Everyone dreams, wondering about the future. Many of the sociologists in Korea dreamed of social change in their youth. Most of the sociologists who walked right in front of our time were awakened through these enlightenment period projects, and were concerned about the era of transformation. In today's era of globalization and informatization as the main keywords, it is refreshing to see the retirement of second-generation seniors. However, they are more like the first generation to open a new path for small institutions and generations that emerge through new identities, such as the Association of East Asian Social Thoughts. This is why they carefully attempt a sociological analysis of a person and his generation, knowing the dangers of writing about them and their generation. In light of the retirement of senior professors, we want to make it a new cornerstone of the Association of East Asian Social Thoughts. Gunam Jeong Hak-seop has been a professor of sociology at Chonbuk National University since 1985. Until the early 1990s, he devoted himself to the labor movement and civil society movement in the region, along with the transformation movement of Korean society. Since then, he has conducted various studies on the theme of the encounter between East Asian social thoughts and sociology. Since 2011, he has served as the president of the Association of East Asian Social Thoughts for seven years, contributing to the expansion of the Oriental thoughts horizon of sociological interest. Recently, research has continued to be focused on the sociology of 'friendliness' and 'reflection', which incorporate Toegye ideas on various aspects of the crisis in modern society. Retirement marks a new beginning. I start writing with the hope of becoming an asset for the future with the hearts of our academic members who want to walk with the Gray Generation.

Love is at the most primitive heart of social composition, and is therefore implicit in most social relationships. Although love was such an important and clear social fact, the sociological interest and discussion of love were somewhat peripheral, especially in the Korean sociological studies. This article was an essay to take a new approach to love, especially sexual love, from a psychosocial point of view. We simultaneously criticize the flow of considering love only as an internal psychological and emotional dimension problem and the flow of approaching it at a systematic and structural level but only dealing with functional, tangible and dichotomous. As a result, it emphasized the importance of the intersection of mind and social structural conditions, the importance of the intersection of the intersection, and the fact that it was not fixed but constantly acting across the In-between area. Through this process, I wanted to find new love studies and social theoretical foundations that involved the hearts beyond the blind spots of the so-called linguistic paradigm and modernity theory. In addition, he/she tried to cross the language of love with transcendent communion and variability in social conditions, while empirically checking the actual in-between nature of love and the infinite versatility through the medium of movies and novels. Contrary to our usual expectations, it may be close to the fact that love is always a process of paradox. Paradox in my heart, paradox between my and your heart, paradox between my and our heart, etc. This paradox repeats the process of dereliction and re-interpretation in a net of various conditions, which is clearly the epicenter of joy, pain, excitement and regret in our lives. In this regard, the problem of love in life is always like dynamic fiction or more. It may be because the process of love is not a matter of theoretical and abstract perception, but rather the pure essence itself, which constitutes the reality of our lives.

This paper analyzes the phenomena of disgust in our society. It specifies the structural and cultural backgrounds that have given rise to them and suggests alternatives to them. It is not aimed at the concrete analysis of a certain disgust. It takes as the primary goal to theoretically approach to the structure of our society and its change through which the disgust phenomena have emerged. The first background forming disgust in modern society is ‘pluralization.’ The pluralization of our society dismantles the culture of ‘taken-for-grantedness’ which has offered the sense of stability to the lives and identities of individuals in the past. Pluralization increases individual choice and autonomy, but at the same time it also creates anxieties caused by the disappearance of naturalness. The disgust of modern society is a negative reaction to this process of pluralization. The competitions, injustices, and the routinized social contempts caused by the neo-liberalism are also said to be crucial cultural factors that have created disgust. The sense of shamefulness and the sense of insultedness brought about by social contempts make others into objects of disgust, not objects of recognition. The traditional culture of quasi-familism that still remains tends to further strengthen social contempts toward people outside the group. Given the backgrounds in which the disgust has emerged, two main ways will be suggested to confront the prevalent phenomena of disgust. The first one is through the aesthetic experiences, which are expected to disconnect from the traditional context that has enabled the disgust. ‘Aesthetic experience’ breaks off the fixed framework of perception and enables the concrete recognition and sympathy for others. An aesthetic approach could be a strategy for overcoming the disgust, given the fact that the disgust is also a matter of emotion. The second one is to form social solidarity based on differences. Differences should not be subject to disgust, but to equal recognition. This is the task of forming a discourse community called as ‘inclusive we’ and building a new hegemony. An aesthetic experience could play an important role in spreading the recognition and forming the ‘solidarity of differences’.

It is a difficult job and to find the vestige of Park Chung Hee in modern Korean society. Park Chung Hee shared with social Darwinists and reformists who tried to change the Korean society by changing and reforming in humanity because they believed that changing in humanity would bring national prosperity and strong military power. The social causes of poverty were not regarded as the main independent factors but Koreans without power and wealth became the scapegoat for Korean underdevelopment in modern. Park Chung Hee started to reform humanity by making humans modern, to consolidate the system of dictatorship. This research aims at exploring the social consequences of the competition system, goal-oriented competition, seniority, and rank system, which Park Chung Hee introduced to reform humanity. The social consequences are materialism, self-oriented egoism, collectivism that Koreans are forced to follow in their everyday lives. The chances of Koreans’ participation in politics were lessened gradually because Park Chung Hee excluded the majority of Koreans in the decision-making process. Depoliticised Koreans got on the endless race of material success. The exclusive, closed social relationship between Koreans developed and made Koreans atomized. The vestige of Park Chung Hee is three layers of social structure; collectivism, self-interest-oriented egoism, the materialism of Koreans society.

The artificial intelligence will upgrade human-beings to homodeus by the bio-technology, cyborg-technology and nano-technology. The trans-humanists believed that geometrically increasing artificial intelligence will resolve all difficult problems which human-beings had been confronted with. Also with these process, nature based homo-sapiens will disappear and silicon-based new lives will begin. The trans-humanists who pursue the immortality, happiness, sacred include the human-views that all human-beings are separated individuals who seek life, happiness and power. This human-views assumed that I am a meaningless something which appeared by the combination of a sperm and egg, and will disappear in time. The trans-humanists assert that I am skin-encapsuled ego and the outside of my skin is not I. And inside of my body the brain manipulates my body. But my body composed with all things which are not I. Also there are no master in my body. What I think I am is made by my father and mother, schools, masscommunications and SNS. Chuang-tzu said that who lived the other’s lives losed the their own nature. Chuang-tzu’s nature is perfect as it is and no boundary. We can learn Chuang-tzu’s nature by abandoning the knowledge and breaking the boundary of I. This study aims to examine critically the criteria of the trans-humanism and to suggest the Chuang-tzu’s Tao as an alternative. Also I showed Chuang-tzu’s Tao as natural phenomenon and how to learn it.

With the development of modern society, members of society tend to be more interested in the way in which they secure a personal sphere of life and operate freely. While this trend is emerging as a huge trend, the demand for members of society who still have the ability to form a community and coexist together is growing. The relationship between ‘individual’ and ‘community’ is at the center of controversy over whether more meaning should be attached to either side in any society. One of the problems encountered in the recent crisis of the Corona 19 Pandemics is the issue of ensuring individual freedom and social control for community well-being. Various social problems that may arise from compulsory control cannot be overlooked, and voluntary and autonomous control of community members is being highlighted as an important variable. The spirit of community based on high civic awareness can protect itself and the community from social crisis by exercising voluntary and autonomous control even if strict and compulsory social control is not in operation. Based on this sense of problem, I would like to explore what wisdom Yulgok thought provides about the problems of the community that modern society faces today. Yulgok thought not only contains a wide range of philosophical issues, but is also a rich social theory in terms of social studies education. Here we will look at the usability and meaning of Yulgok thought in social studies education. This paper seeks to discover the meaning of Yulgok thought in community education, and to explore ways to utilize it in elementary social studies education based on it. To this end, we will first analyze the current status of modern society and community education, then explore ways to utilize Yulgok thought in elementary social studies community education, and finally reveal the meaning of utilizing Yulgok thought in elementary social studies community education.

This article examines the relatively low status and authority of medical doctors in the Korean society focused on the doctor-patient relationship. Compared to the moral, ethical, and academic authorities that doctors have achieved and maintained in the Western cultures, throughout the traditional and modern history of Korea, doctors have rarely been highly appreciated. This articles critically reviews the existing literature that traces the origins of the low status of medical doctors and the negative attitude toward them in the Korean society from the cultural and structural perspectives. Instead, focused on the patient experience, the article analyzes the Korea Health Panel Study data and argues that the patient’s attitude toward doctors can be differentiated depending on their social and economical status as well as the severity of illness and the accumulated experience of medical treatment. Further, the article critically examines the conventional hypothesis on the hierarchical relationship between doctors and patient in the medical sociology.