Implications of Haraway's works on feminist science and technology studies in the context of late modern Korean intellectual terrains are examined. After reviewing feminist epistemological theories and locating Haraway’s theoretical efforts among them, I explain her theory of cyborg feminism focusing on the concepts of cyborgs and situated knowledges. Then the problem of connecting partial perspectives to achieve objectivity as positioned rationality without degenerating into relativism is discussed within a larger framework of practice theory. This is the main object of Haraway’s feminist epistemology and I will evaluate plausibility of her project through the detailed model of discursive and scientific practices. Finally I introduce Brandom’s hermeneutics of magnanimity to reinterpret Haraway’s theories and explore their possibility of serving as a helpful guide to the recent efforts by young Korean women in their searches for creative political and cultural niches in late modernity.

This article aims to introduce and appraise Eva Illouz's sociology of love centering around her recent book Why Love Hurts: A Sociological Explanation. For this, first, this article explains theoretical orientation inherent in her sociology of love. Second, I try to capture how Illouz grasps the change of social structure of love in the process of transformation to modern society using some concepts that she newly coined: ‘architecture of choice,’ ‘marriage market,’ ‘sexual field,’ ‘erotic capital,’ ‘emotional inequality,’ ‘emotional domination’ etc. Third, this article reconstructs dynamics which evoke emotions of anxiety, uncertainty, disappointment that people experience in intimate relationship. Illouz analyzes it though the mechanisms to happen to hurt of love. Finally, I explore some significances and limits of Illouz’s sociology of love and suggest new perspective of emotional sociology, so called macro emotional sociology.

Ulrich Beck has characterized modern society as risk society in which risks are mediated by science & technology and social institutions. This paper explains the changes in Beck’s ideas as he has moved from the theory of risk society to the theory of global risk society and cosmopolitanism and also examines how Korean sociologists have studied risks in Korea using his concepts and theories. In the 1990s, a series of disastrous incidents and national financial crisis forced Koreans to look at Korean society reflexively. The concept of risk society was therefore embraced warmly by Korean sociologists who looked for new concepts and theories to analyze the risks Korean society was facing. Korean sociologists, however, did not merely adopt the theory of risk society. They underscored unique experiences of Korea and, in so doing, highlighted the historical context of the theory of risk society, which fostered modification of the theory. By contrast, Beck’s recent development of theories of the global risk society and cosmopolitanism failed to have much impact on Korean sociology. To enhance research on global risks from the perspective of cosmopolitanism, this paper highlights three potential research areas in science & technology studies (STS) which include research on glocalization of science and technology regulation policies, research on performativity of knowledge and prediction, and research on the roles of international institutes in domestic risk politics.

This essay introduces the humanistic vision of Peter L. Berger’s sociology which is reminiscent of society as part of a human world, made by human beings, inhabited by them, and in turn, making them, in an ongoing historical process. The social world described by Berger exists as self-evident and compelling facticity, but it is the world made by human beings’ externalizing activities which make it inexorably precarious. We are living actors in a social drama, but we regard the script written by those who are dead long ago as eternal truth. Thus we are the conspirator in such a ‘bad faith’ drama, forgetting the fact that we are the creator of cosmic drama called as ‘the social construction of reality.’ The humanistic vision of Berger’s sociology lies in ‘seeing through,’ ‘looking behind’ a social drama and bringing us to recollecting that we are indeed the creator of the drama. Hence, sociological understanding cannot but lead to a considerable measure of disenchantment. Such a debunking motif makes his sociology belong to ‘the hermeneutics of suspicion’ rather than ‘the hermeneutics of recollection,’ despite the influence of phenomenology is prominent in his sociology. Finally, Berger expects that ‘disenchantment’ leads ‘bad faith’ to the reality of human freedom, and transforms our awareness of society in such a way that givenness becomes possibility. Being aware of our paradoxical location in society is the first step towards freedom and this is his justification of sociology as a humanistic discipline.

Although computer and robots are snatching human job, man are incessantly labor-forced, captivated in the illusion of full employment in this laboring humanity. Since 1990, writings concerning future of laboring humanity based on the “theory of labor value” poured out in an unprecedented amount. However they could not block inequal structure of society and of technical development and discourse on the future of labor was replaced by welfare state theory. Because of the phenomenon of mismatch of demand and supply of labor market, laboring humanity regarding “labor” as highest value ceaselessly force the unemployed, the handicapped, the aged and women to have occupation. Therefore welfare state ideology based on social democracy trying not to deny but modify capitalist system, is probably undertaking unsolvable assignments, unless it disassembles capitalism criticized by Marxist socialists. This thesis is based on the aspect of oriental society perspective to watch the future of labor as post modern ideology surmounts limitations of western society which acts as ideological foundation of welfare state. This is the third alternative, digressing from socialistic method. This is epidemiological process to subjugate limitations of current welfare discourse aimed to solve problems of capitalism as an alternative in settling the problems of loss of humanity and threat of ecosystem resulting as the consequences of modern instrumental reason and purpose rationality. This thesis departs from oriental idea of “heaven, earth, and man” seeking to contribute to the revitalization of spirituality of human through labor that became dormant because of modern “disenchantment”. Also the thesis sees labor as fundamental activity for independency of livelihood and family support. Instead of human alienation, when labor becomes method of human self-fulfillment, it will act as ecological activity, not destroying nature and environment. Through contemplation of future of labor of oriental social ideology, the thesis will explore the possibility of ecological welfare as universal welfare.

Today's sociologist should concentrate the whole power on exteriorization of the post-modern civilization at the time of the grand transition of civilization. This paper is about how the Confucian education can be utilized to exteriorize the post-modern education. The Confucian education includes many pre-modern elements, a little modern elements, and plentiful post-modern elements. The reason why the Confucian education includes plentiful post-modern elements is that the Confucian thought is based on the post-modern view of human being. The Confucian thought is based on the view of human being who has 'the real I' and who has diverse characteristics. The Confucian view of human being is post-modern. Therefore, the Confucian education based on the Confucian view of human being has much implication in exteriorization of the post-modern education. In this paper, first, we will examine the characteristic of the Confucian view of human being which can be utilized to exteriorize the post-modern view of human being which can be become of the post-modern education. Second, we will research the contents of the Confucian education for the exteriorization of the post-modern education. Main point is how the Confucian education which is to cultivate saint and the Confucian education which is to cultivate the man who can take the golden mean can be utilized as the post-modern education.

There is a great deal of discourse these days about the possibility of social economy. The social economy, as defined by this article, consists of non profit or propit activities designed to overcome social exclusion through socialy useful goods sold in the community. Critically examining neoliberalism era within the last three decades, this article argues that a crisis in global social reproduction is altering existing understandings of work, labour and the economy. What, then, are main findings? First, the social economy is no longer seen as a residual to the state or the market. Instead, social economy recognized as a mainstay of future social organization, set to co-exist with the welfare state, meet to social needs in hard-pressed neoliberalism. Second, social economy create a space for humane, co-operative, sustainable, and alternative forms of social and economic organization. The above findings suggest that the future of social economy will depend upon how it reacts to the private and public sectors. And, if we were to possess an adequate social thought of social economy, then we would use it to understand every kind of circumstance within its broad domain of applications.

This research raises a question if today’s Korean adolescents have room for exploring a purpose overarching their whole lives. In fact, they lack such room because adolescents in Korea have been forced to spend most of their time for securing a good standardized test score required for university admission. The problem of adrift adolescents without a sense of purpose in life has also been brought up by William Damon who is now leading Positive Youth Development research in the United States. William Damon defines purpose as ‘a stable and generalized intention to accomplish something that is at the same time meaningful to the self and consequential for the world beyond the self.’ This definition lades a purpose in life with the meaning of social contribution as a critical element. Damon diagnoses the main cause of adolescents’ drifting as the neglect of adults who know the seriousness of the problem. However this diagnose missed the point raised by Robinson and Aronica who point out that the education model of industrial society which focuses on standardized cognitive capacity is now largely outdated and destroying our children’s inborn creativity. To make situation changed, this research agrees with Robinson and Aronica’ in that what we need is not the reform of education but the transformation of education. The transformation includes phasing out standardized curriculum, adjusting too much weight on particular subjects such as mathematical, linguistic or scientific cognition, and relinquishing centralized control of education to teachers actually meeting children in classroom. In sum, the transformation will make our education individualized enterprise rather than standardized one and will serve for full development of today’s adolescents in their diverse intelligence, talents and interests. This transformation of education should be carried out without delay because today’s social world experiences accelerating change owing to digital technology. But the era of convergence being led by digital technology also requires young people to develop a purpose in life laden with the meaning of social contribution as Damon emphasizes. To develop our adolescents imbued with the value of the social, this research proposes that we should teach the virtue of ‘Restrain yourself and Return to the rites (克己復禮)’ and empathy as specifying the meaning of social contribution in a purpose in life.

Unlike in many other countries, funeral halls are very common in hospitals in modern Korea. This paper serves to question why, from a sociological perspective. Hospitals and funeral halls serve entirely different purposes. A hospital is a place that is symbolic of life, but a funeral hall is a place that is symbolic of death. Therefore, these places serve contradictory purposes. Winston Churchill once said, “We shape our buildings; thereafter they shape us.” If we consider this quote, it is surprising that our society has not discussed the abovementioned incongruity until now. I argue that this signifies a lack of introspection in our society. There may be historical reasons for this phenomenon, of course, but these are not sufficiently explanatory. The fact that funeral halls exist inside hospitals is not necessarily “wrong”, but deserves some discussion. With this thesis, I will reflect upon the social meaning of these distinctly different uses of space.

Architecture is a process of cultural expression of social phenomena. Such architecture functions as a nonverbal communication changing people's visual sensation and perception, and consistantly affects people's daily life. So construction process and architecture containing social culture reflect not only the consciousness of age but also various religious phenomena and social relationship such as domination-submission. Max Weber insisted that social class is divided not just by wealth, but by combination of other factors. It means that separation of class must be considered by three factors as economic ‘wealth’, sociocultural ‘status’ and political ‘power’. Eventually Max Weber tried to classify governance-type by the type of authority related to ‘power(the ability or influence to carry through one's will even against other's opposition)’ and ‘justification’. Like this, if governance-type can be listed in order, architecture -culturally expressed on the basis of this- can be also listed on syntactic stream and form. Because architecture is cultural expression of the phases of the times. So this study considers how architecture was historically expressed by governancetype alleged by Max Weber, and searches architectural expressions related to governance-type of modern society. Through such formalization of governance-type and architecture, it can be examined social-ideological meaning of modern architecture.

Today, We are facing a cultural wave with information. More people prefer the abundance of the heart than the abundance of material, and widespread production and consumption of cultural goods and services, Cultural industry has now emerged as a major area of interest in the global economy. It is not Large plants or the information platform, the story and play or imaginative fusion age to form a new production, do not capture a standardized container but the soft-contents is the time to create greater value. But there is a dilemma that cultural goods and services appear between cultural values and economic value. Both of which do have more emphasis on the side, depending on the purpose and method given study. In the discussion of approaches from the economic point of view, there are two directions. One is the direction of the discussion to be ‘cultural economics’ that they want to explore new areas of economics to culture&arts as a pure science, The other is the direction of ‘culture industrialization’ industrializing as a strategy for economic growth in the real society to culture&arts as applied science. The second section looked at the direction of ‘the cultural economics’ considerating cultural values, The third section looked at the direction of ‘cultural industrialization’ as a new engine of economic growth and economic value. I focus the discussion in the direction of ‘the cultural economy’ and in the direction of ‘the cultural industrialization’, about ‘Individuality and creativity of the work of cultural goods’ and ‘publicness and external effect and linkage effect’. While talking throughout both directions for Culture&Arts ‘cultural individuality and creativity of the work of the goods’ and ‘publicness and external effect and linkage effect’. Direction of Cultural Economics is mainly concerned with ‘the publicness and external effect and linkage effect’, Direction of ‘the culture of industrialization’ is mainly concerned with the personality and creativity of the work of cultural goods. This is a model that I can discuss with putting these two directions at the same yard, the relationship between ‘publicity and privatisity’ and relationship between ‘Hierarchism and Egalitarianism’, four basic types of Individual system, Competition system, Community system, Collective system. So I have seen show a analysis model of its own ‘16 socio-economic systems’.