east, the leading force in the Liaohe civilization, is ahead of the ‘Xia(夏" in the west. Third, the discovery of ‘Tao-shi site(陶寺遺址)’, the capital city of Emperor ‘Yao(堯)’, officially made the ‘Yao-shun period(堯舜時代)’a history. Fourth, in 1735, a historical record of Gojoseon(古朝鮮) and Goguryeo(高句麗), written in French by Father Jean-Baptiste Régis(1663-1738), appeared. According to the book, Gojoseon existed from the Emperor ‘Yao(堯)’ period and was a country that competed with Xia(夏), Shang(商), and Zhu(周). Fifth, there is a new perspective in the Chinese academic community that the time for the establishment of the ‘Civilization Stage’ or ‘State Stage’ is coming up until the 3000 BC. In particular, these five data are still new in the field of history and archaeology, so little is known to researchers in philosophy, religion and culture. These data open a new horizon for Northeast Asian history, philosophy, religion, and culture research, and a new framework of awareness is needed in this field. By actively utilizing these new materials, it is hoped that researchers in Northeast Asia's philosophy, religion, and culture will be able to conduct research based on new interpretations in depth with a new recognition framework.

Due to the globalization created by neoliberalism in the 20th century, Korean society faced serious problems such as job insecurity, widening income gap, low birth rate and aging, social polarization and exclusion, and destruction of the natural environment. But Religion was silent on these questions and did not pay attention to Subaltern's problems. This paper seeks to explore possibilities for this in terms of religious thought. Specifically, this paper aims to analyze the characteristics of SOMETHING IN COMMON and discuss the common religious orientation with Minjung Buddhism through it. Religion is classified into institutional religions and diffused religions. The former is a religious group in which regular ceremonial meetings, a specified clerical system, and a clear sense of belonging of members are revealed, while the latter is a religion that does not have a clear organization but penetrates deeply into social life and culture as a whole. Minjung Buddhism in Korea has the character of a spread religion in that it is deeply permeated with “movement” in everyday life. The Anglican Church also belongs to the institutional religion in terms of its formality, but in terms of the value characteristics of the Anglican Church in SOMETHING IN COMMON, it can be said to be a diffused religion because its religious orientation is in the "movement" towards Subaltern. Therefore, this paper sets up a working hypothesis based on the religious common denominator of the Anglican Church's “subalternal movement” in Minjung Buddhism and SOMETHING IN COMMON. In doing so, I will examine the common religious significance of SOMETHING IN COMMON and Minjung Buddhism.

Based on interviews, this study examined how "nationalism" and "gender" elements in Korea appear in the lives of international marriage immigrant women. The details and extent of their exclusion and discrimination are investigated by examining the narratives of five women of different nationalities. Koreans have a tendency to internalize the values of the modern West that have seeped into the nation after liberation in 1945 as if the values were their own. In this respect, Koreans tend to make a clear distinction between black and white, male and female, inferior and superior, and the West and the non-West. Furthermore, nationalism that emerged as a reaction to imperialism in the colonial era became the standard for Koreans to discriminate via the “others” vs. “we” mentality. The attitude that differentiates “us” from “others” can be seen in many aspects of Korean life, but it is starkly evident in today’s attitude toward foreign women who are married to Korean nationals. The dichotomous attitude toward such women exposes the reality of exclusion and discrimination that is taking place through the elements of “nationalism” and “gender.” In Korea, immigrant women from international marriage are excluded and discriminated against not only by their family members and other personal areas of their daily routines, but also in the public realms. Although there may be some variations depending on one’s country of origin, most of these women are reported to have experienced exclusion and discrimination through the differences in culture and language. In particular, Koreans’ exclusion of immigrant women and discriminatory behaviors against them are deeply related to the ingrained sense of “nationalism” and “sexuality.” Analysis of the interviews revealed that these women felt that they themselves and their children were being discriminated against and excluded by Koreans based on the concept of “we.” These women also experienced gender exclusion and discrimination throughout their everyday routines. Furthermore, the level of gender exclusion and discrimination varied slightly depending on the of the immigrant women, the husband’s educational background, and first/re-marriage variables. This confirms that international marriage immigrant women are experiencing exclusion and discrimination based on the elements of “nationalism” and “gender” expressed in various aspects of Korean language and culture.

King Seondeok of Silla administrated as ‘social distancing’ has been enforced in order to avoid face-to-face contact with the outbreak of COVID-19, the ways of working and consumption are changing in the Korean society. The long-term pandemic with the need to cope with the contagious disease, along with deindustrialization, has caused the boundaries in residence, commerce, and work to be broken down, and therefore the cities and architecture need to be innovated. This study aims at discussing the innovative values of the areas of a city and residence in terms of sociological architecture history in order to reflect on human life as a meaningful architectural behavior with regard to the announcement of the changed direction of the national policy to cope with the current pandemic era and to prepare for the times to come. The urban areas that should be reflected in the policy directions for COVID-19 pandemic were set as the scopes of ‘the reorganization of the local system and flexible urban planning’ and ‘human dignity to be pointed out in a contagion-blocking-city’. The area of residence has the scopes of ‘multi-purpose residence to prevent standardization and ’rational surveillance and embracement targeting a smart home and shared housing’. The conclusions of the discussion from the viewpoint of sociological architectural history, which needs to be complemented in terms of environment, ecology, culture, and time and space in these scopes, are as follows. In the urban area and in the scope of the human-centered values, first, the concept of a smart city is the architectural culture which can have layers of complex time in the existing cities by making the legal system of the local system flexible, and will have to contribute to the soundness of natural and social environments. Second, regarding the concept of ‘a contagion-blocking-city’ for better capabilities to cope with infectious diseases, when state-of-the-art facilities are established in a city or a building, an individual’s privacy must be protected so that human dignity will not be damaged. In the area of residence, as for the scope of the values of no standardization and a smart home, first, with the concept of multi-purpose residence, various activities of long-life housing, which can be the alternative of the standardization of apartment houses should become able, the discontinued natural environment should become sustainable, and it should become the space where history and tradition are inherited and revitalized through the public and sharing. Second, the emergence of the platform of a smart healthcare home and shared housing needs to be monitored rationally and embrace socially disadvantaged class.

The current status of youth education is creative convergence education, internalization of career education, self-directed learning through the free semester system, and expansion of digital education. Through this, the goal is to break away from knowledge education-oriented classes, relieve competition and admission stress, and improve creativity and problem solving skills. However, from the perspective of future education in preparation for the era of the Fourth Industrial Revolution, there is still a lack. Education today does not provide a fundamental solution to the problems faced by young people responding to these changing societies. In the future, youth education should be able to contribute to fostering human resources capable of collaboration, understanding and leading new social systems, producing human 4.0 with shared capabilities, and fostering creative makers open to social change. The education necessary for these achievements is not only technical education that can understand and adapt to the era of the Fourth Industrial Revolution, but also education that can understand social changes and form meaning and value of life in line with the times. In particular, education that can reach the essence of life and understanding of oneself is desperately needed. At the center of this education is mind education. The reason for choosing mind education as the center of youth education in future society is very clear. Mind education will provide an opportunity for young people who need to prepare for a future society to understand themselves and reach the essence of life. Advances in technology beyond human control foreshadow a drastic change in human life. For teenagers who have to live in this reality, mind education can provide answers to the nature of anxiety and fear about an opaque future and what capabilities can be discovered to wisely prepare for a changing era. In order to faithfully perform the role of mind education, the goals and contents of mind education shall be organized to conform to it. In addition, in order to utilize mind education in schools and achieve educational effects, it is necessary to have a corresponding system and contents. In this study, we developed a Korean youth mind education program and looked at ways that can be used and applied to the educational environment.

This study used the Structural Topic Model (STM) to identify conflict discourse centered on Korean media after the spread of COVID-19, and to examine whether it is reported differently depending on the characteristics of each media. Among the articles written from January to December 2020, 13,397 articles were found with the keyword "hate." As a result of the analysis, a total of 19 topics were derived; there were four topics related to women and minorities, two topics related to COVID-19, and the other topics are related to animals, hate facilities, and immigrants. Among the topics derived afterwards, the proportion of topic expressions was checked for nine topics that were directly related to the discourse of hatred in Korean society. As a result of analysis, it was found that there was a significant difference in the expression ratio according to the characteristics of the medium according to each topic. Based on the results of the analysis, the impact of the characteristics of the Korean media on the hate agenda setting is as follows. First, the hate-related articles produced by Korean media outlets showed different proportions of their manifestations according to each issue. Second, differences in the proportion of hate articles depending on the ideological orientation of the media showed different forms depending on the topic.