We live in a world where the balance of care has been disrupted. Care, a fundamental aspect of human well-being, has historically been performed by women as part of reproductive labor. Although it is not a matter of personal devotion or love, women’s caregiving has been defined as a natural role and duty. This is because the family, traditionally regarded as part of the private sphere, is also a site where power, hierarchies, and economic dynamics intersect, much like in the public sphere. As a result, the perception of caregiving as a natural duty has prompted critical awareness and debate around the socialization of care, followed by the increasing commodification of caregiving. This commodification has led to the outsourcing of caregiving labor to women at low wages, reinforcing gender structures and class hierarchies. But what was the academic environment like for Jeong Ildang, who might be considered to have transcended the constraints of her time? She experienced the pain of losing all her children before they reached adulthood and, despite being from a noble family, had to take on the responsibility of earning a living due to family hardships. Her academic support came from her husband, who revered her as a mentor and followed her guidance. It is evident that, even in the oppressive era of the Joseon Dynasty, the support of her family was crucial for a woman to express her sense of righteousness (義). Jeong Ildang's husband, Yun Gwangyeon, constantly praised and respected her. After her death, he published her posthumous works, revealing that he had grown by accepting his wife's teachings and criticisms, which were like those of a teacher. This suggests that the foundation for a woman's proper growth and role fulfillment was deeply rooted in how the couple related to one another within the social unit of the family. For Jeong Ildang, like many women of the Joseon Dynasty, her reality was one where she had to perform various caregiving roles without the freedom to fully engage in academic pursuits. Her approach to caregiving, however, was not centered on high-level philosophical debates, but rather on practical daily actions, living like a practitioner in her own life. The evaluation of Jeong Ildang should not be limited to her being merely the “ideal wife and virtuous woman” of Joseon. The Confucian philosophy can answer the question of women’s caregiving through Jeong Ildang’s life, as her caregiving process was rooted in establishing a proper relationship with her husband and in living out academic principles in her daily life. Philosophy holds meaning when it can respond to reality. From this perspective, Jeong Ildang’s academic practice in her daily life can be seen as an answer to the most immediate and practical concerns of our own lives.

This study proposes a tripartite typological framework for analyzing representative religious dance traditions from both Eastern and Western contexts, categorizing them according to their modes of performance and audience engagement; the ‘theatrical type,’ wherein audiences passively observe performances; the ‘participatory type,’ which involves collective embodied participation in dance; and the ‘transitional type,’ characterized by the alternation between these two modalities over time. The typological analysis encompasses religious dance phenomena spanning from the tenth century to the contemporary period, employing a diachronic perspective to identify universal patterns in the "performance and participation modalities of religious dance" that transcend specific cultural and temporal boundaries. The study presents Islamic Sufi dance and Buddhist ritual dance as exemplars of the ‘theatrical type’; Jewish liturgical dance and medieval Christian worship dance as instances of the ‘participatory type’; and the Buddhist chanting dances of Japanese and Korean Buddhism as cases of the ‘transitional type,’ wherein participatory and theatrical elements alternate chronologically. The theatrical type encompasses religious dances performed on designated stages within sacred spaces by religious officiant or specially trained practitioners for congregational observation. The participatory type involves collective group choreography in which all religious assembly members engage simultaneously. The transitional type manifests as religious dance forms that alternate between these two modalities across historical periods. Regarding the theatrical type, the analysis of Islamic Sufi dance and Korean Buddhist ritual dance reveals how audiences achieve religious ecstasy (or dharmic-rapture) through contemplative observation of dance movements performed by specialized clergy, emphasizing the diffusion and transmission of religious affect through visual engagement. In examining participatory exemplars-medieval Christian and Jewish Hasidic worship dance-the study identifies a marked contrast: medieval Christian dance remained constrained by theological strictures, permitting only subdued movements oriented toward otherworldly transcendence, whereas Jewish Hasidic traditions cultivated consciousness-elevating practices aimed at mystical union with the divine realm. The transitional type demonstrates temporal transformation in performance modalities. Wonhyo's ‘Muae Dance’ (無礙舞), originally performed collaboratively with the populace in public spaces combining chanting and movement, evolved into aristocratic theatrical entertainment during the Goryeo Dynasty and subsequently transformed into court ceremonial during the Joseon Dynasty. Conversely, ‘Odorinembutsu’ (踊念仏) (or dancing nenbutsu) in Japan, initially constituted a theatrical religious performance by monks of the Ji-shū (時宗) sect but gradually transformed into participatory folk dance during ‘Matsuri festivals’, accessible to all community members.

This study aims to analyze the components of Hwaeom ideology permeated into Magoksa Temple through a system of interconnectivity, acting, mercy, and wisdom, and to interpret the meaning of Magoksa Temple's "sustainable space" from an ecological point of view. To this end, attention was paid to three important areas: the Hwaeom ideology, an ecological perspective, and an architectural space. By substituting an ecological perspective into interconnectivity, acting, mercy, and wisdom, which are the core conceptual elements of the Hwaeom ideology, the spatial characteristics of Magoksa Temple that are sustainable in terms of the environment were presented as follows. First, the interconnected and penetrating principle that appears in Magoksa's Hwaeom ideology presents a 'combustion' world of great integration for the political and social division in history from the Three Kingdoms period to today. In terms of space, after the founding of Magoksa Temple in Jajang, the form of connecting Bukwon and Namwon to Geungnakgyo Bridge was a sign of political and social historicality, and was represented as an ecological harmony of the natural environment in which all objects are constantly divided and integrated. Second, in terms of acting methods, the relationships that continue through Magoksa are affecting modern times. Even if the times changed, political and social changes functioned as a symbolic unity of the dynasty. Since Jaemyeon presented the founding spirit that originated the unification of the three countries, the history of repeated deaths, reconstruction, and reconstruction has been the same as the history of trials and overcoming on the Korean Peninsula. It was also provided as a hideout for Kim Gu, but it led to efforts for the independence of the Republic of Korea. As such, Magoksa has played a functional role in keeping with the flow of national history. Third, the monks who founded, rebuilt, and rebuilt Magoksa Temple pursued an ecological space that combined the mercy of altruism, which gave the public a space for practice, and the name of mercy given by nature. Mercy that combines humans and nature has continued because the practice space is shared with the public by inheriting 'Jariitaeng' and nature gives away the famous place in the forest as a practice space. As a result, Magoksa Temple preserves the modern implications of the ecological philosophy of mercy with more awe and gratitude than the concept of in-depth ecology in which all living things can coexist equally. Fourth, Magoksa Temple offers a space for entering practice that returns to nature and springs wisdom, giving a glimpse of the fundamental ecological-oriented architecture. Magoksa Temple presents an environment where people can easily enter practice as a space for entering practice that gives positive emotions. This wisdom has an ecological meaning because awareness, which leads to Haeinsammaegyeong, reminds us of the wisdom that allows humans born in nature to return to nature.

This study aims to chronologically systematize the academic development of research on Sunmudo and provide an integrated analysis of its major research trends and methodologies, thereby exploring the current landscape and future prospects of Sunmudo scholarship. Sunmudo is a holistic mind-body training system that integrates Buddhist meditation, yoga, qigong, and martial arts, and has garnered scholarly attention across various disciplines, including philosophy, health science, pedagogy, and cultural contents studies since the 1980s. Applying a qualitative meta-synthesis approach to 109 domestic and international studies published between 1979 and 2025, this study classifies the evolution of Sunmudo research into four stages: (1) the stage of identity formation (1979-1990s), (2) philosophical deepening (early 2000s-early 2010s), (3) practical expansion (early 2010s-early 2020s), and (4) convergent application (early 2020s-present). Initial studies focused on defining Sunmudo’s identity and formalizing its three-phase practice structure (sitting meditation, standing meditation, and dynamic meditation). Subsequent research deepened its theoretical foundations by linking it with Buddhist philosophy and yogic traditions. From the 2010s, empirical studies began to demonstrate Sunmudo’s health benefits such as stress reduction and psychosomatic integration, while also exploring its potential as educational content and a regional cultural asset. In recent years, interdisciplinary research incorporating kinesiology, medicine, the arts, digital practice, and global dissemination strategies has become increasingly prominent, suggesting Sunmudo's potential to evolve into a global mind-body integration system. Thematic analysis identified seven major streams: (1) practice philosophy and identity, (2) historical genealogy, (3) health and healing effects, (4) pedagogical applications, (5) kinesiology and biomechanics, (6) cultural content and tourism strategies, and (7) aesthetic and performative approaches. This study proposes that Sunmudo scholarship should move beyond fragmented approaches and evolve into a comprehensive research framework encompassing spiritual practice, philosophy, education, healthcare, and the cultural industry. Given Sunmudo's holistic value, global scalability, and potential for intercultural integration, future studies should emphasize interdisciplinary convergence and practical application. This meta-analysis contributes a scholarly framework that connects the traditional and the contemporary, the philosophical and the practical, thereby enhancing Sunmudo’s academic and applied relevance both in Korea and internationally.

This paper analyzes the lifestyles and religious attitudes of Generation Z and Generation Alpha, and comprehensively proposes response strategies for religious institutions, particularly Buddhism, to engage with these generations. Generation Z and Generation Alpha are the first digital natives, having grown up naturally embracing and utilizing smartphones, online platforms, and artificial intelligence (AI) as part of their daily lives since birth. These generations have spent their formative years amidst periods of high economic and social uncertainty, such as the global financial crisis and the COVID-19 pandemic, experiencing severe economic instability, along with structural issues like high unemployment, increasing debt, and housing insecurity. Particularly in Korea, younger generations face the most extreme economic pressure and mental stress among OECD countries, with deepening gender conflicts and political polarization. In this context, Generation Z and Generation Alpha exhibit distinct individualistic tendencies, prioritize fairness and the realization of social values, and actively pursue new lifestyles that emphasize personal well-being, happiness, and individual values, diverging from the traditional paths of older generations. In terms of religion, their trust and affinity towards existing traditional religious institutions are very low, leading to a rapid disaffiliation from institutional religions. However, their desire to seek spirituality or meaning in life through individualized approaches, outside of institutional frameworks, remains high. Accordingly, this paper suggests that Buddhism must develop fundamental response strategies that consider the characteristics of younger generations. These strategies include restoring trust, building horizontal and communicative communities, strengthening the practice of social responsibility, providing mental and spiritual well-being programs, effectively utilizing digital platforms for communication and community building, and playing a role in mediating conflicts in a multi-generational society.

Until recently, social anarchism requiring revolutionary radicalism was mainstream in the tradition of anarchism, and individualist anarchism, which seeks to transform the existing system through rebellion and resistance based on personal awakening, was a minority. In this era of counter-revolution and non-revolution, individualist anarchism is drawing attention. This paper introduces Stirner and Nozick's individualist anarchism, explains its significance, and reinterprets their ideas from the perspective of East Asian Taoism and shows their close theoretical relationship. Stirner's [The Ego and It's Own] historically presented first the clearest and systematic individualist anarchism. According to Stirner, individuals have been obsessed with fictional-abstract-collective spooks such as god, state, society, human, morality, and justice. By removing these fixed ideas, individual must self-consciously recognize that she/he is the only subject who owns the world. Ideologies such as holiness, nationalism, socialism, communism, and humanism are only the logic of the ruler who suppresses the individual. Individuals can own the whole world based on their ego-centrism, so they can enjoy real freedom. Meanwhile, Nozick criticizes Rawls' Theory of Justice as ahistoric and unrealistic. Since property owned justly is just, any attempts by the state to alleviate inequality through redistribution policies violate individual natural ownership. His theory of justice consists of three principles of justice: justice in acquisition, Justice in transfer, and rectification of injustice. The form of state that most efficiently protects this principle is neither anarchy nor the Ultra State, but a minimal state. He predicts that the utopia pursued by individuals is various, so it will be best implemented in the minimum state where individual freedom is guaranteed as much as possible. Stirner and Nozick's individualist anarchism is closely related to East Asian classic individualist anarchism. In particular, Yantzu's theory of egism, Lao-tzu's non-artificial naturalness and small country with small population, Zhang-tzu’s laissez-faire individualism, and Buddhist lesson of the invincible only I in the World, the non-self or true self, and the contradictory equivalence between colorful reality(色)and non-empty nothingness(空) are closely linked to their thoughts. In the future, individualist anarchism can present an Ideal model of The Individual suitable for the new civilization of the 21st century by exploring the concept of Self-Master as a Tao-seeker for East Asian awakening.

This article aims to show that Lao-tzu's philosophy tells on the same philosophical level as the Greek natural philosophers. The results of the research are as follows. First, Lao-tzu's Tao contains all the philosophical meanings of Thales of the Ionian School, such as water, Anaximander's infinite, and Anaximenes' air. Second, Lao-tzu's Tao can be seen as the same concept as Heraclitus' Logos. Lao-tzu told of water as something close to Tao, and Heraclitus symbolically told of fire as something similar to Logos. Third, the similarity between Lao-tzu and the Eleatic School is that both philosophies tell of the 'One (一, The One),' which can be seen as Tao for Lao-tzu, God for Xenophanes of the Eleatic School, and 'Being' for Parmenides. Fourth, Lao-tzu and Empedocles differ in that Lao-tzu told of the Tao and Empedocles told of the four elements, but ultimately, the positions that the Tao and the four elements occupy as sources can be seen as equal, and the love and discord that Empedocles tells of are the same in that Lao-tzu sees the world as a duality of two opposing elements. And it can be said that the atoms and void of Leucippus and Democritus show quite a similarity to the viewpoint of Lao-tzu's Tao that when yin(陰) and yang(陽) come together with chung-gi(冲氣) to finally create all things, all things are created. Fifth, Anaxagoras' Nous and Lao-tzu's Tao can be seen as similar in concept. This is because Lao-tzu's Tao is the character < to tell, Tao >, and telling means the intellect, reason, or spirit telling, which can be said to have a similarity with the concept of Nous. And Nous and Tao exist independently and order all things, and they have the same properties in that they are like that.