Professor Song Bok (宋復) (1937~) was born in Gimhae, Gyeongsangnam-do, studied Oriental classics from an early age, and graduated from Busan High School and Seoul National University’s College of Literature and Political Science. His nicname(號) is Simwon(心遠). After studying sociology at the University of Hawaii, he earned a Ph.D. in political science at the University of Hawaii. In 1975, he was appointed as a professor of sociology at Yonsei University and retired at retirement age in 2002. Eleven independent books, eight compilations, three translations, and hundreds of papers and columns were published and produced. Based on MoonSaCheol(文史哲), he conducted research, lectures, and writing activities, holding two calligraphy exhibitions with his wife, and holding calligraphy exhibitions at the time with his hobbyists to open the horizon of “pleasure and enjoyment” as a calligrapher. In the midst of structural changes and transformation in Korean society (in vortex), Professor Song Bok has been at the forefront of criticizing civilization with determined attitude and honest attitude. In the public sphere of Korean society, where humanistic anguish and philosophical and ideological abundance are disappearing, he has deepened his humanistic reflection and horizons. In today’s “public sphere where fake news and distorted information are dominated and political factions are rampant (亂舞), he has fulfilled the calling of scholars and watchmen. He has pursued and practiced the dignity of a respected elder, such as the dignity and private resources. He has worked hard to search for true truth and restore wisdom with “the power of intelligentsia with insight and total analysis based on humanistic literacy.” Professor Song Bok explained the core concepts of studying abroad, such as benevolence, virtue, filial piety, courtesy, and sage, in a social (scientific) manner through 『What is Oriental Value』ᆞᅵ. It was interpreted and its sociological implications were newly resolved. It confirmed that oriental values can work as universal values, and sought and explored how they can be joined and integrated in modern and contemporary society. In addition, the characteristics of the Imjin War(임진왜란) were newly defined in terms of social science through studies such as 『The Great Encounter』(위대한 만남). Seo Ae(西厓) Ryu Seong-ryong(柳成龍), the leader of overcoming national difficulties, was studied in detail and his greatness was greatly evaluated. The core of their writings, such as Jingbirok, stipulated that it is “thoroughly disciplining the predecessors’ trains and thoroughly wary of future consequences.” It was concluded that the core element was “self-strengthening,” a lesson that “we must become stronger day by day.” Through numerous columns, Noblesse Oblige’s “privileges and responsibilities” have been suggested as an alternative to advancing Korean society. One of the results of such discussions was also appeared in the book 『Privileges and Responsibilities』(특혜와 책임). He founded the Seoae Association, has published the academic journal 『Seoae Research』 and is involving in the launch of the 「Jingbi Forum」 based on the philosophy and spirit of Jingbi (懲毖).

This article examines the academic journey and meaning of SimWon, Song Bok (宋復, 1938~ ), forecasting the future tasks. SimWon, as a political sociologist, has walked the world of consilient learning that encompasses all times and places. His academic path, which has been carrying out the academic practice of unifying knowledge and practice, can be summarized as ‘Bakmun Yakrye (博文約禮)’. Parkmunyakrye means to study and learn, by capturing and epitomizing the essence, and finally practice it as a moral principle. Beginning with the problem of organizational power, Song Bok has covered key themes such as inequality and class, conflict, leadership and morality, and national-historical identity issues. After penetrating and clarifying the context and points of these areas, he took the role of an intellectual changing the world. SimWon has insisted that it is because today's social sciences, suffering from 'poverty of philosophy' and by doing so losing their imagination, creativity, and storytelling capacity, lack the foundation of humanities to develop sensibility, discernment, and speculative ability. He tried to find the basic knowledge of humanities in oriental values. He has attempted to overcome the poverty of the humanities facing our society today by reinterpreting the meanings contained in various ancient texts. As a political sociologist, SimWon Song Bok has paid attentions to the issues of power and inequality which are the driving force of a society and the source of conflict. SimWon then diagnosed various conflicts in Korean society through the lens of social mobility, which frequently occurred during the compressed growth of space and time in Korean society. He defined conflicts in Korean society as having corruption-type properties caused by ‘time delay’ between goals and means. However, he argues that since conflicts inevitably occur in an industrialized pluralistic society, we should pay attention to how to institutionalize conflicts, rather than taking the issue with conflicts themselves. ShimWon's academic and world view can be described as 'theory of reality beyond real world'. While most scholars in Korea rely on Western academic frameworks and concepts for understanding reality and talking about alternatives, he sharply analyzed Korean society through the experiences and intuitions he felt with his ‘feet and heart’. He has shown the alternatives based on reality as well. However, Song Bok’s spirit of 'open society and the conservative', which insists on future-oriented reform while stepping into reality, remains an unfinished task.

This paper overviews the life of Professor Song Bok and his academic achievements in the style of an essay. First, it examines the process of how sociologist Song Bok was born and then discusses how he has behaved and worked as an intellectual. It analyzes his academic world by dividing it into three categories, such as public sociology, sociology of humanities, and political sociology. This paper concludes Professor Song Bok has produced his own unique academic brand in the history of Korean sociology or the society of Korean sociology. In other words, he created his own incomparable and inimitable academic genre as a professor, an intellectual and a sociologist.

This study seeks to explain through ‘coincidence’ the academic world of Professor Song Bok, who took Chinese studies and traditional Korean thoughts as the basis of learning, worked as a journalist in the field, lived as a scholar who majored in political science, and lived his entire life as a sociologist on the border. The academic world of Song Bok, professor emeritus of sociology at Yonsei University and a former journalist who enjoyed Chinese studies and had a background in political science, is covered from the perspective of knowledge sociology, which is based on studies that are completely different from the real world he experienced. Born into a family of Chinese scholars, Chinese Studies-friendly environment and home education, college life in Seoul, and experience in the world of thought. The rational thinking based on reality of the military, the experience of magazine < Cheongmaek >, exposure to sociology at the Graduate School of Journalism, studying abroad at the University of Hawaii and experiencing English, comparing Shakespeare and Chinese Old Literature (GomunJinbo), and realizing that he could not help but enjoy Chinese studies, gave him various experiences in sociology. It was a series of coincidental events that led to. In social science, contingency is suitable for explaining long-term pathways where causal relationships are difficult to operate. As a sociologist, Professor Song Bok’s experiences of various events leading up to his life were connected by chance, but within each event was the blood and sweat invested by the human being Song Bok. Chinese studies, English, his career as a journalist, political science, and his way of pursuing studies, which are explained through causal relationships, were the products of his efforts, and each of these events can be treated through a path explanation called coincidence. Song Bok, who entered the journalism industry with experience in sociology and recognition for his writing skills, was still distant from sociology. In the meantime, while he was experiencing the field of journalism, the launch of the magazine, < Cheongmaek > and a series of events that occurred led him to begin the academic world of sociology in earnest. The vortex of modernization and political change in Korean society led Song Bok, who had experience in a variety of academic fields, to start out as a sociologist. The connection with Yonsei University, which he came across by chance, gave him a variety of experiences and although he chose a different path in life than other professors, it was a valuable gift to him, preventing him from falling into a path other than that of a scholar. Professor Song Bok was able to achieve freedom as a scholar at Yonsei University. Because he did not work at a school, he lived as the master of his time, as the master of writing by writing what he wanted without pressure, and as he did not conduct research to raise research funds, he lived free from money. Professor Song Bok was able to conduct research in search of reality without being pressured by social structure, and as a result, he was able to explain Korean society in terms of inequality, class, and organization. This study is a study to find the roots and processes of Song Bok, who has followed a single path of explaining social phenomena through Korean sociology by finding Eastern ideas that form the deep structure of Korean society based on Western academic methodology.

The development of the internet and social media, and the spread of populism, are having a profound impact on public communication. More and more people are relying on emotions and feelings rather than objective facts to make decisions about their positions and courses of action. Emotion and groupthink are also playing a greater role in the process of public opinion formation than rational arguments. Of course, old media and traditional communication methods have not always communicated facts and truth. However, in the digital space called the “sea of ??information”, information and misinformation, scientific knowledge and unscientific knowledge, fact and fiction, truth and lies are mixed and spread in an instant. In addition, the “echo chamber effect” where people are exposed only to the information they prefer and their biased views are further amplified, and the “filter bubble” where they only look for what they want to believe and are trapped in their own world are rampant, and as a result, “media bias” and “partisan bias” are exacerbated. “Fake news” and “deepfake”, which are rapidly spreading in the digital space, can be said to be the self-portrait of modern people trapped in the trap of post-truth. The development of the information society has led to expectations that humans will become smarter and freer, and that societies will become more like direct democracy, where people can understand each other better. However, intelligent information technologies such as social networking, deepfakes, artificial intelligence, and big data have brought us into more frequent and more serious contact with the uncomfortable truth of post-truth. So far, the strategies for escaping the trap of post-truth have been proposed as technical solutions, punishment of false information spreaders through legal regulations, strengthening media literacy education, building a fact-checking system, and practicing responsible journalism. However, in the public arena of modern society, where “human multiplicity” and “diversity of perspectives” are assumed, even arguments that are difficult to distinguish between true and false have their own position and value as an opinion. As a result, these proposals have fundamental limitations. In order for truth to still have existence value and function as a communication medium in the ‘post’ era, it is necessary to make efforts to transform the different “factual truths” created by individuals and groups with different understanding and interests into “evaluative truths” through public debate and argument.

The purpose of this study is to identify ‘types of perception’ and ‘types of attitudes’ toward social minorities in Korea. The research method adopted statistical analysis, and the research data used questions on minority inclusion and values in the 2022 Social Integration Survey. The research process is as follows. First, factor analysis and reliability analysis were conducted on questions about inclusion of the disabled, children of broken families, foreign immigrants and workers, ex-convicts, sexual minorities, and North Korean defectors. Through this, it was analyzed what groups each minority is grouped into and distinguished to confirm how minorities are recognized and categorized in Korean society. Next, through cluster analysis and discriminant analysis of the ‘type of perception’ of minorities, the ‘type of attitude’ toward minorities was identified, and the proportion of each "type of attitude" in Korean society was identified. Finally, chi-square analysis and ANOVA were performed to analyze the characteristics of each type of attitude toward minorities to confirm differences in demographic characteristics, social status and economic satisfaction, policy orientation on welfare and immigration, and values. First, as a result of analyzing the type of perception of minorities, the disabled and children of broken families were grouped into the same factors, ex-convicts and sexual minorities were grouped into the same factors, and foreign immigrants, workers, and North Korean defectors were grouped into the same factors. The reliability of the questions constituting each factor was also statistically significant. Through this, it was confirmed that there are three types of minority perceptions in Korean society: the vulnerable(the disabled, children of broken families), the norm violators(ex-convicts, sexual minorities), and the strangers(foreign immigrants and workers, North Korean defectors). Second, a total of three clusters were identified: “exclusion attitude” for all minorities, “norm-compliant attitude” that shows an exclusionary attitude only toward norm violators, and “inclusive attitude” for all minorities, and the validity of cluster analysis was also confirmed through discriminant analysis. Among the total respondents, 39.1% of the respondents were exclusion attitude, 42.7% were norm-compliant attitude, and 18.2% were inclusive attitude, confirming that exclusion of norm violators was severe in Korean society. Third, as a result of analyzing the characteristics of each "type of attitude" toward minorities, differences in gender, occupation, age, education, and household income were identified, but differences according to residential areas (urban, rural areas) were not identified. and differences were not identified by residential area (urban, rural). On the other hand, statistically significant differences were also found in questions about social status, satisfaction with economic conditions, policy orientation, and values. Those who showed an inclusive attitude were generally close to low-age, high-educated, and high-income people and remained optimistic about their social status and economic conditions. In terms of policy orientation and values, they agreed to increase taxes for low-income people, emphasizing distribution rather than growth, and being open to foreigners, and thinking that individual interests are more important than communities. Those who showed such an inclusive attitude showed a new image of individualists, distinguished from traditional communitarian and collectivists in that they valued welfare and human rights and valued individual interests more than communities. In other words, they were aiming for 'solidarity of free individuals'. Lastly, this study proposed 'improvement of social capital and social trust' and 'promotion of information accessibility' for minorities as ways to increase inclusive attitudes.

Extreme weather events caused by climate change are occurring around the world. The climate crisis has become a crisis in daily life and directly affects our lives. However, despite the direct impact on people’s lives, most individuals are still unwilling to give up their current lifestyles, which are deeply linked to the climate crisis. A way of life and its linked worldview is, a large part, deeply connected to religious teaching. This is why this paper focuses on religiosity and ecological awareness among Korean religious people. We examine the relationship between religiosity and ecological awareness, and based on the findings, we expect to able to propose methodologies and ways to engage people in climate action and the movement for ecological transformation. The survey for this study was conducted online among 450 Buddhists, Protestants, and Catholics aged 19 and older. This study has attention to the differentiation between Western religiosity and Korean religiosity. We categorized Korean religiosity into four types: Ritualistic Religiosity, Devotional Religiosity, Cultural Religiosity, and Secular Religiosity. Then, we analyzed the relationship between religiosity and ecological awareness (ecological worldview, ecological practice, ecological responsibility). According to the analysis, there is a particular gap in ecological awareness based on the type of religiosity, and we found that ecological awareness is stronger in order of Devotional Religiosity, Ritualistic Religiosity, Cultural Religiosity, and Secular Religiosity. Furthermore, based on this study, we will conduct in-depth research that includes respondents’ demographic characteristics and COVID-19 experience and analyze the relationship and effect size of factors affecting ecological awareness.

This research aims at helping visitors easily understand the areas of the past Buddha, the present Buddha, and the future Buddha and at reviewing the ancient social aspects by interpreting the placement of the temples of Buseoksa(浮石寺) Temple with Hwaeom(華嚴) thought inherent in 「Hwaeomilseungbeopgyedo(華嚴一乘法界圖)」, and by discussing the values identifiable in the time and space of the architecture founded in the Unified Silla era. In a Hwaeomjong(華嚴宗) temple, the temporality of the Hwaeom thought that is divided by ‘Samsebul(三世佛)’, that is, the areas of the past, the present, and the future, can be observed, but it’s not easy to recognize in Buseoksa Temple. Therefore, this study intends to interpret the three Buddhist areas through Euisang’s 「Hwaeomilseungbeopgyedo」. 「Hwaeomilseungbeopgyedo」 has been embodied as the time and space of Buseoksa Temple, based on the ‘Suhangron(修行論)’, 「Sipjipung(十地品)」, ‘Samsebul’, ‘Samjongsegan(三種世間)’, ‘Fengshui(風水地理)’ theory of Jeongto(淨土) belief centered around 『Hwaeomgyeong』, the subjects of the recognition of architectural matter, space and time, Haeinsammae(海印三昧) of Oreum, and the expectation of enlightenment were discussed. The placement of temples in Buseoksa Temple in which 「Hwaeomilseungbeo pgyedo」 has been embodied, and the interpretation of each area of the Buddhist scriptures in terms of time and space are as follows. First, regarding the construction of Buseoksa Temple, it has been found out that Euisang’s 「Hwaeomilseungbeopgyedo」 had the architectural concepts of matter, space and time, and that the stonework and stairs to help enter the slope are the time and place to which different Buddhist doctrines and Hwaeom theory have been applied, and have the value to recognize the past Bddha, Vairocana Buddha(毘盧遮那佛). Second, Oreum of Buseoksa Temple is continued in the nature with ‘Architectural Promenade’ and condensed as positive emotions, which is the value to recognize Sakyamuni Buddha(釋迦牟尼佛) symbolizing the present Buddha in the present time and space in which the nature in a visitor’s inborn unconsciousness and the one in Buseoksa Temple make mutual intersection. Third, the area of ‘Muryangsujeon(無量壽殿)’ in Buseoksa Temple has the value of indentifying Amitabha Buddha(阿彌陀佛) that symbolizes the conceptual value of achieving perfect realization and meeting in Pure Land. The Land of Happiness is the future time and space meaning the expectation that one intends to continue in the nature, and has the value to perceive Amitabha Buddha, the future Buddha. These three things have become the cultural and tourism resources in the modern society, with the intention of why Buseoksa Temple was constructed in Yeongju region in Unified Silla and with the unique awareness of ‘Samsebul’(the three Buddhas) among Hwaeokjong temples, and help us recall the ancient social aspects.