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The 4th industrial revolution of 21st centuryis disposed to harm the autonomy of the human subjects if not restricted at all. Though humanities of the past have been humanities largely of understanding of the classics for the purpose of cultivating the minds of free people in a given order of the societies, humanities for the future are expected to be preemptive humanities in which robots are restricted to be helpers for humans. Toward such a goal, this paper tries to argue for three theses, nalely, that robots cannot play, unable to enjoy, and they can work, able to calculate; that humans can play, enjoying themselves; and that plays are activities which the human history largely has dreamt to achieve as expressions of real freedom.

Rising such unexperienced problems as the posthuman or the posthumanity, it is necessary to reflect the classical study of humanities to conceptualize the humanity anyway. Thereby if we will draw a new study of humanities, it may be called the ‘posthumanstudies’ to mean “humanstudies after humanstudies” literally. The posthumanstudies discovered in such way make their appearance in two mode: the posthumanstudies and the posthuman-studies. On the one hand, the post-humanstudies always will try to break down every attempt to define the humanity and the posthumaniy conceptually, by criticizing the attitude of the classical study of humanities to conceptualize the humanity. On the other hand, the posthuman-studies will try to inquire into various posthuman images that can not to be defined conceptually, by adjusting their own course according to critical attitude of the post-humanstudies.

The most important and simultaneously ambiguous theoretical concepts in the analysis of techno-body, which is regarded as dis-embodied figure in posthumanism, are ‘corporeality’, ‘gender identity’, and the dimension of ‘post-gender’ in the theoretical reflection on techno-body from the techno-feminist perspective. I analyze the different processes of dis-embodiment and re-embodiment in the comparing of Maria in the movie <Metropolis> and Ava in the movie <Ex Machina>. It is necessary to redefine the concept of corporeality of techno-body as hybrid form of ‘human’ and ‘machine’ in the theoretical application of techno-feminism. Corporeality of techno-body has no more the meaning of organic body, but the meaning of the floating body according to the programming process of techno-body. The dis-embodiment of ‘Maschinen-Mensch’ Maria in the movie <Metropolis> and re-embodiment of human body of A.I. robot Ava in the movie <Ex Machina> confirm that the hybrid subject between human and machine establishes in a techno-body as a robot. In this context the hybrid subject can be considered as the main theoretical point of techno-feminism.

One of the yearly events of the forest policy after liberation to reinvigorate bare mountains was ‘Arbor Day’. <Daehan News> produced and screened an ‘Arbor Day’ event every year. The main content and scenes screened in the 1960s show bare mountains and reforestation activities of young students and soldiers. It seemed that the ultimate goal is to make the ‘red mountain’ into a ‘green mountain’, and the other is to emphasize that it is ‘voluntary’ participation by showing groups and individuals participating in the ‘Forest Rehabilitation’, thus leading to more mobilization. On the one hand, the goal of forest policy was linked to economic development. So the ‘real purpose’ of the ‘Forest Rehabilitation’ of Park Jeong-hee was building a basis for economic development rather than creating a natural environment considering organic Relationship with the overall Ecological Environment.

The purpose of this paper is to interpret the story of “Red Bean Porridge Grandmother and Tiger” from a niche perspective. This story has been discussed centering on the funny story and the cooperation of the weak. It was interpreted as a victory of the people against the powerful by setting the tiger as a powerful person and the grandmother and characters as the weak or the people. This paper does not stay here, but focuses on how to work together, that is, how to solve problems. This paper does not stay here, but focuses on how to work together, that is, how to solve problems. In this process, niche, which means ecological status, was used. Niche is the law of maintaining species diversity in natural ecosystems, where the principles of niche and community work. Using this, this paper examined the emergence of a crisis situation, the aspect of seeking a method for solving problems, and a niche interaction method centered on the right place and community principle. The problem-solving method was intensively analyzed through character variation, and through this, the humanistic meaning of symbiosis was also considered. In the end, this story goes beyond the funny story of the process of winning the weak in confrontation with the strong, it can be said to be a story that contains a concrete way of reasonably solving a certain crisis situation and the true meaning of symbiosis.

Kim Ki-rim’s first collection of poems, the “Custom of Sun ” was written in the early 1930s in Gyeongseong’s urbanization with new emotions, senses and language, but it has not been properly evaluated. In response, this study reconsidered the “Custom of Sun ”, focusing on the imagination of modern and machine, the center of urbanization. First of all, I read traces of Japanese surrealism acceptance in the title and imagination of the collection. And I revealed that the collection of poems attempted a new sense in the preface, the composition of the table of contents, the content and layout of the work. Next, I looked at Kim Ki-rim’s perception of reality, paying attention to the underprivileged in the colorful modern city’s everyday culture. And I was able to grasp the inner consciousness of the poet himself, who lived in a dual reality of the city's civilization and alienation. I also revealed that Kim Ki-rim is surrealistically orderly in image layout and composition by using the most representative film production and camera angle among the city's mechanical culture as a methodology for creation. As above, the “Custom of Sun” are valuable works in literary history, in which Kim Ki-rim’s modernist poetry, as well as the reality and history of the colonial city Gyeongseong in the early 1930s, were specifically expressed.

Donghak Thought insisted by Choi Je-Woo, was also an ideological system that gave power to the Donghak peasant revolution through the guiding ideology of Bogook Anmin and Cheokyang Cheokwae. The initial spirit of saving the sick country through the Donghak Peasant War of 1894-95 and the name change of 1905 had no choice but to show hermeneutic refraction, and the key variable of that refraction was Japan. Through the study of Donghak, it is possible to secure a discussion space on childcenteredness as well as the problem of cultivating subjectivity. The key point of the discussion can be said to be in critical reflection on whether the early spirit of the Donghak Thought has been faithfully implemented. Only when we can pay attention to the factors of interference from Japan acting on Donghak Thought will be able to properly continue a strict discussion on the issue of subjectivity, which is the core of the discourse of Donghak.

The “ChosunDaejeonBaljeonji” was an local magazine published by Danakzichinoske in 1917 and a source to understand trend of Japanese Local Community and formation of the Daejeon city in 1910s. Japanese begun to reside at Daejeon from 1904, and they organized a establish selfgovernment organization, but it was disorganized in 1910. After being disorganized the selfgovernment organization, the Japanese at Daejeon published the “ChosunDaejeonBaljeonji” to record their history. The “ChosunDaejeonBaljeonji” was published not only for formation of group spirit, community spirit, and regional discussion but also for relocation of the Chungnam provincial government building to Daejeon. The “ChosunDaejeonBaljeonji” however, was recorded the history of the Japanese at Daejeon in terms of the Colonial Modernity, and tried to rationalize the Japanese colonization.

In this thesis, academic boundaries such as philosophy, literature, religion, and Buddhism are broken. Using René Girard (1923-2015)’s theory of desire as an analysis tool, I tried a new reading of the Shuzhang 書狀 (The Letters of Chan Master Dahui 大慧). Here, the letters sent and received with three people: Sūn yǔ 孫與, Zōngzhí gé 宗直閣, and Céng tiānyóu 曾天遊 were intensively analyzed with the theory of desire. In his letter, he revealed that there is a desire to be recognized for the view and state of Chan, the desire to suppress or shake off emotions, and the desire to live like a monk. And he explained that all these desires are nothing more than mimetic desires, and have nothing to do with Chan or enlightenment.