인격주의생명윤리학의 기초로서 인간의 존엄성

진교훈(Chin Kyo Hun) 가톨릭생명윤리연구소 2011 인격주의 생명윤리 Vol.1 No.1

In this paper I intend to proceed as follows: first of all, we shall understand how every human being is a person(persona; not personality in the meaning of experimental psychology), and therefore we should respect every human being. And then we shall move on to see how we can say that every human being has ontological the status of person. But many people have prejudiced opinion on man and have misunderstood the true meaning of the person. Therefore we have to argue the causes of misunderstandings of the person and we criticize the equivocal meanings of person. In the discussion of those we ask for the status of the person. Someone assert that the status of a person of human being depends on the potentiality, continuity and capability. But all kinds of human being including embryo, the patient in the vegetable state etc. have deficiencies and are really incomplete. Every human being is unconditionally a person, because every human being is born as Imago Dei, though every human being are incomplete. But we can understand( not explain) the person only, when we are loving a human being. because the person present in loving. Consequently to conserve the dignity of human being is the Fundament of the Bioethics of Personalism.

텔레비전 후보 토론회의 ‘제3자 효과’: 영·호남 지역유권자들의 사회적 거리 인식과 메시지 호의성 지각을 중심으로

이강형 한국지역언론학회 2010 언론과학연구 Vol.10 No.3

This study investigated the third-person(or first-person) perception of televised presidential debates. Considered in exploring the third-person(or first person) effect were three contingent variables such as voters' perception of message desirability, self-perceived knowledge and election involvement, and social distance and group stereotype. Data came from a series of two panel surveys which were conducted toward voters in two different regions, Daegu and Kwangju, during the 2002 Korean presidential campaign periods from October 29 to December 15, 2002. The research findings are as follows. First, the findings confirmed people's third-person tendencies to attribute greater effect of televised presidential debates on the comparison residential group than on themselves regardless of their perception of message desirability. Second, people's self- perceived election involvement explained the third-person effect of the debates when people perceived the candidate they support performed better than the other candidates in the debates. However, people's self-perceived political knowledge explained the third-person effect of the debates when people perceived the candidate they support performed worse than the other candidates in the debates people's self-perceived. Finally, people, who have more positive stereotype of the comparison group, attributed greater effect of the debates on comparison group than on themselves when they perceived the candidate they support performed better in the debates. In contrast, people, who have more positive stereotype of the comparison group, attributed lesser effect of the debates on comparison group than on themselves when they perceived the candidate they support performed worse in the debates. The perception of social distance and negative stereotype of comparison group had no effect of the third-person perception. 본 연구는 대통령 선거 캠페인 기간 동안에 이루어지는 텔레비전 후보 토론회의 영향력을 두고 영·호남 유권자들 사이에서 나타나는 편향된 인식을 제3자 효과 이론을 통해 검증해 보고자 했다. 이를 위해 2002년 제16대 대통령 선거 캠페인 기간 동안 대구와 광주에 거주하는 유권자들을 상대로 두 번에 걸친 설문조사를 실시했다. 연구는 텔레비전 후보토론회의 제3자 효과 지각과 관련된 세 가지 조건변인 즉, 메시지 호의성 지각, 수용자의 주관적인 정치지식과 선거 관여도, 비교집단과의 사회적 거리와 고정관념에 관심을 가졌다. 분석결과, 텔레비전 후보 토론회에 대한 호의성 지각 여부와 상관없이 대구와 광주 지역 응답자들은 전반적으로 자신보다는 비교집단이 더 큰 영향을 받을 것으로 지각하는 제3자 효과 지각 현상이 나타났다. 주관적 정치지식과 선거 관여도의 경우 호의적인 메시지 지각에서는 선거 관여도가 제3자 효과 지각현상을 강화시켰던 반면, 비호의적인 메시지 지각에서는 주관적인 정치지식이 제3자 효과 지각을 불러일으켰다. 마지막으로, 비교집단과의 사회적 거리와 고정관념의 경우 사회적 거리인식은 메시지 호의성 지각에 상관없이 제3자 효과(또는 제1자 효과) 지각에 아무런 영향을 미치지 못했다. 고정관념의 경우 비교집단에 대해 긍정적 고정관념을 많이 가지고 있을수록 호의적인 메시지에 대해 비교집단이 자신보다 더 영향을 많이 받는 것으로 인식했고, 비호의적인 메시지에 대해서는 비교집단이 자신보다 더 적게 영향을 받는 것으로 인식했다.

국내에서 시행 중인 장애인 개인예산제도 비교 분석

이동석 한국장애학회 2025 한국장애학 Vol.10 No.1

현재 우리나라 국가 및 지자체에서 시행하는 장애인 개인예산제도에는 보건복지부의 개인예산제도 시범사업, 서울시의 개인예산제도 시범사업, 경기도의 장애인기회소득 사업이 있다. 이에 이 연구는 장애인 개인예산제도의 특징적 구성요소인 수급을 위한 자격기준 및 측정 방법, 용도와 용처의 제한 정도, 지원 수준과 규제의 정도 측면에서 3개 모형을 비교분석하였다. 분석결과 보건복지부 개인예산제도 시범사업은 용도와 용처의 제한이 없이 급여 사용의 유연성이 높은 장점이 있는 반면 지원의 수준이 낮고, 자격기준 및 측정을 전문가 중심으로 하는 단점이 있다. 서울시 개인예산제도 시범사업은 자격기준 및 측정을 당사자 중심 사정체계를 활용하는 장점이 있고, 지원의 정도가 높은 장점이 있다. 하지만 용도와 용처가 엄격히 제한되어 급여 사용의 유연성이 상당히 제한되는 단점이 있다. 경기도 장애인기회소득 사업은 전문가 중심의 사정체계를 사용하고 있고, 지원과 규제의 수준도 낮아 사회수당과 유사하게 운영되고 있다. 급여 사용의 유연성도 그리 크지 않아 용도가 제한되고 있다. 이에 따라 향후 우리나라 개인예산제도는 당사자 중심의 사정 체계 개발, 용도와 용처 확대에 따른 급여 유연성 강화, 지원서비스 확대, 개인예산제도 예산 확대와 같은 노력이 필요하다. Currently, in Korea, the Ministry of Health and Welfare Personal Budgets Pilot Project, Seoul Personal Budgets Pilot Project, and Gyeonggi Province Opportunity Income for Disabled Person Project are being implemented in the form of a personal budgets for disabled people. Accordingly, this study compared and analyzed the three schemes in terms of the characteristic components of the personal budgets, such as eligibility criteria and measurement, the degree of personalization, and the level of support and regulation. The analysis results show that the Ministry of Health and Welfare Personal Budgets Pilot Project has the advantage of high personalization in the use of benefits without restrictions on purpose and place of use, but has the disadvantage of low support levels and expert-centered assessment system. The Seoul Personal Budgets Pilot Project has the advantage of utilizing a disabled-centered assessment system, and has the advantage of high levels of support. However, it has the disadvantage of significantly limiting the personalization due to strict restrictions on purpose and place of use. The Gyeonggi Province Opportunity Income for Disabled Person Project uses an expert-centered assessment system, and the level of support and regulation is low, so it is operated similarly to social allowance. The personalization is also not very great, so its use is limited. Accordingly, in the future, Korea's personal budgets needs to make efforts such as developing a disabled-centered assessment system, strengthening personalization by expanding the purpose and place of use, expanding support services, and expanding the budget for the personal budgets.

`근대이행기`의 민중의식: `근대`와` 반근대`의 너머 ―토지소유 및 매매관습에 대한 인식을 중심으로

배항섭 ( Bae Hang Seob ) 역사문제연구소 2010 역사문제연구 Vol.14 No.1

Previous studies which had dealt with the people`s perception of certain issues during the so-called `period of transformation into modernity` have been presenting two different stances that existed in that time period. Some of the scholars presented an aspect of the people`s attitude which they recognized as “aspiring for modernity,” while the others suggested `another` kind of stance that was exhibited by the people of the time as they considered such stance to be “standing against modernity.” These are clearly two different points of view, yet at the same time they share a certain level of similarity as well, in terms of no other than their equally `transcendental` nature in their viewing of history. In fact, they have both been basing their points of view upon certain premises, such as “the world history tends to exhibit a universal nature, regardless of the differences among regions,” or “the world tends to share, similar historical experiences.” In this article, the people`s perspectives that were reflected in their lives during the period of `transformation into modernity,` are examined through traditional customs and conventional practices which existed at the time with relation to certain issues such as land ownership and transaction of those lands. Such approach was conceived as an empirical approach to the reality of this time period, and hopefully it could provide some insights to the situation, which must have had an internal driving force behind it. The people`s perspectives were never free from the ruling structure & ideology or laws & institutions, and they were also pretty much formed upon the basis of customary practices and culture, derived from the very lives of people. In that regard, it should be noted that the Joseon dynasty and its society already had a working land ownership structure accompanied by a landlord system, which was well established in legal and customary terms and also very similar in its exclusiveness to a modern style land ownership system. The Joseon society also had a time-honored custom of freely trading those lands. This was indeed a unique situation, considering the entire history of the world, and it must have had a profound influence upon the people`s perspective of viewing things, especially in the period of transformation into modernity. For a long time, the people had hopes for equal distribution(`均分`) of lands, and the intellectuals also made such cause one of their pressing priorities in their reform suggestions. Yet, the people were not able to demand the landlord system to be brought down permanently, even after they staged violent insurrections and waged full-scale peasant wars. Instead, in their demands delivered to the government during the Dong`hak Peasant war, they only demanded that land be owned freely by people. And at the same time, the Peasant army also contemplated upon the idea of abolishing private ownership of lands, and having people cultivate them in an equal and equitable fashion. This was not an idea that depended upon traditional customs or conventional practices. It was an idea that based itself upon the old school thinking that believed “all lands belonged to the king(`王土思想`).” It was far from being a modernized thought. This kind of position featured by the people during the period of transformation into modernity, reflected in their arguments and perceptions regarding land ownership reforms, shall not be categorized neither as “aspiring for modernity” nor “opposing modernity.” It had much more to do with the land ownership structure and the customs of transaction that had earlier been established in the latter half period of the Joseon dynasty.

인성교육(人性敎育)과 유학(儒學)의 인성함양(人性涵養) 방법

김기주 ( Kim Keejoo ) 한국윤리학회(8A3209) 2014 윤리학 Vol.3 No.2

A demand on personality education is getting higher and higher these days. It is because the traditional com m unity that functioned as a major ground to build personality has become dismantled, and the simulative system of capitalism is leading people to extremes. And in fact, personality that was naturally cultivated in a community in the past has entirely become included in the area of public education; however, education to build personality has not been established fully yet. In this situation, to what direction should we take our steps? About this question, we may be able to figure out where we are and what we should pursue afterwards by examining the ways or directions of building and cultivating personality through personality education with the tradition of Confucianism to cultivate personality. When it comes to the methodological principles, personality education can be largely divided into ‘direct approaches’ and ‘indirect approaches’. ‘Direct approaches’ suppose that personality can be taught directly and adopt the ways to teach the virtues of personality to be cultivated repeatedly. On the other hand, ‘indirect approaches’ emphasize the process that humans realize the principles of being humane on their own with a variety of activities in a com m unity and grow as a member of it naturally. In consideration of Confucian tradition, the former can be connected to domunhak (cultivating virtues through studies), and the latter jondeokseong (preserving the virtues we are born with). In Confucianism, jondeokseong is preferred among the two, but it also emphasizes the balance between domunhak and jondeokseong. In other words, in Confucianism, not only indirect approaches but direct approaches, say, the two paths of cultivating morality internally and teaching virtues externally, are pursued at the same time, but it suggests the w ay to reach ideal personality through harmony between the two. In this sense, we can understand that personality cultivation can be achieved through the ombination of jondeokseong and domunhak, and the changes of our behavioral modes for jondeokseong according to the changes in society.

메타버스 캐릭터 속성과 퍼스널 스페이스 현황과 효과 분석

김덕민,석현선,정형원,Kim, Deok Min,Seok, Hyeonseon,Jeong, Hyung Won 조선대학교 기초과학연구원 2021 조선자연과학논문집 Vol.14 No.3

Personal space is an invisible space around people and plays an important role in human communication. Individual spaces are known to change according to gender and relationships in communication between people. This study examines whether such personal space exists between characters on a metabus. Gender participants took up short personal space, and female participants found that on the Metabus, they changed their personal space according to their intimacy or gender with other people's characters rather than their own. Male participants are thought to change their personal space according to their personality in case of reason in Metabus. From this, it is thought that the participant continues to have physicality, just as the meta-bus actually has a body. Female participants found that in Metabuses, as in the real world, gender between characters has a similar short personal space, rather than gender, and intimacy between characters. In the case of male participants, it was shown that the closeness between the characters was similar to that of the personal space, but the gender of other characters did not change the personal space. Future validation of personal space for metabus characters requires comparison of shapes of individual spaces and cultures, such as individual characteristics, such as introduction and extroversion of individual space, and experiments of gender. In this experiment, the number of female experiment participants is strongly required in future experiments, as compared with male experiment participants, and the need for various cultural experiments is also required.

장애인 거주시설의 인권 연구-장애인당사자와 종사자의 인식을 중심으로-

김미옥,정진경,김희성 한국사회복지정책학회 2008 사회복지정책 Vol.33 No.-

Recently, as attention to human rights grows, more attention is being given to the human rights of persons with disabilities than ever before through “the Convention on the Rights of Persons with Disabilities” and the Disability Discrimination Act. Along with this, residential facilities enabling persons with disabilities to live and gain their the highest level of human rights are also expanding. Therefore, this study aimed to deeply understand people’s recognition and experiences of the human rights of persons with disabilities in residential facilities. The subjects of this study included workers and persons with disabilities in residential facilities who were selected in consideration of the type of disability and life cycle. Qualitative research methods were employed. According to the study results, the rights of persons with disabilities of personality, right of self-determination, privacy and free activities, safety and economic rights, and freedom of religion were emphasized with regard to guaranteeing human rights. In addition, it was suggested that the rights of persons with disabilities to sexuality, the right to care for a family, and the right to determine their facility admittance and discharge should be considered important. This study found that the limitation of demands of persons with disabilities for their rights, problems with managing residential facilities for the disabled, and facility workers’ lack of knowledge and recognition of human rights are obstacles to guaranteeing the rights of persons with disabilities in residential facilities. Finally, we made suggestions to resolve the obstacles in the aspects of facility education and systems. This study is significant in that it discussed in detail human rights problems at residential facilities for persons with disabilities. 최근 UN의 장애인권리협약 체결, 국내 장애인차별금지법 제정 등으로 인권에 대한 관심이 그 어느 때 보다 집중되고 있다. 그 중에서도 장애인 거주시설은 장애인의 생존권 보장을 위한 최후의 사회안전망이자 높은 수준의 인권이 보장되어야 할 곳으로 기대되고 있다. 이러한 현실 인식에 근거하여 본 연구는 장애인 거주시설에서의 장애인 인권에 대한 인식과 경험을 심층적으로 이해하여 인권보장을 위한 다차원의 과제를 도출하고자 하였다. 이를 위하여 장애유형 및 생애주기를 고려하여 장애인 거주시설을 선정하고 이 시설에 근무하는 종사자와 이용자를 대상으로 개별 및 포커스그룹인터뷰를 실시하였다. 연구분석 결과, 장애인의 인격권 존중과 자기결정권의 확대, 개인의 프라이버시와 자유로운 활동 존중, 안전의 권리와 경제권 보장, 종교의 자유 등이 장애인당사자와 종사자가 공통적으로 강조하는 인권의 영역이었다. 또한 장애인의 성적권리와 가족권 및 시설 입⋅퇴소에 대한 결정권 등이 중요하게 고려되어야 할 인권으로 제시되었다. 본 연구를 통해 장애인당사자의 권리에 대한 인식 및 주장의 한계, 시설운영방식, 시설 종사자의 인권에 대한 지식 및 인식 부족 등이 장애인 거주시설에서의 인권보장을 위한 저해 요인임을 발견하였고, 이를 해결하기 위한 과제를 시설운영 및 인권교육, 제도적 측면에서 제언하였다. 본 연구는 이용자와 종사자의 관점에서 장애인 거주시설의 인권문제를 다각도로 조명한 점, 국내에서 최초로 질적연구방법을 활용하여 장애인 거주시설의 인권현실을 심층적으로 이해하고자 시도한 점, 지적장애인을 연구참여자로 선정한 점 등의 의의를 가지며, 이를 통해 향후 장애인 인권연구의 중요한 기초자료가 될 것으로 기대한다.

인격장애의 약물치료

강병조(Byung-Jo Kang),장기용(Kee-Yong Jang) 대한생물치료정신의학회 1997 생물치료정신의학 Vol.3 No.2

This artical is based on the review of many papers about psychopharmacotherapy of personality disorders such as schizotypal personality disprder, borderline personlity disorder, antisocial personality disorder, hystrionic personality disorder, obsessive compulsive personality disorder, avoidant personality disorder and depressive personality disorder by DSM-Ⅳ. The auther concluded that personality disorders can be treated when psychiatrists treat earnestly the disorders with new drugs such as atypical antipsychotics, SSRIs and RIMA disregarding the belief that personality disorders are not curable diseases.

‘근대이행기’의 민중의식: ‘근대’와 ‘반근대’의 너머 - 토지소유 및 매매관습에 대한 인식을 중심으로

역사문제연구소 2010 역사문제연구 Vol.2010 No.23

<P>Previous studies which had dealt with the people’s perception of certain issues during the so-called ‘period of transformation into modernity’ have been presenting two different stances that existed in that time period. Some of the scholars presented an aspect of the people’s attitude which they recognized as “aspiring for modernity,” while the others suggested ‘another’ kind of stance that was exhibited by the people of the time as they considered such stance to be “standing against modernity.”</P><P> These are clearly two different points of view, yet at the same time they share a certain level of similarity as well, in terms of no other than their equally ‘transcendental’ nature in their viewing of history. In fact, they have both been basing their points of view upon certain premises, such as “the world history tends to exhibit a universal nature, regardless of the differences among regions,” or “the world tends to share, similar historical experiences.”</P><P> In this article, the people’s perspectives that were reflected in their lives during the period of ‘transformation into modernity,’ are examined through traditional customs and conventional practices which existed at the time with relation to certain issues such as land ownership and transaction of those lands. Such approach was conceived as an empirical approach to the reality of this time period, and hopefully it could provide some insights to the situation, which must have had an internal driving force behind it.</P><P> The people’s perspectives were never free from the ruling structure & ideology or laws & institutions, and they were also pretty much formed upon the basis of customary practices and culture, derived from the very lives of people. In that regard, it should be noted that the Joseon dynasty and its society already had a working land ownership structure accompanied by a landlord system, which was well established in legal and customary terms and also very similar in its exclusiveness to a modern style land ownership system. The Joseon society also had a time-honored custom of freely trading those lands. This was indeed a unique situation, considering the entire history of the world, and it must have had a profound influence upon the people’s perspective of viewing things, especially in the period of transformation into modernity.</P><P> For a long time, the people had hopes for equal distribution(‘均分’) of lands, and the intellectuals also made such cause one of their pressing priorities in their reform suggestions. Yet, the people were not able to demand the landlord system to be brought down permanently, even after they staged violent insurrections and waged full-scale peasant wars. Instead, in their demands delivered to the government during the Dong’hak Peasant war, they only demanded that land be owned freely by people. And at the same time, the Peasant army also contemplated upon the idea of abolishing private ownership of lands, and having people cultivate them in an equal and equitable fashion. This was not an idea that depended upon traditional customs or conventional practices. It was an idea that based itself upon the old school thinking that believed “all lands belonged to the king(‘王土思想’).” It was far from being a modernized thought.</P><P> This kind of position featured by the people during the period of transformation into modernity, reflected in their arguments and perceptions regarding land ownership reforms, shall not be categorized neither as “aspiring for modernity” nor “opposing modernity.” It had much more to do with the land ownership structure and the customs of transaction that had earlier been established in the latter half period of the Joseon dynasty.</P>

인민의 국가, 망각의 언어 — 인민의 국가를 그린 해방직후의 기행문들

신형기 상허학회 2015 상허학보 Vol.43 No.-

If Liberation of Korea must be liberation of people, the sovereign state that will newly established must be the people’s state which guarantee the freedom of people. In this article I shed light on how the expectation of the people’s state did expressed through travelogues written after the Liberation of Korea. The narrative about the people’s state that guarantee the liberation of people was the narrative which define who are the people and who are not people. I will ask the meaning of those defining. The way to Yenan(延安行, 1946) written by Kim, Tae-jun and Kim Saryan's Long way of slow horse(駑馬萬里, 1947) were the memoirs of their escapes to Yenan, depicted Yenan as a people’s state. The reason was that the people have widen the freedom through horizontal communication based on moral unification. On the other hand Lee, Tae-jun insisted that Soviet Union guarantees absolute equality to every nation even to minorities.(Travel to Soviet Union 蘇聯紀行, 1947) These travelogues have expressed the expectations that the people’s state realized in newly changing world system after World War II. But their dreams can not be free from the division of Cold War and shadow of power politics. 38 North was also described as a people’s state. On, Nak-jung’s Travel to North Korea(北朝鮮紀行, 1948) and Seo, Kwang-jae’s Travel to North Korea(北朝鮮紀行, 1948) and Kim, Dong-Seog’s North Korea's impression(北朝鮮의 印象, 1948) depicted North as a place where the modernization realized morally. According to these travelogue that adore the appearance and leadership of Kim Il Sung, the development of the North was possible by this extraordinary leader. The narrative of that revolutionary armed force leaded by Kim Il Sung made possible the birth of new state and the renewal of people by conduct Land reform, demarcate who is this people and who are not the people. People became something who received land gratefully and reborn through the Democratic reforms. The situation that the people could not be no longer open or indeterminate term, made people as a word of forgetting. Because anyone could be people just by follow the sovereign who prescribed the boundary of people.(People may have forgotten the memory of past under the Imperial system of fascism. Because they forgot the memory of ruled past, they still keep the place look up sovereign power.) If the people’s state can not but alienated at the point that the people were defined only by sovereign power, the people’s state erected by this course can turn back to prison at any time. 해방이 인민의 해방이어야 한다고 할 때 새로 세워야 할 주권국가는 마땅히 인민의 자유를 보장하는 인민의 국가여야 했다. 이 글에서는 해방직후 쓰인 몇몇 기행문을 대상으로 인민의 국가에 대한 기대가 어떻게 표현되었는가를 조명했다. 인민의 해방을 담보할 인민의 국가에 대한 이야기는 인민이 누구인가를 규정하는 것이었는데, 이러한 규정의 경위와 의미를 묻고자 한 것이다. 해방이후 쓰인 김태준의 「연안행(延安行)」(1946~1947)과 김사량의 「노마만리(駑馬萬里)」(1946~1947)는 필자들이 식민지시대 말기에 감행한 연안으로의 탈출 과정을 돌이킨 것으로, 연안을 참다운 인민의 국가로 그려내었다. 인민이 도덕적 일체화를 이루어 소통을 통해 자유의 영역을 넓혀가고 있다는 이유였다. 한편 이태준은 『소련기행』(1947)에서 민족 간의 절대평등이 소비에트의 원칙이라고 소개했다. 이 기행문들은 대전 이후 변화를 맞은 세계체제 속에서 새로이 인민의 국가가 현실화되고 있다는 기대를 표현했지만, 현실정치적 상황 속에서 그들의 바람은 냉전의 구획이나 세계를 분할하는 권력정치의 그늘로부터 자유로울 수 없는 것이었다. 38이북 역시 인민의 나라로 그려졌다. 온낙중의 『북조선기행』(1948)이나 서광제의 『북조선기행』(1948), 그리고 김동석의 「북조선의 인상」(1948)은 이북을 도덕적 근대화가 실현되고 있는 곳으로 그렸다. 김일성의 풍모와 지도력을 예찬한 이 글들에 의하면 이북의 발전은 이 특별한 지도자에 의해 가능했던 것이었다. 토지개혁 등을 시행함으로써 인민을 거듭나게 한 국가의 탄생이 김일성이 이끄는 혁명적 무력을 ‘산파’로 하여 가능했다는 이야기는 인민이 누구인가를 구획하는 것이었다. 인민은 김일성에게 땅을 받은 농민들이며 그가 이끈 민주적 개혁조치를 통해 거듭난 사람들이 되었다. 인민이 더 이상 개방적이거나 비결정적인 용어가 아니게 된 상황은 인민을 망각의 언어로 만들었다. 인민이 누구인가를 규정한 주권자를 좇기만 하면 인민일 수 있었기 때문이다. (인민이 망각한 것은 과거 천황제 파시즘에 복속되었던 신민의 기억이 아니었을까? 신민의 기억을 망각했기 때문에 다시 주권자를 한없이 우러르는 위치에 섰다는 뜻이다.) 인민이 주권자에 의해 구획되는 지점에서 인민이 주인이 되는 국가를 향한 바람은 소외되게 마련이었다면, 그렇게 세워진 인민의 국가는 언제든 다시 감옥으로 바뀔 수 있는 것이었다.