Noting the ubiquity of religious conflict this article attempts to understand the religious conflict in our society in relation to emotions. It puts its foremost attention on interreligious conflicts rather than on intrafaith conflicts, and furthers to capture religious conflicts meaningfully as a source of social conflict relying on the concept of ‘the politics of feeling.’ Cognitive or material explanation does not properly explain the idiosyncratic nature of religious conflicts because religious conflicts do not arise in milieu of competing for the same salvation goods. Religion is not a speculative inquiry but a passionate participation in life, so is the most important component of identity formation. If a solid religious identity is formed, ‘we’ and ‘they’ are clearly distinguished, and further if polarized into ‘the holy’ and ‘the profane’ a strong solidarity is created among those belonging to the same religion, who are readily going to the war against the others. Finally, in the concept of the politics of feeling is contained the core idea that emotions, like thoughts and actions, are likewise socially constructed and affect individual and collective actions. Especially, Korean Protestants’ ‘disgust politics’ is understood as a source of religious conflict in our society today. Emotions related to religious sentiment and politics include anger, disgust, fear, and anxiety.

Why is communication so distressed? The desire for more communication and the growing difficulty in communication are leading people to ‘sociology of the body’ or ‘affective communication’. In addition, they is producing various discussions about the ‘communicating body’. However, systems theorist Niklas Luhmann theorizes body and communication from a slightly different angle. ‘Generalized symbolic media of communication’ and ‘Symbiotic mechanism’ are the theoretical tools. According to Luman, communication takes the body for granted. However, in this case, the body is not a ‘communicating body’. Communication with the body is symbiotic, but the body is used only as a social symbol. For example, in the communication medium of money, ‘need’ is a symbol of symbiosis. It is not a ‘natural fact’ but a social reference. The body can only be communicated through social media. In other words, the body can initiate communication through disturbances and stimuli, but not directly. For Luman, there is no ‘communicating body’. There is only ‘disturbing-stimulating body’. In this respect, Niklas Luhmann’s ‘symbiotic mechanism’ is fundamentally different from ‘affective communication’. The body is, of course, a source of disturbance and stimulation. However, disturbance does not necessarily lead to communication. Therefore, in the context of systems theory, the cause of suffering is not because communication is connected to the body, but because of the illusion that communication is “directly” connected to the body. In the end, communication presupposes the body, but communication is possible only after leaving the body. And the physicality of communication is ensured through immateriality. It is the ‘paradox of physicality and immateriality of communication’. In today’s society, it seems that the symbiotic mechanism is collapsing as the symbiotic symbol is inflated, that is, the de-embodiedization of communication is accelerating. It is time to pursue the re-symbiosis of the body and communication, and furthermore, the invention of another symbiotic mechanism, paying attention to the paradox of the physical and non-physical of communication.

In Korean society, ‘relationships’ between people are very important. Maintaining and managing relationships well is an important virtue. In the ethical tradition of Korean society, the question “Who is a good person?” is very important. And people try to have the virtues of a good person. These ethical perspectives and strategies are still valid in Korean society. However, the failure of these ethical perspectives and strategies is confirmed by the high suicide rate and the reasons for it. Now, instead of asking the question of “ideal personality,” we have to ask the question, “What kind of relationship is good relationship?” Recently, the interest about in specific relationships such as relationship between researchers and research subjects, relationship between medical personnel and patients, and relationship ethics within organizations is increasing. However, the interest about the Ethics of Relation is still lacking. I suppose that this lack of ethical interest and strategy for relationships is the reason why Koreans have difficulties in interpersonal relationships. This study recognizes ‘difficulty in interpersonal relationships’ as a social problem and proposes to deal with this problem in terms of practice. In this study, code of ethics applied to relationships between people, its application methods and ‘difficulties in relationships’ observed in Korean society are summarized. In addition, I tried to suggest an alternative to ‘relational ethics’, and Luhmann’s Theory of Morality was briefly summarized as the theoretical background. Lastly, among the various values of the East Thoughts, it was focused on the “Middle Path” and suggested “good relationship”.

This study is conducted in response to changes and challenges in the world order after COVID-19. Ecofeminism as an alternative for nature and not the same way now. Eco-feminism is a theory and movement that connects women’s liberation and protection of nature through criticism of dualism centered on the one god, patriarchy, and ways of developing capitalism. The basic principles of ecofeminism are immanence, interconnenction, community, similar to ecologicalism. In addition, the unique feature of ecofeminism is the practice of direct struggle. The main body of the movement is women, and the content is “care, bring up, and rearing the nature”, which is against enviornment development and patriarchy. The interface between ecofeminism and Korean traditional thoughts is easy to find. Eastern divinity is immanence, and the contents of the Buddhistic Doctrine of Dependent Origination or the Huayen thought are interconnenction. In the case of communities, there were groups with communities in the East and the West, respectively. Korean Buddhism and Won Buddhism practice ecofeminism in terms of these activities in the basic principles, but the subject and content is weak. The basic principles of ecofeminism and the ideas of Suwoon and Haewol have many connections. And unlike Korean Buddhism and Won Buddhism, Donghak moved to practice these ideas. Cheondogyo, who succeeded Donghak, has formed an organization called Hanul Solidarity. The representative of the organization is women, and the organization operates daycare centers for children through a project called Bang Jung-hwan Hanul School and conducts programs to teach children ecological projects and ecological education. These activities are linked to women’s direct struggles of conservation and care. And This is Ecofeminism. Ecofeminism is neither “eco”-feminism nor eco- “feminism”. Ecofeminism only seeks co-prosperity between men and women, between man and nature through the coexistence of the nature and women. Ecofeminism depends on what can be explained by “eco”-feminism and eco- “feminism”. In addition, the direction and contents of criticism could be different. Even if it is the same, treatment may vary depending on the bowl. Even with the same theory and content, approaching traditional thoughts, not ecofeminism, can be another way to approach the ultimate solution of environmental problems. In the future, research is needed to analyze Korean society with the spirit of criticism and practice of ecofeminism.

The most important lesson left by the COVID-19 pandemic is the deep interdependence and connectivity of human life mediated by the natural condition of the earth. This interdependence and connectivity fundamentally transcends the dimension of the nation-state, which has so far been recognized as the most important determining factor in the social dimension of human life. Global problems such as the Corona crisis can only be found at least when people who are aware of being ‘global citizens’ can cope with it in cooperation and solidarity at the global level. The biggest obstacle to global citizenship education is the nation-state. This paper examines the formation of a nation-state and the possibility of its overcoming, and examines the need for true global citizenship education that goes beyond national-level patriotic citizenship education for global citizenship education to be possible. Global citizenship education is the culmination of efforts to seek coexistence and co-prosperity by realizing various values of respect and peace based on an accurate awareness of the global situation through education through which individuals have a sense of solidarity as a member of the human race. Even if it is not the corona pandemic, in the age of artificial intelligence, our lives, our jobs, the food we eat, and the development of our communities are being affected by the deepening of interconnectedness. In this thesis, a specific case of global citizenship education was examined through a subject called ‘Global Citizenship’, which is being implemented in the third year course of Ruesensten High School in Copenhagen. Generation Z, the next generation of millennials, have grown up with the endless opportunities computers and the Internet offer, so they can cross borders more freely and make friends with people on the other side of the world.

Appearance management during the colonial period did not just remain private; it became visible in the public domain and industrialized around the urban area. Therefore, this study focused on the industrial space of the hair salon, where modern appearance management was carried out at the time, and tried to understand the work experience and job identity formation process of a woman who worked there. According to the interviewee Lim Hyung-sun, a hairdresser in Gyeongseong, the appearance management industry and knowledge imported from Japan became visible and promoted in colonial Joseon in the 1930s and 1940s. Also, the ‘appearance management’ became strongly connected to ‘civilization’ emphasized and forced by imperial Japan. The hair salon was a place where these modern ideas and values were carried out industrially. It seems that the interviewee was able to accept and internalize them while working as a hairdresser in Colonial Joseon. Meanwhile, through maintaining, suspending, and resuming her career, she understood that her situation and social status were different from the “new women” she had admired and tried to imitate, thus could manage to develop an identity as a career woman. In this process, she formated her occupational identity by challenging and revising various discourses regarding women in Joseon, such as the ideology of the “new woman” and “Good wife and wise mother.”

Existing Literature on motherhood claims the advance of scientific motherhood mainly based on the increasing control on child-care and house-keeping. To extend this claim, this article examines how the motherhood is scientificated or medicalized. It identifies key terms and topics in posts on an online forum, called “Mom cafe.” Based on the analysis on 4,947 online posts that mention related to “baby feeding,” this article highlights the two finding regarding the medicalized motherhood. First, the area of medicalization is extend beyond child and house-keeping to mother’s body. The earlier process of scientific and rational control on babies’ bodies continue. At the same time, mothers actively find problems in their breasts and try to correct them in order to feed their babies properly. It shows that mothers conceive their bodies as medical or bio-resourse to be fully utilized. Secondly, the process of medicalization is geared not by medical professionals but by mothers. Moreover, mothers play a leading role in medicalization and scientification by constructing their own languages and terms to describe and deliver their experiences and subjective knowledge. It critically examines the conventional hypothesis on the hierarchical relationship between medical and academic professionals and mothers as patient in the medical sociology.

Coronavirus infections are causing so much change that not only certain individuals or groups but also the entire human race is called a great change in civilization. In particular, it not only had a serious impact on leisure, accommodation, and travel industries but also had a significant impact on Templestay. The purpose of this study is to identify changes in pre- and post-corona 19 perceptions using big data that are actively used in many academic fields, and to provide timely promotional strategies for activating Templestay in the post-corona era. In this study, big data analysis was conducted to identify changes in the perception of Templestay due to Covid-19. Data generated before and after Covid-19 (1 January 2019 to 31 December 2019) and after (1 January 2020 to 31 December 2020) were collected and refined using Textom, an analysis program. And network centrality and CONCOR analysys were conducted through UCINET 6. Based on the analysis results, the perception of Templestay before and after Covid-19 and changes in issues were identified. Through this study, it is believed that it will contribute to establishing basic data presentation and marketing strategies for establishing policies related to Templestay in the future. In future studies, new marketing strategies through more practical analysis may be presented if collection data is expanded and quantitative and qualitative studies are combined.

You tube has evolved to enable communication between suppliers and inmates to express feelings and feelings for them, and is now an important part of the culture shared by people around the world. The video, produced by foreigners, emphasizes a lot of “the morality of Koreans that only Koreans do not know.” So I wrote this article to check the roots of Korean morality that we did not know. These videos are close to facts because they report actual experiences at the scene. In these videos, foreigners marveled, “Can such a country really exist?” Some said, “Life in Korea is fun,” and some suggested a policy alternative, “If we analyze, study and apply everything of Koreans, the world’s crime rate will fall unconditionally.” In Chinese history, Dong Yi(東夷) was regarded as a country of people living moral lives(君子之國). China’s history book said, “There were no houses that lived with doors closed, no one stole, and people were polite, sincere, less greedy, and shameless.” Many people refer to Korean culture as Confucian culture. Confucianism, however, was accepted as a governing principle in Korea’s long history, and the idea that dominated the general public’s consciousness was Buddhism combined with native religion. Although the Joseon Dynasty tried to establish a Confucian social order, it took about 200 years to take root. Confucianism even coexisted with Buddhism in the process of settling down, and combined with a native folk belief organization. Books recommending good deeds, which were widely distributed during the mid- to late Joseon Dynasty, instilled the practice and importance of Confucian ethics combined with folk beliefs in life. This can be seen as a combination of the ethics of shamanism and Confucian ethics. As seen in many cases of counseling by shamanists today, shamanism shows the practicality of social ethics.

Lee Jae-ryong, a legal philosopher who retired from Chungbuk National University in 2021, played a role in raising interest in Eastern legal philosophy in Korea where only Western legal philosophers are active. He majored in sociology in college, completed law as a minor, and majored in law philosophy in master’s and doctoral courses in law graduate school. However, his main major was Oriental Law Philosophy, and both master’s thesis and doctoral thesis were works that studied topics related to the field of Oriental Law Philosophy. Lee Jae-ryong’s academic career was able to have a relatively wide horizon for research by studying sociology of study of facts, German criminal law, and German legal philosophy. He believes that oriental philosophical thinking attitudes have understood natural phenomena as they are and pursued inductive principles derived from practical experiences of living conditions, so through these principles, individual morality, family ethics, social ethics, and even national governance ethics were achieved. Through more than 30 years of academic research, he has consistently tried to highlight the rational and superior aspects of Eastern thought, and through these results, he argues to point out and improve the contradictions of the current legal system based on Western thought. For example, he argues that the powers excessively granted to the National Assembly should be exercised according to the substance of the Constitution, demands a new reorganization of the principle of protection of suspects in criminal proceedings, and presents a new perspective on over-established special laws. He argues that these series of arguments are by no means raised through normative logic, but have a historical foundation for ideology resulting from the fundamental lifestyle of Eastern thought formed through a long history. In addition, he hopes that this attitude of understanding of the world of Eastern philosophy will be widely known and accepted in the West. I think Lee Jae-ryong laid the basic foundation for his juniors to study the philosophy of oriental law in earnest.