The first Korean student movement begun in 1919, when students took part in the Sam-il Movement of 1 March to call for the end of Japanese colonization, after the Gwangju massacre in May 1980, the student movement got a clear vision, partly based on which form of socioeconomic analysis that explores class relations and societal conflict using a materialist interpretation of historical development and a dialectical view of social transformation – it originates from the mid-to-late 19th century works of the German philosopher Karl Marx?
Student movements in Korea The first Korean student movement begun in 1919, when students took part in the Sam-il Movement of 1 March to call for the end of Japanese colonization. The student movement has since then played a major part in several big political changes in Korea. Before liberation of Korea from Japanese rule in 1945, the main focus of the student movement was opposing this rule and demanding Korea's independence. After 1945, the student movement was mainly concerned with righting the wrongs in Korean government. Students rose for instance against the South Korea's government of Syngman Rhee after the rigged elections in March 1960. 1980 marked a turning point in the South Korean student movement. After the Gwangju massacre in May 1980, the student movement got a clear vision, partly based on Marxism, and had a pivotal role in the democratization of South Korean society. Student activism is still common on the 21st century South Korean political scene.
Georg Friedrich Daumer Georg Friedrich Daumer (Nuremberg, March 5, 1800 - Würzburg, December 14, 1875) was a German poet and philosopher. He was educated at the gymnasium of his native city, at that time directed by the famous philosopher Hegel. In 1817 he entered the University of Erlangen as a student of theology, but abandoned that study for philosophy. For a number of years Daumer was professor at the gymnasium of Nuremberg; owing to ill-health he was pensioned in 1832 and henceforth devoted himself entirely to literary work. While at Erlangen he came strongly under the influence of Pietism. Soon, however, he became sceptical and exhibited decided leanings towards pantheism. From an orthodox Protestant he gradually became a bitter enemy of Christianity, which he attacked in a number of writings and for which he strove to substitute a new religion "of love and peace", formulated in his work "Religion des neuen Weltalters" (Hamburg, 1850). Karl Marx and Frederick Engels joined in writing a critical review of Daumer's "Die Religion des Neuen Weltalters" in January through February 1850 which was published in the "Neue Rheinische Zeitung: Politisch-Ökonomische Revue". Marx and Engels criticized Daumer's theory of history from class point of view. Instead of a struggle between economic classes in society, Daumer saw only a struggle between "coarseness" and "culture."