Our daily lives are unfolded on the premise of a world of life and death [生滅], but we cannot shake off the world of Jinyeo(眞如) contained in it. This is because the essence of humanity contains a desire to overcome the world of extinction symbolized by appetite and sexual desire. The reality of our lives is that Mahayana Buddhism’s view of the world of Jinyeo(眞如), which is contained by that aspiration, results in a single mind as it forms a relationship between one and two Buddha’s with the world of extinction. The tradition of Seon(禪) has proposed a philosophical and religious orientation of the uninterrupted crossing between survival and existence based on daily life, expressing this reality of life with the proposition of “normal mind is Dao(道).” Although Seon’s aim of non-contradictory has revealed specific aspects by relying on short and implicit languages such as Korean Seon poetry and Japanese haiku, more fundamental questions still show the aesthetics of the three senses left in the world beyond language. As a result, Seon is the exclusive property of prehistoric people, and it tends to be accepted as a mysterious story that is difficult for ordinary people to access or a heavenly report containing a profound truth. In this small discussion, we tried to overcome this view of the Seon(禪) and seek how to summon the spirit and practice of the Seon in the daily lives of Korean citizens in the early 21st century, mainly in connection with Marx’s view of labor. Marx emphasizes that humans are natural beings that can exist through relationships with nature, and at the same time, historical beings that can only live in social networks. The process of humans living by relying on each other as part of nature is embodied in labor, which means the movement of the body and mind, and in that sense, humans are “working beings.” This labor includes the implementation of a large-scale existence that can recognize one’s existential limitations, and the implementation opens up as a possibility of philosophy that can present one’s daily life as an object of observation. Seon(禪) can have meaning as a method or means of observation at this point. The practical wisdom of knowing and seeing the very daily life as it is while maintaining a distance from one’s daily life forms the basis of the large-scale existence that can be obtained through Seon. This large-scale existence is the basis for realizing the existence of species being that can only be lived by working in groups again, and the awakening of the existence of species being can provide an opportunity to see the reality of pain in individuals’ daily lives. And at the same time it provide a starting point for social solidarity for change.

The ethical systems of Yoga and Taoism are set up with the goal of liberation and eternal youth, respectively. Yoga has its own philosophical system based on the philosophy of Samkhya, but Samkhya philosophy pursues liberation based on knowledge, whereas yoga pursues liberation through practice. Similarly, Taoism owes its philosophical theories to Taoist philosophy. However, in relation to the ethical system, Taoism, like yoga, seeks to attain immortality by becoming a Taoist hermit, so it establishes its own ethical system with an emphasis on the practice to become a Taoist hermit. The comparison of the ethical system of yoga and Taoism is as follows. Yoga presents eight stages of practice principles to ultimately reach liberation, and among them, the first two stages, prohibition and admonish, are related to the ethical system of yoga. Taoism has a description related to ethics in ‘inner articles of the pobakja(抱朴子 內篇)’, and this content has ethical attitudes toward individuals, others, and nature. The first stage of yoga practice is noninjury, truth, nonstealing, abstinence, nonpossession, and similar contents corresponding to this in Taoism are also described in 『inner articles of the pobakja(抱朴子 內篇)』. In addition, the prohibition of yoga practice consists of caste, place, time, customs, and noninjury, which are not limited to these. Likewise, in Taoism, there is the content of noninjury related to caste, place, time, and customs of yoga. The five prohibitions of yoga are related to noninjury, and it can be seen that they share the same content with Taoism’s ethics of valuing life. The admonish of yoga is an ethical act in a positive sense, which includes purity, contentment, asceticism, self-study(studying the scriptures), and devotion to God. Corresponding meaning can also be found in Taoism. Yoga says that you need the help of the best masters to achieve liberation, and Taoism claims that you can only attain enlightenment by meeting a wise master and attaining the Tao. Through this, it can be said that yoga and Taoism each require the existence of a master for liberation and attaining the Tao.

The information revolution has gone through four stages: computerization, networking, flexibility, and ubiquity. However, the current stage of the information revolution, led by AI, has shown tremendous power that cannot be compared to the previous ones, leading human society to an unprecedented new era of civilization. This paper seeks to investigate the dynamics of the new civilization era from the perspective of social study of technology(SST) depending on the interaction between the technological system and the social system. Based on the discussion centered on four themes, the origin, development, current status, and future prospects of the new civilization era, the following conclusions are reached. First, the new civilization era can be considered a product of the communication revolution, which is the social-technological version of the information revolution 2.0 called intelligent informatization. Second, when AI becomes as capable as natural intelligence, it will reach a state of ‘universal communication’ in which all beings in the world, both human and non-human, participate in communication, which is a characteristic of the new civilization era that has not been found in any other civilization stages in the past. Third, the media, which was only means or device to convey messages, is transforming from a tool to a pal by anthropomorphizing or personifying itself into a speaker. Fourth, in order to explore the future prospects of the new civilization era, in addition to the existing control thesis and collaboration thesis based on the dualism of human intelligence and artificial intelligence, an alternative perspective of coevolution that can transcend the agnosticism expected from the fusion or convergence of the two should be added.

This article aims to analyze the development and reimagination of the inclusivity discourse to determine what content and meaning the widespread inclusivity in reality has and whether it is an alternative value to overcome inequality caused by neoliberalsm. To this end, the process of emergence and realization of inclusivity discourse in the historical background of neoliberalism was reviewed, and as a result, it was confirmed how the inclusivity discourse was reorganized and the direction and meaning of social change proposed and intended. inclusivity was noted as an alternative value to address economic and social inequality caused by neoliberalism at the end of the 20th century. However, inclusivity had a rich meaning, not just limited to non-exclusion, and perspectives on inclusivity such as solidarity, social citizenship, the moral underclass, redistribution, and social integration appeared. Such an inclusivity discourse can be divided into two main categories. First, ‘charity-growth-oriented inclusivity’ suggests finding the cause of social exclusion to individuals, improving their morality, and participating in the liberal labor market. Second, ‘participation-distribution-oriented inclusivity’ seeks radical alternatives based on participation and redistribution by finding the causes and solutions of social exclusion in the socioeconomic structure. Next, we looked at the concrete and realization of the inclusivity discourse in the process of overcoming the problems caused by neoliberalism. Although ‘neoliberal globalization’ declined, the existing dominant power relationship was maintained, and ‘neoliberal governmentality’ was still working in the economic and social order. In this situation, the details and meaning of inclusivity have been reimagined under the leadership of such actors as the European Union, post-welfare states, international organizations, global capital, and the religious sector. In this process, inclusivity used the rhetoric of participation-distribution-oriented inclusivity. However, social exclusion was understood as an individual’s moral problem or unemployment in the liberal labor market. It also focused on the content of charity-growth-oriented inclusivity by suggesting social policies for the self-regulating market principles and reducing the possibility of politics that can lead to radical change. In other words, ‘reimagined inclusivity’ shows the formation of neoliberal inclusivity with neoliberal governmentality and affinity while maintaining the existing economic and social order.

This study aimed to diagnose the problem of inequality surrounding the problem of social opportunity in relation to the attribution style and to clarify the relationship with hatred to out-groups. In particular, we tried to compare the difference between men and women in relation to victim recognition in gender conflict, which has emerged as the forefront of hatred. Accordingly, a total of 1,018 response data collected through an online survey targeting adult males and females across the country were analyzed. As a result of the analysis, first, the higher the internal attribution for failure from social opportunity, the higher the discrimination against other groups, and the higher the external attribution, such as social structure or situation, the higher the hatred against other groups. Second, in order to find out which groups are specifically attributed to the cause of inequality, neighboring groups (male/female, elderly/young people), vested interests(privileged conservatives/386 progressives), minority (basic livelihood recipients, foreign workers, North Korean defectors, As a result of classifying them into categories such as the disabled and homosexuals, the higher the internal attribution, the lower the hatred against these groups. However, no significant relationship was found between external attribution, vested interest, and minority, but the higher the external attribution, the higher the hatred against neighboring groups. In particular, as a result of examining the relationship with hatred to neighboring groups by subdividing the attribution style into dimensions of ripple and repetitiveness, the higher the attribution ripple and repeatability are recognized, the higher the degree of hatred against men and women increases significantly, resulting in the sharpest gender conflict in the future. It was predicted that it would transform into a conflict terrain. Third, the differences between men and women were compared in relation to the 'victim consciousness', which is the trigger for attribution, and hatred against men centered on the female victim consciousness that women's own gender is suffering a loss compared to men from social opportunities or distribution. confirmed that this is happening. On the other hand, men's perception of male victimization was not found to be significantly related to hatred against women. In addition, it is confirmed that, unlike women, men's sense of generational victimization is an important factor in hatred against women, which means that men's discrimination against women is expressed in a form in which generational victimization is bypassed. The results above indicate that conflict between groups in our society is not ignorance of social structural causes, but that the higher the degree of attribution, the more intensified the conflict. In addition, it was found that the higher the degree of external attribution, the higher the neighboring group, especially gender conflict. However, since the sense of victimization in gender conflict is different between men and women, it will be said that different conflict solutions are needed.

This paper attempts to overcome the previous critiques of the Enlightenment by reexamining the ambivalent legacy of what Horkheimer identified as “instrumental reason” from the example of a nineteenth century Japanese intellectual, Fukuzawa Yukichi. Specifically, instrumental reason, as a legacy of the Enlightenment, actually had a significant role in reforming a repressive society, while ignoring the existential questions and the ultimate direction of the human reason. For this purpose, first, this paper examines the conceptual origin and problems of instrumental reason discussed by the Frankfurt School. Second, the revolutionary aspect of instrumental reason is discussed by analyzing the early writings of Fukuzawa Yukichi. Finally, this paper explains the reason for the imperialist tendency of Fukuzawa Yukichi’s later thought, arguing that the problem of instrumental reason in the case of Fukuzawa was not its self-contradiction as the Frankfurt School believed, but its weakness and incompleteness. Fukuzawa Yukichi’s understanding of the “Western Studies” and his idea of “chi(智)” is almost identical to the concept of instrumental reason, which made him a good example to study instrumental reason in historical context. This paper, however, does not try to compare and contrast the Frankfurt School’s idea with that of Fukuzawa Yukichi. Rather, by examining Fukuzawa Yukichi’s thoughts as a case study, this paper shows the strength of instrumental reason in reforming a society that requires fundamental transformation, and its weakness in answering existential questions of human condition.

The purpose of this article is to reveal the equality shown in the existing Buddhist doctrines and to reinterpret the representative gender inequality doctrine in the scriptures to provide clues to resist gender conflict. As a result of the study, the negative view of women’s bodies in Buddhism, that is, the theory of women’s misfortune and the theory of women’s Buddha, only reflects the view of women prevalent in Indian society at the time, and it is especially difficult to find in early Buddhist scriptures. The view of women in early Buddhism was examined through three aspects: discussions over gender roles, discussions over performance, and discussions over femininity and body beyond the time range of early scriptures. It was confirmed that the view of women in early Buddhism at the time of Buddha was a meaningful resource to resolve gender conflicts as follows. First, Buddha’s view of women, which appeared in the process of discussion over gender roles, clearly showed that it was difficult to escape from the roles of women and men of the time. However, Buddha tried to practice a sense of liberation (liberation) equality beyond fixed class and gender roles. This is a meaningful resource that can break down the fixed gender role ideology surrounding women and men today. Second, at first glance, the arm boundaries that appeared in the process of discussion over performance show demeaning and discriminatory factors for women. But Buddha must have been aware of the oppression imposed on women in Indian society at the time. The Buddha was used as a means of women’s liberation by conditioning the arm boundary as a device for accepting women within the platform. This will be a wise gender equality resource that easily changes the discriminatory elements and practices of women that still exist in the Buddhist world, which does not allow the ascension of bhikkhuni except for Korea and Taiwan today. Third, the discussion of femininity and body is a complex problem in which patriarchy is deeply related as a biological body and ideology. In this article, it was confirmed that this also underwent gender-equal changes along with the development of Buddhism as a result of a brief examination of the theory of women’s Oh Jang-seol, women’s Buddha, and metamorphic Buddhism. Buddha dreamed of a world for the purpose of liberation from his ego. Considering this point, it is difficult to give meaning to the division of the body through gender. In particular, the metamorphic Buddhism in the scriptures has great implications within feminism today as a gender performance discussed by Butler beyond male centrality.