This blog post gathers and introduces sample 3-minute speeches you can use at civic group seminars. Refer to them based on your situation.

You get what you pay for

There’s a saying: “Cheap things are worthless.” It means that if something is cheap, its quality is likely poor. Looking into the roots of this expression naturally brings to mind the lifestyle of times when people were poor. Bijitteok is made by mixing rice flour or wheat flour with the residue left over from making tofu (biji), kneading it into a dough, and then frying it like a pancake. It was a food chosen out of necessity during times when food was scarce and households were struggling. This food, which needed the name ‘tteok’ (rice cake) to save face, carries more than just cheapness; it holds the sorrow and resignation of those impoverished times.
Back then, ‘cheap things are like bean curd cake’ was literally true. Made from cheap ingredients, it was sold cheaply, and no one disputed that it didn’t live up to expectations in taste. Sellers honestly called it bean curd cake, and buyers purchased it knowing exactly what they were getting. The market was honest, and consumption was straightforward.
But now it’s different. The phrase “cheap is cheap” now carries a strong implication of being deceived. Products that look similar at first glance are displayed at different prices, yet consumers find it hard to discern the difference. No one honestly labels something as “bean curd cake” anymore. Instead, goods of inferior quality are wrapped in fancy packaging and sold as if they were superior products. Honest price tags have vanished, replaced by confusion and distrust.
This change isn’t merely a matter of sales tactics. As globalization deepens, capital freely crosses borders, but labor remains tied to its place. Money holds the same value everywhere, but the value of labor varies wildly from country to country. The price of the same garment changes depending on which country’s workers made it, and the only information explaining this difference is a single line: ‘Country of Origin.’ Despite lacking neither quality nor dedication, workers in low-wage countries are treated merely as cheap labor, like ‘beans.’
“You get what you pay for.” ” This saying hits home even harder when considering the reality of workers in Bangladesh’s garment factories. Approximately 40% of the population earns less than $1 a day, and those making a meager monthly income of just over $40 are subjected to grueling labor producing clothing for global brands. The cheap clothes neatly displayed in discount stores in developed countries are soaked through with their sweat and tears. The cheap products consumers seek under the banner of “value for money” may well be built upon someone’s sacrifice. This isn’t rational consumption; it can be hypocrisy bordering on turning a blind eye and exploitation.
In the past, everyone acknowledged the existence of the ‘Biji-tteok’ and shared its meaning. Now, deceiving and hiding from each other has become the norm. Today’s market is less honest than the days when bean cakes were sold cheaply. That’s why I dare say: There’s no such thing as cheap and good. From a consumer’s perspective, the desire to buy good products cheaply is understandable. But we must not turn a blind eye to the fact that behind this, someone is suffering, and someone else is being sacrificed.
So I propose this: Consider shopping as a form of ‘voting’. Not as mere consumption, but as an act expressing our will to support and choose certain values. An attitude of consuming not as consumers, but as ‘citizens’. Isn’t this the most realistic starting point for us to create a better world?
Thank you for listening.

Social systems must change now

Universities are one of the most intense battlegrounds in our society for attempts to resolve uncertainty. Many strive to make their futures more predictable through university enrollment. But does today’s university degree still hold the same power to reduce future uncertainty as it did in the past? Many of you will likely nod in agreement, sensing it no longer does. We live treating university as a rite of passage. The perception that everyone must pass through university’s gates to “make a living” in South Korea remains deeply ingrained.
Consider what one can realistically pursue in Korean society with only a high school diploma—it’s difficult to find a clear answer. The moment someone says, “I only graduated from high school,” we instinctively assume they must have a special story. We might even look at them with pity. This reaction isn’t merely personal prejudice; it reveals how entrenched our society’s overall view of educational attainment truly is. Academic credentials still serve as a major yardstick for evaluating people, and this standard shows little sign of changing.
This problem isn’t unique to Korea. The reality of American universities isn’t much different; in fact, it’s surprisingly similar to Korea. It’s hard to believe that graduating from an Ivy League school doesn’t guarantee a job, but this is already common knowledge in American society. Graduating from a private university costs an average of over $250,000, leaving many students and parents burdened with significant debt. University administrative structures grow increasingly bloated, while professors take sabbaticals, their positions filled by non-tenure-track instructors. Despite these severe structural problems, the university industry thrives in both the US and Korea. In this fierce competition where it’s impossible to predict who will succeed and who will be left behind, we feel anxious and sometimes fearful.
But if we shift our perspective slightly, uncertainty isn’t necessarily something to be eliminated; it can also be an essential element for achieving fairness and integrity. For fairness and integrity to take root, they must be supported by legal systems and mechanisms, and accompanied by social movements like declarations and campaigns. Simultaneously, we must recognize the value of the tension born from uncertainty and work to restore the ‘room for uncertainty’ that vested interests have deliberately eliminated. Of course, there is some merit to the argument that the threshold for university admission should be raised further. It is actually preferable to boldly consolidate universities that have lost their raison d’être due to failing to meet enrollment quotas.
We must now break free from the fixed notion of ‘university for everyone’ and shift to a new understanding of ‘university for some.’ However, that ‘some’ must not be limited to children of the upper class; it must be an opportunity open to all individuals with diverse backgrounds and talents. We must move beyond the existing practice of evaluating students solely based on grades and instead select them by looking at their potential, possibilities, and passion for the future. The social atmosphere that views those who do not attend university with pity must also change. It may simply be an individual’s choice, and a society that can respect that choice is a healthier one.
For all these changes to be possible, the entire social system must ultimately transform. The anxiety and depression students suffer from, driven into endless competition and burdened by entrance exam stress, cannot be fundamentally resolved unless the system changes. The university system, and indeed society as a whole, must be restructured into a healthy framework that can endure and embrace uncertainty together, rather than solely focusing on eliminating it. Only then can we build a society where we no longer live leaning on fear, but respect each other’s paths.
Thank you for listening.

On Wearing Fur

Fur always appears glamorous and luxurious. Simply wearing it can create the illusion that one becomes elegant and sophisticated. Perhaps that’s why. Even now, many people around me enjoy wearing fur. Some wear it because it’s genuinely warm, while others choose it out of a peculiar sense of competition, thinking, “If you can wear it, why can’t I?” Much like how everyone seems to own at least one Louis Vuitton bag, fur has also come to be regarded as a ‘must-have item’ one should possess.
Amidst this atmosphere, despite a declining trend in fur demand in other developed countries, demand in our country has actually been increasing for several years now. The misguided preconception culture of ‘Did you get one for your wedding? Then I should get one too’ also seems to be influencing this trend. In fact, some friends even say things like, “Since you sent your son off to get married, shouldn’t you get something like that?” I, too, feel a twinge of discomfort whenever I see fur clothing, yet at the same time, I’m drawn to its glamour and feel tempted to try it on at least once.
Not long ago, a fur fashion show was held, and right outside the venue, an anti-fur protest was taking place simultaneously. The old me would have thought only simple thoughts like, ‘Fur looks so expensive, it must be warm, and having one would make me look sophisticated too.’ But at some point, my thinking began to change. I learned that making one fur coat requires 60 to 80 minks or 15 to 20 foxes. That number hit me like a ton of bricks.
Ultimately, wearing a fur coat means draping the deaths of 70 minks or 20 foxes over my own body. I wouldn’t say I was particularly fond of animals in my daily life. But seeing that specific number brought a heavy weight to my heart and made me feel uneasy. Even at night, when I tried to sleep, I imagined those animals swarming toward me, sending chills down my spine.
After that day, my desire for fur gradually faded. And I found myself nodding in agreement with the animal protection group’s argument: ‘We shouldn’t take a life for taste or fashion, not for survival.’ What exactly is fashion that it must threaten someone’s survival for its sake? If we treat the existence of other living beings so lightly simply because we are human, we might truly be cruel ‘higher animals’. Moreover, if we consider animals to be God’s creations too, this is clearly another form of animal abuse.
Of course, I’m not someone who adores animals to the point of adopting a stray dog. But I do believe I can express my thoughts and feelings, at the very least, by not wearing fur. The mindset of ‘it’s fine if it’s just me’ fuels demand for fur, ultimately leading to the sacrifice of more minks and foxes. If they are preparing for death once again, we cannot be free from that responsibility. It’s time to move beyond simply choosing what’s pretty and warm, and seriously consider the consequences of our choices.
I hope we no longer take it for granted that we consume someone’s life just for beauty, ignoring the weight of life hidden behind glamour. Fashion is ultimately a way to express ourselves. So, shouldn’t the true beauty we express come from respect for life, not the sacrifice of others?

How to Protect Yourself in a Fast-Moving World

Keeping up with the pace of change in today’s world feels increasingly difficult. Not long after buying a new phone, news of yet another new model hitting the market surfaces. The thought “Do I need to upgrade already?” rears its head. Yet, jumping to a new product isn’t exactly welcome either. The thought “A better model will likely come out soon” flashes through my mind. Trying to keep pace with this tide of change, my savings vanish before I know it.
When terms like ‘information age’ and ‘digitalization’ first appeared, it felt like a new era was dawning. Now, however, these two words seem almost interchangeable. Recalling the heyday of digital cameras, they were once seen as emblems of cutting-edge information technology. People were enthusiastic about them thanks to their diverse functions, sleek designs, and annually improving performance. But in the end, digital cameras too became disposable electronic gadgets discarded after just a few years of use. Nevertheless, the impact this small device had on our lives was significant. Digital cameras ushered in an ‘era where everyone takes photos,’ marking a cultural turning point.
What followed was the advancement of mobile phone cameras. As an era arrived where a single device in your hand could capture, edit, and share images, smartphones boasting performance rivaling most digital cameras deeply infiltrated our daily lives. This shift soon led to a narrowing of the digital camera’s market position. Now, asking someone, “Do you have a camera?” feels somehow awkward and hollow. Because we’ve entered an era where we all already hold one in our hands.
The democratization of cameras has even blurred the line between professionalism and amateurism. As anyone could take to the streets with a DSLR to document daily life, established photography professionals sought to maintain their distinction by pursuing increasingly specialized and niche fields. This ever-evolving digital technology constantly reshapes our daily lives while simultaneously demanding that each of us adapt to the change.
Today’s society flows relentlessly like a torrential mountain stream. When you feel like you’re the only one standing still in this fast-moving world, an inexplicable sense of anxiety and unease can wash over you. This feeling seems like an inevitable rite of passage we must endure to navigate this era. Of course, the benefits brought by the advancement of civilization are truly immense. Life has become more convenient, and the world has grown closer. But it’s also true that the psychological burden and stress we must bear are no small matter.
There isn’t any special method to completely eliminate this stress either. Rather, what’s important isn’t reacting overly sensitively to change, but perhaps practicing becoming intentionally less sensitive at times. Rather than being unconditionally swept away by the tide of change, learning to navigate the world at your own pace may be the essential wisdom for living in this era.
Behind Korea’s dazzling growth undoubtedly lay its ‘hurry up’ culture. By moving faster than anyone else and striving to stay ahead, we achieved this growth. But now we must ask: How long can that ‘speed’ truly benefit us? We must not forget that the side effects generated by running so fast are no small matter. Perhaps what we need to do now isn’t simply to move faster, but sometimes to pause and reflect on the pace we’ve maintained until now. Accepting change while not losing our own rhythm. That is surely the wise way to navigate this fast-paced era.

On Cultural Awareness

If asked, “What is your most painful experience?” I would unhesitatingly recall “being betrayed by someone.” The pain of being hurt by someone you deeply trusted runs so deep and bitter it’s hard to put into words. Wounds inflicted by people linger far longer than material losses or hardships, often leaving deep scars on life. We often find ourselves more deeply frustrated by the pain stemming from human relationships than by the hardships of making a living, and this can even shake the very direction of our lives.
So then, what exactly is a ‘well-functioning society’? Beyond simply enjoying economic prosperity, isn’t a society where relationships between people are properly established the true meaning of a ‘well-functioning society’? A society where we can respect a person for who they are, even if they are poor; and a society where I can live with dignity and pride, even if I am economically lacking. Just imagining such a society fills my heart with emotion. If basic respect for humanity were deeply ingrained throughout society, people would never be judged solely by the amount of material possessions they have.
Yet the reality we face is different. Some deceive others for money, while others inflict pain. If the root of so much conflict and tragedy ultimately stems from ‘material possessions,’ it is truly regrettable. The OECD has defined ‘community’ as ‘the quality of support received from others.’ This implies that the level of a community can be judged by how much high-quality support the society I belong to can provide me. Yet, in a society where people neither trust each other nor willingly give or receive help, material possessions, not people, take center stage. Ultimately, in such a society, it is not a person’s character that is respected, but the ‘things’ they possess, and those who lack these possessions are gradually pushed to the margins.
Within this structure, people pursue material possessions alone, setting aside human relationships to survive. This signifies the collapse of community and the disappearance of social solidarity. Of course, meeting people and forming relationships cannot be completely separated from material concerns in reality. Everything—sharing meals, drinking tea, spending time together—carries a cost. In some ways, cutting ties and living alone might even feel like a more economical life. Yet humans are fundamentally social beings. It is difficult to lead a fulfilling life without connection to others. When we see people who have severed relationships and chosen isolation, we must ask: Wasn’t the reason they felt compelled to do so ultimately because they were hurt by other people? Were they ignored, deeply wounded, and consequently led to the conclusion that “only those with wealth are treated like human beings”?
Therefore, behind the desire to restore one’s sense of existence through material possessions, there may lie a deep loneliness and pain that we must not ignore. A truly healthy society is one where a cultural awareness is deeply rooted, one where people can be respected as individuals, even if they are poor. A society where poverty is not equated with incompetence, and where material possessions do not determine human worth. When such awareness permeates society, people can cultivate inner strength to protect themselves without being easily swayed.
If one must constantly suspect hidden motives behind someone’s kindness when they approach, then no matter how high the national income, that society can never be called truly prosperous. A society rich only in material goods but lacking cultural maturity is ultimately just a space where trust and respect have vanished. The direction we should strive for is a ‘society where it’s okay to be poor’. A society where anyone can confidently love, have children, educate them, work, and age, maintaining the stable cycle of life. In such a society, human life is respected, and cultural awareness naturally becomes the foundation of that society.
Only when cultural awareness is firmly established can we truly live as human beings. A genuine community is only completed on the foundation of trust and respect for humanity, transcending economic levels.

Luxury Cities: Illusion and Reality

Recently, cities across the nation are competing to declare their transformation into ‘luxury cities’. This expression, which has spread like a trend, first appeared roughly 5-6 years ago. Now, most local governments, regardless of whether they are large or small cities, are proclaiming themselves ‘luxury cities’. It has become an era where the slogan ‘luxury city’ is rampant, regardless of the city’s actual level or feasibility.
Originally, the term ‘luxury’ primarily referred to high-end consumer goods like clothing, bags, and shoes. Products called luxury goods typically harmonize functionality and beauty, boasting the highest quality. Another indispensable element is ‘artisan spirit’. No matter how outstanding the quality, mass-produced factory goods struggle to gain recognition as luxury items. This is because they lack the sweat and dedication of the artisan. From this perspective, it’s entirely understandable that Italy, with its long tradition of artisanal craftsmanship, boasts so many luxury brands.
However, the term ‘luxury city’ promoted by our cities today has become somewhat diluted, consumed more like a marketing slogan. Each city emphasizes specific elements—the finest museums, the best shopping districts, luxury apartment complexes, well-maintained bike paths—to assert its status as a ‘luxury city’. The adjectives ‘finest’ and ‘best’ are overused, and cities are packaged as luxury destinations based on improvements to just a few elements, not the city as a whole. It’s now difficult to even gauge how many cities are using this slogan.
But can a city truly become a ‘luxury’ city by improving only a part of itself? Furthermore, an excessive fixation on outward design is frequently observed lately. The problem is that the concept of a ‘luxury city’ itself lacks a clear international definition or established examples. If we must interpret it, it could be understood as a ‘high-level city,’ but in reality, it often remains at the level of benchmarking specific appearances of advanced city or introducing a few eye-catching facilities. It’s a simplistic approach, much like believing that putting on luxury clothes and adorning oneself with jewels makes a person luxury, or that introducing a few high-end designs makes a city luxury.
At this point, it’s worth recalling Florence, Italy—once the center of Europe’s most brilliant culture. While Florence boasts countless beautiful buildings, the city’s true value lies not in mere appearance. It stems from the aspiration for an ‘ideal city’ rooted in Renaissance humanist thought—a philosophy aiming to realize better lives and communal values. Design was merely one means to embody that philosophy. Camillo Sitte, one of the pioneers of modern urban planning, also defined urban planning as “the highest form of art,” emphasizing that design must function as a tool to enhance citizens’ quality of life.
Ultimately, a city does not become luxurious merely by being labeled a ‘luxury city.’ Merely outward adornment cannot fundamentally change a city’s essence. A luxury city should be a concept that encompasses not just visible changes, but the philosophy and direction the city pursues, and the quality of life for its citizens. The likelihood of a city transforming into a ‘luxury city’ through easy means is low. Rather, it is only when backed by a long-term, consistent urban philosophy that a city can truly advance toward becoming a luxury city.
Even now, countless cities continue to dream of becoming ‘luxury cities’ and pursue various attempts. However, we must not forget that true luxury stems not from superficial adornment for show, but from deep contemplation rooted in time, philosophy, and a focus on people. A city’s value stems not from its appearance but from the lives of its inhabitants, and a luxury city must likewise begin with the character of its citizens. To become a city worthy of the ‘luxury’ name, above all, a genuine philosophy and substantive change must precede.

On Social Responsibility

While a female university student’s remarks—“Short men are losers” and “You must be at least 180cm tall”—set the internet ablaze, a shocking incident quietly faded from memory. A 17-year-old youth ordered a 15-year-old neighborhood junior to set fire to his parents and older sister, attempting to murder them. The father barely survived, but the mother and sister ultimately lost their lives. According to police investigations, the motive for the crime was ‘to collect insurance money and live in Gangnam’.
Despite this horrific and tragic event, society showed little reaction. It was dismissed as just another impulsive and bizarre crime, and even the temporary outrage did not last long. Faced with a reality so sickening that even the term ‘serious’ feels inadequate, the education sector, religious circles, and the media all maintain silence. There is no discussion, no effort to seek alternatives, and practical action is even harder to find. This societal numbness might be even more bizarre than the incident itself. Ultimately, it is a self-portrait of a society where no one takes responsibility, no matter what happens.
The statement “Anyone under 180cm is a loser” resonated strongly because it directly hit home for many men. Conversely, the murder committed by a teenager was dismissed as ‘something unrelated to me’ and quickly forgotten. Yet these two incidents are by no means separate issues. The fact that the term ‘loser’ has evolved beyond mere physical appearance to now signify ‘those who cannot afford to live in Gangnam’ or ‘economic underachievers’ starkly reveals how deeply our society is steeped in materialistic values. In a reality where even “good looks” or “impressive credentials” are ultimately interpreted as means to earn money, the exhortation to “become the master of money” rings hollow. This is no different from how the virtue of respecting one’s parents has devolved into a mere formal slogan.
Of course, the sky-high worship of money is the target we should all direct our criticism toward. Yet that alone doesn’t fully explain today’s reality. Tolstoy answered the question, “When is the most precious time for you?” with “Right now.” , yet today’s youth are robbed of this crucial ‘now’ under the pressure to secure ‘good universities’ and ‘impressive credentials’. Those who spend their youth this way then live their adult lives losing today again, amid the absence of social safety nets and anxiety about the future. In such an environment, expecting sincerity towards ‘the self of today’ and ‘the relationships formed now’ is realistically very difficult.
While youth wander, swept up in impulse, the older generation, captivated by the illusion of material success, turns away from ‘this very moment’. For instance, even countless commercial tenants in Korea fail to see the Yongsan tragedy as their own concern. While various reasons exist behind this, the primary cause is a distorted perspective that views society based on future success rather than reality. Like people buying lottery tickets, everyone escapes today by clinging to the fantasy that ‘someday I will succeed.’ The expectation that one might be a poor tenant now but become a successful entrepreneur someday, despite its low likelihood of realization, distances people from the present and ultimately leads them to betray themselves.
We live in a society that is not faithful to the time called ‘today’. From the perspective that ‘this very moment is the most precious’, we might already be ‘losers’. If we cannot be sincere to ourselves today, in this one and only life, and to the people we are connected to, then isn’t that the true mark of a loser? If it is true that a teenager killed their family to live in Gangnam, then the society that raised that teenager is already a failed community. In a society where human existence is damaged and human relationships are destroyed, have we perhaps lost the very ‘true encounter’ that makes people human?
Now, we must all feel the responsibility to be faithful to ‘this very moment’. It is time to stop turning away, to ponder the lives of both myself and others together, and to find the courage to act on what we can, however small. Social responsibility isn’t grand; it begins with maintaining an honest attitude within the relationships I form. Ultimately, the way of life we create today determines tomorrow’s society. Not letting this moment slip away—that is true responsibility and the value we must restore.
Thank you for listening.

The Streets of Youth, and the Shadow of Labor Exploitation

There are places where young people gather. Gangnam, Daehangno, and Hongdae streets. Even after darkness falls, these streets remain bright and dazzling. The lights are so brilliant you might not even notice the deepening night, and people bustle about until late hours. Alleys quiet by day come alive at night, filling with friends and couples laughing, drinking, and enjoying entertainment.
Yet within this dazzling scene, another shadow lurks. While some savor leisure, others are driven to work. Young people dart about, aprons tied, trays in both hands. They strive to make their customers’ time more enjoyable, but in reality, they are peers, sharing the same youth. While there is a clear difference in roles between the smiling customer ordering food and the server bringing it, that difference is merely a ‘role’. Essentially, they are the same people, the same generation. Because they are us, and they could be me.
Most young people today experience part-time work. They pursue independent lives, seeking to experience society for themselves rather than remain under their parents’ protection. Sometimes they face harsh realities, get hurt, and grow through it. What starts as a simple experience and a means to financial independence often turns out very different from the ideal. Increasingly, more teenagers and young adults suffer from employers’ clever wage exploitation, human rights violations, and inhumane treatment.
For instance, when money or goods are stolen or lost, it is still common for wages to be deducted to cover these losses, even when clear responsibility remains unidentified. While this is legally an unjust act, part-time workers, being relatively weaker, often find it difficult to voice their protests. They endure grueling labor in pubs and restaurants for a meager wage of around 5,000 won per hour. Amid the daily grind of taking orders, serving food, and taking more orders, the constant fear of being easily replaced by someone else further crushes their spirit.
Faced with this reality, we must ask ourselves: What kind of landscape is this society truly showing its youth? If what greets them—those who took their first steps into society with excitement and hope—is exploitation and indifference, that excitement quickly turns to disillusionment, and their hopes transform into deep frustration. Now is the time for adults and society to step forward together for those who find it difficult to speak up for themselves.
Even at this very moment, countless part-time workers are suffering not only labor exploitation but also various forms of human rights violations, including verbal abuse, physical assault, and sexual harassment. Yet the relevant government agencies, tasked with protecting them, consistently respond with lax measures and indifference. Consequently, many victims are left unprotected and neglected. Can a society that turns a blind eye to this reality truly be considered healthy?
Our society must no longer take the grueling labor of youth for granted. We must respect their lives and properly recognize the value of their sweat. It is time for all of us to join forces so that young people can grow within a social structure where they receive humane treatment while working and can raise their voices. Only then can we build a future where they live with hope and possibility, not disillusionment and humiliation.
The most basic courtesy we can offer youth is to respect their labor and protect them so they can live as dignified beings. And that responsibility is one that today’s adults and society as a whole must share.

Let’s build a planet where we can breathe freely with nature

Hello, everyone.
I sincerely thank you for your deep concern for the environment and your warm support. Knowing that so many people share this heartfelt care for nature and the Earth is always a great comfort to me and gives me the strength to keep moving forward.
As an environmental activist, I’ve been shouting this message for a long time. Sometimes I spoke until my voice was hoarse, but the practice didn’t last long. Seeing people shine for a few days only to return to their old ways brought disappointment and discouragement. But the more that happened, the more I gathered my resolve and returned to my original position. I realized that even if I had to repeat the same message, consistently conveying and raising awareness without giving up was precisely my role.
So now, I’ve decided to change the approach itself. Rather than simple promotion, I aim to change our thoughts and actions through messages that repeatedly imprint themselves—perhaps through persuasion so strong it could be called ‘brainwashing’. As a first step, how about we take a look together at the reality we face right now?
Africa is a scorching land. Some theories suggest humanity was born on this cold-free earth. Have you ever heard this story? “Humans who once walked on all fours began walking on two legs to escape the hot ground and seek fresh air.” It’s a fascinating interpretation, isn’t it? But what about us today? Could modern humans truly survive summer without air conditioning?
Especially in urban housing complexes, homes directly beneath rooftops start heating up before the sun even rises, retaining that heat well into the night. Inside these scorching homes, we inevitably press the air conditioner button. But the refrigerant used in these ACs, Freon gas, is a major greenhouse gas and one of the primary culprits of global warming. As the Earth gets hotter, more air conditioners and refrigerators are sold, increasing greenhouse gases accordingly. To cool our interiors, outdoor units spew hot air onto the streets, and these heated urban centers drive people back into the heat. We turn on the air conditioner again, and this vicious cycle repeats endlessly.
Now is the time to break this chain. And that start begins with a very small ‘choice’. To those who say, “But it’s hot. I can’t give it up,” I want to ask this: If things continue as they are, within just a few years, summers far hotter and more painful than today’s could be upon us. The situation is already racing toward a tipping point. Isn’t stopping now the truly wise choice?
Summer is naturally a hot season. Enduring that heat isn’t abnormal; it’s accepting nature’s way. Living while enduring heavy air might itself be a life conforming to the season’s true nature. In the days before air conditioning, we simply lived knowing it was like that. No one thought it was unbearable.
The problem is that our expectations changed after air conditioning arrived. We came to take cool indoor spaces for granted, and this new standard led to increased energy consumption. But let’s reconsider. Homes that can withstand the heat without air conditioning, a life embracing nature’s breezes—isn’t this truly the path to preparing for the future?
We have a choice. We can prove we can breathe with nature and move toward sustainable living. A planet living within nature’s breath—it is by no means impossible.
Let us build a daily life together with windows that let the breeze in and the shade of trees, rather than artificial cold. Our collective choices can create a better tomorrow.
Thank you for reading to the end. I sincerely hope your homes are always healthy and peaceful, and that the future we build together is warmer and cleaner. Thank you.

Respect for the Elderly: A Reflection of Us All

There is an old saying: “All things return to their proper course.” It means that everything ultimately follows the right path. Lately, the meaning of these words resonates more deeply. Not long ago, a video of a young man assaulting an elderly person on the subway spread online, causing great shock. The scene of a young man in his early twenties hurling insults and even kicking an elderly person was enough to provoke anger in anyone who saw it. One day, when that video wouldn’t leave my mind, the phrase ‘All things return to their proper course’ suddenly came to mind.
What if, years later when those violent youths themselves become elderly, they were subjected to the same treatment by another young person? Wouldn’t they look back on their younger selves and hang their heads in shame, wondering, “Why did I do that?” Moreover, they too are someone’s sons and grandsons. How could they commit such acts so casually? It’s truly heartbreaking.
I imagine the elderly man’s journey home after being humiliated on the subway that day. What emotions weighed on his heavy, shuffling steps? Perhaps he recalled his own youth and truly grasped how much the world has changed. “I didn’t go out to endure this humiliation…” That bitter thought, and the deep sorrow too painful to easily share with anyone. Realizing his own frailty and illness, feeling the inescapable fate of aging, perhaps silent tears welled up in his heart.
Today’s elderly generation endured war, famine, dictatorship, and industrialization with their very bodies. The strength that allowed them to weather those harsh times was their family, and it was precisely they who overcame those countless hardships to drive the economic growth and build the social foundations we have today. But do we truly understand their lives?
In school, we take tests on the Korean War, listen to lectures about the Gwangju Democratization Movement, and learn about the December 12th Coup. Yet, this often amounts to little more than taking notes by hand and memorizing facts. Even though people who lived through that era are right beside us, we forget too easily and know far too little. It makes one wonder if we’ve become so accustomed to the printed words in textbooks that we’re overlooking the ‘living history’ right before our eyes.
Our nation is one of the world’s fastest-aging societies. By 2026, the elderly population is projected to reach 23.1%, marking our full entry into a super-aged society. This signifies more than mere statistics. Now is the time for every member of our society—government, civic groups, and individuals alike—to unite once more in spreading a culture of respect for the elderly and filial piety. An advanced welfare state is not built solely on systems. Its true value is realized only when grounded in respect and consideration practiced in daily life.
The elderly are not merely those who have lived long. They are the future of us all, a reflection of what today’s youth will one day become. Therefore, honoring the elderly is also an act of respecting oneself. A society that knows how to respect someone’s past is ultimately a society preparing for everyone’s future.
I sincerely hope our society sees more young people imbued with warm intellect and consideration—those who can empathize with others’ pain and genuinely reflect on the efforts of past generations. Isn’t that the true path to realizing the saying “justice will prevail” in all our lives?