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1. ÀÚÀ¯ÀÇ Åº»ý
¿Ö ¾î¶² ³ª¶ó´Â ºÎÀ¯ÇÏ°í ¾î¶² ³ª¶ó´Â °¡³ÇÑ°¡? ¿µ±¹À̳ª ³×´ú¶õµå, ÇÁ¶û½º¿Í µ¶ÀÏ µî ¼¹æÀÇ ¼±Áø±¹µéÀº ¿¹³ª Áö±ÝÀ̳ª Áö¼ÓÀûÀ¸·Î ºÎÀ¯ÇÏ°í ·¯½Ã¾Æ³ª ·ç¸¶´Ï¾Æ, ÅÍÅ°³ª Áß±¹ µî µ¿ºÎÀ¯·´°ú À¯¶ó½Ã¾ÆÀÇ ³ª¶óµéÀº ¿¹³ª Áö±ÝÀ̳ª º¯ÇÔ¾øÀÌ °¡³ÇÑ°¡? (¼±¸¿¡ ºñÇؼ »ó´ëÀûÀ¸·Î) ¹«¾ùÀÌ ÀÌ·± Â÷À̸¦ ¸¸µå´Â°¡°¡ °æÁ¦ÇÐÀÇ Áö¼ÓÀûÀÎ ³íÀï°Å¸®°¡ µÇ¾îÀÖ´Ù. õ¿¬ÀÚ¿øÀ̳ª ¿ìÈ£ÀûÀÎ ±âÈÄ´Â ³ª¶ó¸¦ ºÎÀ¯ÇÏ°Ô ¸¸µå´Â µ¥ ¾à°£ÀÇ µµ¿òÀÌ µÉ »ÓÀÌ´Ù. ¹Ý´ë·Î °Ç°ÇÑ Á¤Ä¡Á¦µµ¿Í Áö¼ÓÀûÀÎ ¹ýÄ¡°¡ ºÎÀ¯ÇÑ ³ª¶ó¸¦ ¸¸µå´Â ±Ùº»ÀûÀÎ ¿äÀÎÀÎ °Í °°´Ù. ±×·¸´Ù¸é ¿Ö ÀÌ·± ¼±ÁøÀû ÁöÇ¥´Â 20¿© °³ Á¤µµÀÇ ¼±¸¿¡¼¸¸ ÁøȵǾú´Â°¡? Áß±¹À̳ª ·¯½Ã¾Æ´Â ¿¾³¯À̳ª Áö±ÝÀ̳ª ¹ÎÁÖÀûÀÎ Á¤Ä¡Á¦µµ¿Í ¹ýÄ¡°¡ ¼±¸¸¸Å ÁøÈÇÏÁö ¸øÇÏ¿´´Ù. ±×·¡¼ ¼±¸º¸´Ù´Â Ç×»ó Àß»ìÁö ¸øÇÏ¿´°í ¾ÕÀ¸·Îµµ ±×·² °ÍÀÌ´Ù.
ÇϹöµå ´ëÇÐÀÇ ·Î¹öÆ® ǪƮ³²(Robert Putnam) ±³¼ö´Â ¼±ÁøÀû ÁöÇ¥(¹ýÄ¡¿Í ¹ÎÁÖÁ¦µµ)ÀÇ Çü¼º°ú ÁøÈ¿¡ ±â¿©ÇÑ °áÁ¤ÀûÀÎ ¼ººÐ(ingredient)À» »çȸÀû ÀÚº»(social capital)À̶ó°í ÇÏ¿´´Ù. »çȸÀû ÀÚº»À̶õ »çȸ±¸¼º¿øµéÀÌ ¾ËÁöµµ ¸øÇÏ´Â »ç¶÷ Áï ŸÀο¡°Ô ´À³¢´Â Ä£¹Ð°¨(affinity)À» °¡¸®Å²´Ù. Ä£Á·ÀÌµç ¾Æ´Ïµç ¾î¶°ÇÑ ÇüÅÂÀÇ ¿¬ÁÙ(±Ç·Â ¹è°æ, Ç÷¿¬, Çп¬, Áö¿¬ µî)µµ ¾ø´Â »ç¶÷¿¡°Ôµµ Â÷º° ¾øÀÌ µ¿ÀÏÇÏ°Ô ´À³¢´Â Ä£¹Ð°¨ÀÌ »çȸÀû ÀÚº»ÀÌ´Ù. »ç¶÷µéÀÇ »ý°¢ÀÌ °¢Á¾ ¿¬ÁÙ·Î ¹¿© ÀÖ´Â »çȸ¿¡¼´Â ¹ÎÁÖÁ¤Ä¡¿Í ¹ýÄ¡ÀÇ ¹ÙÅÁÀÌ µÇ´Â, º¸´Ù °´°üÀûÀÌ°í ÀÚÀ¯·Î¿î ÆÇ´ÜÀ̳ª ÀÚÀ²ÀûÀÎ ÀÇ»ç°áÁ¤ÀÌ ¾î·Æ°Ô µÇ°Å³ª ¿Ö°îµÇ±â ½±´Ù. ÀüüÁÖÀDZ¹°¡¿¡¼Ã³·³ ¾Æ¿¹ ºÒ°¡´ÉÇÒ ¶§µµ ¸¹´Ù.
»çȸÀû ÀÚº»ÀÇ Çü¼º¿¡´Â ¼ö¹é ³âÀÌ °É¸°´Ù. ǪƮ³²Àº ÀÌÅ»¸®¾ÆÀÇ Áö¹æÀÚÄ¡¿¬±¸¸¦ ÅëÇؼ ÀüÁ¦±ºÁÖÀÇ Áö¹è¸¦ ¿À·§µ¿¾È ¹Þ¾Ò´ø ³²ºÎÁö¿ªÀº »çȸÀû ½Å·Ú¼öÁØÀÌ ³·°í »ó´ëÀûÀ¸·Î °¡³ÇÏ´Ù´Â °ÍÀ» º¸¿©ÁØ´Ù. ÀÌ¿Í ´ëÁ¶ÀûÀ¸·Î µ¿ÀÏÇÑ ½Ã±â¿¡ ½Ã¹ÎµéÀÌ µµ½Ã±¹°¡¸¦ ¼¼¿ì°í ÇÔ²² ¹¶Ãļ Åë»ó°ú ÀÚÁÖ±¹¹æÀ» ÇÏ¸ç ¹ø¿µÇÏ¿´´ø ºÏºÎÀÇ ÀÚÄ¡Áö¿ªÀº ¼±ÁøÀû ÁöÇ¥°¡ ¸Å¿ì ³ô°í Çö´ë¿¡ À̸£±â±îÁö °è¼Ó ºÎÀ¯ÇÏ°í ±¹°¡°æ¿µµµ ÀßÇÏ°í ÀÖ´Ù. ǪƮ³² ±³¼öÀÇ ¿¬±¸´Â µ¶Àç±¹°¡ÀÇ Å¸À²ÀûÀÎ »çȸ¿¡¼´Â »çȸÀû ÀÚº»ÀÇ Çü¼ºÀÌ ±¸Á¶ÀûÀ¸·Î ¹Ì¾àÇÏ°Ô µÇ¸ç, ÀÌ·± »çȸ¿¡¼´Â ¹ÎÁÖÀû Á¤Ä¡Á¦µµ³ª ¹ýÄ¡ÀÇ Áøȸ¦ ±â´ëÇÒ ¼ö ¾ø°í µû¶ó¼ ºÎÀ¯Çϱ⵵ ¾î·Æ´Ù´Â °ÍÀ» º¸¿©ÁØ´Ù. »Ó¸¸ ¾Æ´Ï¶ó ¹ÎÁÖÁ¦µµ³ª ¹ýÄ¡°¡ È®°íºÎµ¿ÇÑ ÀüÅëÀÌ µÇÁö ¸øÇÑ ³ª¶ó´Â Àü¼úÇÑ ¹Ù¿Í °°ÀÌ ¾ðÁ¦³ª °¡³ÇÒ ¼ö¹Û¿¡ ¾ø´Ù. ÀϽÃÀûÀ¸·Î ºÎÀ¯ÇÏ°Ô µÇ´õ¶óµµ ´Ù½Ã °¡³À¸·Î µ¹¾Æ°¡±â ½±´Ù.
¿ä¾àÇÏ¸é °³ÀÎÀÇ ÀÚÀ¯°¡ ±¹°¡±Ç·ÂÀ̳ª »çȸÀû ¾Ð·Â¿¡ ÀÇÇؼ Á¦ÇѵǴ »çȸ¿¡¼´Â ¹ÎÁÖÁ¤Ä¡¿Í ¹ýÄ¡ÀÇ ÁøÈ°¡ ´À¸®°Å³ª ºÒ°¡´ÉÇÏ°Ô µÈ´Ù. ÀÚÀ¯°¡ ¾øÀ¸¸é »çȸÀû ÀÚº»ÀÇ ÃàÀûÀÌ °ÅÀÇ ºÒ°¡´ÉÇÏ°í °¡³ÇÒ ¼ö¹Û¿¡ ¾øÀ» »Ó ¾Æ´Ï¶ó ¸ñ¼ûµµ À¯ÁöÇϱⰡ ¾î·Æ´Ù´Â °ÍÀÌ´Ù. ¿ª»çÀûÀ¸·Î ¸Ö¸® °Å½½·¯ ¿Ã¶ó°¥ °Í ¾øÀÌ ¿À´Ã³¯ ÀÚÀ¯°¡ ÀüÇô ¾ø´Â ÀüüÁÖÀÇ µ¶Àç±¹°¡ ºÏÇÑÀÌ À̸¦ ÀÔÁõÇÑ´Ù. ¿ÏÀüÅëÁ¦ ±¹°¡ ºÏÇÑ¿¡¼´Â ´ë·® ä»ÞÝ(¾Æ»ç)¿Í °ø°³Ã³ÇüÀÌ ´Ù¹Ý»ç·Î ÀϾ°í ÀÖ´Ù. Ç ÆÐÆ®¸¯ÀÇ ¡°ÀÚÀ¯ ¾Æ´Ï¸é Á×À½À» ´Þ¶ó(Give me liberty, or give me death.)¡±´Â Àý±Ô´Â ºÒº¯ÀÇ Áø¸®¶ó°í ÇÏ°Ú´Ù. ÀÚÀ¯¸¦ ÀÒÀ¸¸é ¹Ýµå½Ã Á×À½ÀÌ ¿Â´Ù. ÀÚÀ¯°¡ ¿ì¸®ÀÇ »ý¸íÀ» ÁöÄÑÁØ´Ù.
2. Á¸ ½ºÆ©¾îÆ® ¹ÐÀÇ ¡®ÀÚÀ¯·Ð¡¯
±Ø¾ÇÇÑ µ¶Àç±¹°¡ ºÏÇÑ¿¡ ºñÇؼ Çѱ¹Àº 26¹è³ª ºÎÀ¯ÇÏ´Ù. ÀÌ´Â Çѱ¹ÀÌ ÀÚÀ¯¹ÎÁÖÁÖÀǸ¦ ±¹°¡À̳äÀ¸·Î »ï¾Ò±â ¶§¹®ÀÌ´Ù. ÀÚÀ¯°¡ ¿ì¸®¸¦ Ý£é®(ºÎ¿ä)ÇÏ°Ô ¸¸µç °ÍÀÌ´Ù. ºÏÇÑÀº ÀÚÀ¯°¡ ¾Æ¿¹ ¾ø¾ú±â ¶§¹®¿¡ ¼¼°è¿¡¼ ¡®°¡Àå ¹Ó»ì½º·¯¿î¡¯ ±øÆÐ °ÅÁö ³ª¶ó°¡ µÈ °ÍÀÌ´Ù. ±×·±µ¥µµ Çѱ¹ÀεéÀº ÀÚÀ¯ÀÇ ¼ÒÁßÇÔÀ» ÃæºÐÈ÷ ÀǽÄÇÏÁö ¸øÇÏ°í ÀÖ´Ù. »¡°»ÀÌ ¾Ç·ÉÀÌ ³ª¶ó¸¦ Á¡°ÅÇÏ°í ³ª¶ó¸¦ ºÏÇÑ½Ä ÀüüÁÖÀÇ Áö¿ÁÀ¸·Î ¸ô¾Æ°¡°í À־ Á¦´ë·Î ÀúÇ×ÇÒ »ý°¢µµ ¸øÇÏ°í ÀÖ´Â °ÍÀÌ´Ù. µµ´ëü ÀÚÀ¯°¡ ¿Ö ¼ÒÁßÇÑÁö¸¦, ¿Ö ÀÚÀ¯¸¦ ÀҰųª »©¾Ñ±â¸é ¸ñ¼û±îÁö »©¾Ñ±â°Ô µÈ´Ù´Â °ÍÀ» ÀǽÄÇÏÁö ¸øÇϰųª ¾Ë´õ¶óµµ ¾Ö½á ¿Ü¸éÇÏ°í ÀÖ´Â °Í °°´Ù. ´õ¿íÀ̳ª ´ëºÎºÐÀÇ ±¹¹ÎµéÀÌ, ½ÉÁö¾î ¡®¹è¿î Áö½ÄÀΡ¯Á¶Â÷ ÀÚÀ¯¿¡ ´ëÇÑ °³³ä ÀÚüµµ Á¤È®È÷ ÀνÄÇÏÁö ¸øÇÏ°í ÀÖ´Â °Í °°´Ù. ÀÌ´Â °Ç±¹ ÈÄ Áö±Ý±îÁö ÀÚÀ¯¹ÎÁÖÁÖÀÇ¿¡ ´ëÇÑ Ã¼°èÀûÀÌ°í Áö¼ÓÀûÀÎ ±³À°À» ÃæºÐÈ÷ ¹ÞÁö ¸øÇÏ¿´±â ¶§¹®À̱⵵ ÇÒ °ÍÀÌ´Ù. ±×·¡¼ ÀÚÀ¯ÁÖÀÇ »ç»óÞÈ¿¡ ÀÖ¾î¼ °¡Àå ¿µÇâ·ÂÀÌ °ÇÑ 19¼¼±â ¿µ±¹ÀÇ Ã¶ÇÐÀÚ John Stuart MillÀÇ ¡®ÀÚÀ¯·Ð(On Liberty)¡¯À» ¹ßÃé ¼Ò°³ÇÏ°íÀÚ ÇÑ´Ù.
20. On Liberty(Excerpt)
- J.S. Mill
20-1-137
The struggle between Liberty and Authority is the most conspicuous feature in the portions of history with which we are earliest familiar, particularly in that of Greece, Rome, and England. But in old times this contest was between subjects, or some classes of subjects, and the Government. By liberty, was meant protection against the tyranny of political rulers. The rulers were conceived (except in some of the popular governments of Greece) as in a necessarily antagonistic position to the people whom they ruled. They consisted of a governing One, or a governing tribe or caste, who derived their authority from inheritance or conquest, who, at all events, did not hold it at the pleasure of the governed, and whose supremacy men did not venture, perhaps did not desire, to contest, whatever precautions might be taken against its oppressive exercise.(p.5)
*
The notion that the people have no need to limit their power over themselves might seem axiomatic, when popular government was a thing only dreamed about, or read of as having existed at some distant period of the past. Neither was that notion necessarily disturbed by such temporary aberrations as those of French Revolution, the worst of which were the work of a usurping few, and which, in any case,, belonged, not to the permanent working of popular institutions, but to a sudden and convulsive outbreak against monarchical and aristocratic despotism.(p.7)
¿ì¸®°¡ Àß ¾Ë°í ÀÖ´Â ¿ª»çÀÇ ºÎºÐ¿¡¼, ƯÈ÷ ±×¸®½º, ·Î¸¶, À×±Û·£µåÀÇ ¿ª»ç¿¡¼ ÀÚÀ¯¿Í ±Ç·Â(Áö¹è±Ç) »çÀÌÀÇ ÅõÀïÀÌ °¡Àå ´«¿¡ ¸¹ÀÌ µé¾î¿À´Â °ÍÀÌ Æ¯Â¡ÀÌ´Ù. ±×·¯³ª ¿¾ ½Ã´ë¿¡¼´Â ÀÌ·¯ÇÑ ÅõÀïÀº ¹é¼º ¶Ç´Â ƯÁ¤ °è±ÞÀÇ ¹é¼º°ú Á¤ºÎ »çÀÌÀÇ ÅõÀïÀ̾ú´Ù. ÀÚÀ¯¶ó´Â °ÍÀº Á¤Ä¡Àû ÅëÄ¡ÀÚÀÇ ÆøÁ¤À¸·ÎºÎÅÍÀÇ º¸È£¸¦ ÀǹÌÇÏ¿´´Ù. ÅëÄ¡ÀÚ´Â (°í´ë ±×¸®½ºÀÇ Àαâ ÀÖ¾ú´ø ÀϺΠÁö¹èÀÚ¸¦ Á¦¿ÜÇÏ°í) ±×µéÀÌ ´Ù½º¸®´Â ¹ÎÁß°ú ¹Ýµå½Ã Àû´ëÀûÀÎ ÀÚ¸®¿¡ ÀÖ´Â °ÍÀ¸·Î °£ÁֵǾú´Ù. ÅëÄ¡ÀÚµéÀº ÇÑ ¸íÀÇ Áö¹èÀÚ È¤Àº Áö¹èºÎÁ· ¶Ç´Â Áö¹è °è±ÞÀ¸·Î ±¸¼ºµÇ¾î ÀÖ¾ú°í À̵éÀÇ ±Ç·ÂÀº ¼¼½ÀÀ̳ª Á¤º¹À¸·ÎºÎÅÍ À¯·¡µÈ °ÍÀ̾úÀ¸¸ç À̵éÀº ¾î¶² °æ¿ì¿¡µµ ù¬ö½íº(ÇÇÄ¡ÀÚ)ÀÇ ¸¸Á·À» À§Çؼ ±Ç·ÂÀ» À¯ÁöÇÏÁö ¾Ê¾Ò°í ¹é¼ºµéÀº ±Ç·ÂÀÇ ¾ÐÁ¦ÀûÀÎ Çà»ç¿¡ ´ëÇ×Çϱâ À§Çؼ ¾î¶°ÇÑ °æ°èÁ¶Ä¡¸¦ ÇÑ´Ù ÇÏ´õ¶óµµ ÅëÄ¡ÀÚÀÇ Áö¹è±Ç¿¡´Â µµÀüÇÏÁöµµ ¾Ê¾Ò°í ¾Æ¸¶µµ µµÀüÇÒ ¿å¸Áµµ ¾ø¾úÀ» °ÍÀÌ´Ù.(p.5)
*
¹ÎÁßÀÇ Á¤ºÎ°¡ ²Þ¿¡¼³ª °¡´ÉÇÑ °ÍÀ̰ųª ¸Õ °ú°Å¿¡ Ã¥¿¡¼³ª Àоú´ø °ÍÀ̶ó¸é ¹ÎÁßÀº ÀڽŵéÀÇ ±Ç·Â¿¡ Á¦ÇÑÀ» µÑ ÇÊ¿ä°¡ ¾ø´Ù´Â °³³ä(notion)Àº Íë×â(°ø¸®)ÀÎ °Íó·³ º¸ÀδÙ. ÀÌ·± °³³ä(¹«Á¦ÇÑÀû ¹ÎÁ߱Ƿ °³³ä)Àº ÇÁ¶û½º Çõ¸í °°Àº ÀϽÃÀûÀÎ Å»¼±ÇàÀ§ ¶§¹®¿¡ ¹Ýµå½Ã ħÇØ´çÇÒ ÇÊ¿ä´Â ¾øÀ¸¸ç, ÃÖ¾ÇÀÇ Å»¼±Àº ºÀ±âÇÏ´Â ¼Ò¼ö ¹ÎÁßµéÀÇ (ºñÀ̼ºÀûÀÎ) ÇൿÀÌ°í ÀÌ°ÍÀº ¾î¶°ÇÑ °æ¿ì¿¡µµ ¹ÎÁßÁ¦µµÀÇ ºÒº¯Àû ±â´É¿¡ ¼ÓÇÏ´Â °ÍÀÌ ¾Æ´Ï°í ±ºÁÖ¿Í ±ÍÁ·°è±ÞÀÇ ¾ÐÁ¦¿¡ ´ëÇÑ ¹ßÀÛÀûÀÌ°í µ¹¹ßÀûÀÎ ÇϳªÀÇ ³µ¿À̱⠶§¹®ÀÌ´Ù.(p.7)
20-2-138
It is not by wearing down into uniformity all that is individual in themselves, but by cultivating it and calling it forth, within the limits imposed by the rights and interests of others, that human beings become a noble and beautiful object of contemplation; and as the works partake the character of those who do them, by the same process human life also becomes rich, diversified, and animating, furnishing more abundant ailment to high thoughts and elevating feelings, and strengthening the tie which binds every individual to the race, by making the race infinitely better worth belonging to. In proportion to the development of his individuality, each person becomes more valuable to himself, and is therefore capable of being more valuable to others. There is a great fullness of life about his own existence, and when there is more life in the units there is more in the mass which is composed of them.* It is essential that different persons should be allowed to lead different lives. In proportion as this latitude has been exercised in any age, has that age been noteworthy to posterity. Even despotism does not produce its worst effects, so long as individuality exists under it; and whatever crushes individuality is despotism, by whatever name it may be called, and whether it professes to be enforcing the will of God or the injunction of men. (p.70-71)
Àΰ£ÀÌ °í±ÍÇÏ°í ¾Æ¸§´Ù¿î »ý°¢ÀÇ Á¸Àç°¡ µÇ´Â °ÍÀº °³ÀÎÀÌ °¡Áø ¸ðµç °ÍÀ» ¸¶¸ê½ÃÄѼ Àüü¿Í ±ÕÀÏÇÏ°Ô ¸¸µå´Â µ¥ ÀÖÁö ¾Ê°í ŸÀÎÀÇ ±Ç¸®¿Í ÀÌÀÍÀ» ÇØÄ¡Áö ¾Ê´Â ¹üÀ§ ¾È¿¡¼ °³ÀÎÀÌ ÀÚ½ÅÀÇ Å¸°í³ ƯÁúÀ» ¸¶À½²¯ ¹è¾çÇÏ°í °í¾ç½ÃÅ°´Â µ¥¿¡ ÀÖ´Ù. °³ÀÎÀÌ ³ë·ÂÇؼ ÀÌ·èÇÑ ¸ðµç °á°ú¹°¿¡´Â °³ÀÎÀÇ Æ¯¼ºÀ» ¾î´À Á¤µµ µé¾î ÀÖ°Ô µÇ´Â °Íó·³ µ¿ÀÏÇÑ °úÁ¤¿¡ ÀÇÇؼ Àΰ£ÀÇ »îÀº dzºÎÇØÁö°í ´Ù¾çȵǸç, È°·ÂÀ» °®°Ô µÇ°í °í¸ÅÇÑ »ç»ó¿¡ dzºÎÇÑ ÀÚ¾çºÐÀ» Á¦°øÇÏ°Ô µÇ¸ç, ¶Ç Á¤¼¸¦ °í¾ç½ÃÅ°°Ô µÇ¸ç, Á¾Á·(Àΰ£Áý´Ü)À» ¼Ò¼ÓÇÒ¸¸ÇÑ °¡Ä¡°¡ ÀÖ°í ¹«ÇÑÈ÷ ´õ ÁÁ°Ô ¸¸µé¾î ÁÜ¿¡ ÀÇÇؼ Á¾Á·¿¡´Ù ¸ðµç °³ÀÎÀ» ¹¾îÁÖ´Â ¿¬´ëÀǽÄ(tie) °È½ÃÄÑ ÁØ´Ù. °³¼ºÀÇ ¹ß´Þ¿¡ ºñ·ÊÇؼ °³ÀÎÀº ´õ¿í´õ ¸¹Àº ÀÚ±à½É°ú ¼ºÃë°¨À» °¡Áö°Ô µÇ°í ÀÌ°ÍÀº ŸÀο¡°Ôµµ ´õ °¡Ä¡ ÀÖ´Â °ÍÀÌ µÉ ¼ö ÀÖ´Ù. ±×¸®°í °³ÀÎ ÀÚ½ÅÀÇ Á¸Àç¿¡ °üÇؼµµ »î¿¡ ´ëÇÑ ÃæÁ·°¨ÀÌ ÀÖ°Ô µÈ´Ù. °³ÀÎ ´ÜÀ§ÀÇ »îÀÌ Ã游ÇÏ°Ô µÇ¸é °³ÀÎÀ¸·Î ÀÌ·ç¾îÁø »çȸ´ëÁßÀÇ »îµµ ´õ Ã游ÇÏ°Ô µÉ °ÍÀÌ´Ù.*
°¢±â ´Ù¸¥ »ç¶÷µéÀÌ ´Ù¸¥ »îÀ» ¿µÀ§Çϵµ·Ï Çã¿ëÇØ¾ß µÇ´Â °ÍÀº ÇʼöÀûÀÌ´Ù. ÀÌ·± °³ÀÎÀÇ ÀÚÀ¯(latitude)°¡ Çã¿ëµÇ´Â Á¤µµ¿¡ ºñ·ÊÇؼ °¢ ½Ã´ëÀÇ °¡Ä¡´Â ÈÄ´ë¿¡ ÀÇÇؼ ÁÖ¸ñ¹Þ°Ô µÉ °ÍÀÌ´Ù. ÀüÁ¦ Á¤Ä¡ÀÇ Ä¡ÇÏ¿¡¼µµ (under it) °³¼ºÀÌ Á¸ÀçÇÏ´Â ÇÑ ÀüÁ¦Á¤Ä¡µµ ÃÖ¾ÇÀÇ °á°ú¸¦ »ý»êÇÏÁö´Â ¾Ê´Â´Ù. ±× ¸íĪÀÌ ¹«¾ùÀÌ°Ç °£¿¡ °³¼ºÀ» ¸»»ìÇϴ üÁ¦´Â¡ªãê(½Å)ÀÇ ¶æÀ» ÁýÇàÇϵç Àΰ£ÀÇ ¸í·ÉÀ» ÁýÇàÇϵ硪µ¶ÀçÀÌ´Ù.
20-3-139
Having said that Individuality is the same thing with development, and that it is only the cultivation of individuality which produces, or can produce, well-developed human beings, I might here close the argument: for what more or better can be said of any condition of human affairs, than that it brings human beings themselves nearer to the best thing they can be? or what worse can be said of any obstruction to good, than that it prevents this? Doubtless, however, these considerations will not suffice to convince those who most need convincing; and it is necessary further to show that these developed human beings are of some use to the underdeveloped¡ªto point out to those who do not desire liberty, and would not avail themselves of it, that they may be in some intelligible manner rewarded for allowing other people to make use of it without hinderance.
In the first place, then, I would suggest that they might possibly learn something from them. It will not be denied by anybody that originality is a valuable element in human affairs. There is always need of persons not only to discover new truths, and point out when what were once truth are true no longer, but also commence new practices, and set the example of more enlightened conduct, and better taste and sense in human life. This cannot well be gainsaid by anybody who does not believe that the world has already attained perfection in all its ways and practices. (p.71)
°³¼ºÀº ¹ßÀü°ú µ¿ÀÏÇÑ °ÍÀ̸ç ÃæºÐÈ÷ ¹ß´ÞµÈ Àΰ£À» »ý»êÇϰųª ÇÒ ¼ö ÀÖ´Â °ÍÀº °³¼ºÀÇ ¹è¾ç»ÓÀ̶ó°í ¸»ÇؿԱ⠶§¹®¿¡ ¿©±â¿¡¼ ÀÌ ÁÖÀåÀ» Á¾°áÇصµ µÉ °Í °°´Ù:¿Ö³ÄÇϸé Àΰ£À» ±×µé¿¡°Ô °¡´ÉÇÑ(they can be) ÃÖ¼±ÀÇ »óÅÂ(thing)¿¡ ´õ °¡±õ°Ô ȤÀº ´õ ÁÁ°Ô µ¥¸®°í °¡´Â(bring) °Íº¸´Ùµµ Àΰ£»çÀÇ Á¶°Ç¿¡ ´ëÇؼ ¹«½¼ ´õ ÁÁÀº °Í ¶Ç´Â ´õ ¸¹Àº °ÍÀ» ¸»ÇÒ ¼ö Àְڴ°¡? ȤÀº ÀÌ°ÍÀ» ¸·´Â °Íº¸´Ùµµ à¼(¼±)À¸·Î °¡´Â ±æÀ» °¡·Î¸·´Â µ¥ ¹«½¼ ´õ ³ª»Û °ÍÀÌ ÀÖÀ» ¼ö Àְڴ°¡? ±×·¯³ª ÀǽÉÇÒ ¹Ù ¾øÀÌ, ¼³µæÀ» °¡Àå ¸¹ÀÌ ÇÊ¿ä·Î ÇÏ´Â »ç¶÷µé¿¡°Ô ÀÌ·± °í·Á(»ý°¢)¸¸À¸·Î´Â ÃæºÐÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù; ±×¸®°í ÀÌµé ¼±Áø Àΰ£µé(developed)Àº ÈÄÁø Àΰ£µé¿¡°Ô ¾î´À Á¤µµ µµ¿òÀÌ µÈ´Ù´Â °ÍÀ» º¸¿©ÁÖ´Â °ÍÀÌ ´õ¿í ´õ ÇÊ¿äÇÏ´Ù¡ªÀÚÀ¯¸¦ ¹Ù¶óÁöµµ ¾Ê°í ÀÚÀ¯¸¦ ÀÌ¿ëÇÒ ¶æÀÌ ¾ø´Â »ç¶÷µé¿¡°Ô ´Ù¸¥ »ç¶÷µéÀÌ ¹æÇظ¦ ¹ÞÁö ¾Ê°í ÀÚÀ¯¸¦ ÀÌ¿ëÇÒ ¼ö ÀÖµµ·Ï Çã¿ëÇÔÀ¸·Î½á ¾Ë±â ½¬¿î(intelligible) ¹æ¹ýÀ¸·Î º¸»ó¹ÞÀ» ¼ö ÀÖ´Ù´Â °ÍÀ» ÁöÀûÇØÁÙ ÇÊ¿ä°¡ ÀÖ´Ù.
±×·¯¸é ù°·Î ±×µéÀº ¼±ÁøÀΰ£µé·ÎºÎÅÍ ¹º°¡¸¦ ¹è¿ï ¼ö ÀÖÀ» °ÍÀ̶ó°í ³ª´Â Á¦¾ÈÇÏ°í ½Í´Ù. Àΰ£ÀÇ ÀÏ¿¡ ÀÖ¾î¼ µ¶Ã¢¼ºÀÌ °¡Ä¡ ÀÖ´Â ¿ä¼Ò¶ó´Â °ÍÀº ´©±¸µµ ºÎÀÎÇÏÁö ¸øÇÒ °ÍÀÌ´Ù. »õ·Î¿î Áø¸®¸¦ ¹ß°ßÇÏ°í, ÇѶ§´Â Áø¸®¿´´Ù°¡ Áö±ÝÀº ´õÀÌ»ó Áø¸®°¡ ¾Æ´Ò ¶§ À̸¦ ÁöÀûÇØ ÁÙ »Ó ¾Æ´Ï¶ó ¶ÇÇÑ »õ·Î¿î αú¼(°üÇà)À» ½ÃÀÛÇÏ°í ´õ °è¸ùµÈ Çà
À§ÀÇ çÓ(¿¹)¿Í Àΰ£ÀÇ »î¿¡ ÀÖ¾î¼ º¸´Ù ´õ ÁÁÀº ÃëÇâ°ú °¨°¢À» ¼¼¿ì´Â »ç¶÷µéÀÌ Ç×»ó ÇÊ¿äÇÏ´Ù. ÀÌ°ÍÀº ¼¼»óÀº ±×°ÍÀÇ ¸ðµç ¼ö´Ü°ú °üÇà¿¡ ÀÖ¾î¼ ÀÌ¹Ì ¿Ïº®À» ´Þ¼ºÇß´Ù°í´Â ¹ÏÁö ¾Ê´Â ±× ¾î¶² »ç¶÷¿¡ ÀÇÇؼµµ ¹Ý¹ÚµÉ ¼ö ¾ø´Ù. (¼¼»óÀÌ ¿Ïº®ÇÏ´Ù°í´Â ¹ÏÁö ¾Ê´Â »ç¶÷Àº ¸ðµÎ ÀÌ »ç½ÇÀ» ¹Ý¹ÚÇÒ ¼ö ¾ø´Ù.)
20-4-140
It is true that this benefit is not capable of being rendered by everybody alike: there are but few persons, in comparison with the whole of mankind, whose experiments, if adopted by others, would be likely to be any improvement on established practice. But these few are the salt of the earth; without them, human life would become a stagnant pool. Not only is it they who introduce good things which did not before exist; it is they who keep the life in those which already existed. If there were nothing new to be done, would human intellect cease to be necessary? Would it be a reason why those who do the old things should forget why they are done, and do them like cattle, not like human beings? There is only too great a tendency in the best beliefs and practices to degenerate into the mechanical; and unless there were a succession of persons whose ever-recurring originality prevents the grounds of those beliefs and practices from becoming merely traditional, such dead matter would not resist the smallest shock from anything really alive, and there would be no reason why civilization should not die out, as in the Byzantine Empire. Persons of genius, it is true, are, and are always likely to be, a small minority; but in order to have them, it is necessary to preserve the soil in which they grow. Genius can only breathe freely in an atmosphere of freedom. Persons of genius are, ex vi termini, more individual than any other people¡ªless capable, consequently, of fitting themselves, without hurtful compression, into any of the small number of moulds which society provides in order to save its members the trouble of forming their own character.(p.71-72)
ÀÌ ÇýÅÃÀº ¸ðµç »ç¶÷ÀÌ ¶È°°ÀÌ ¸¸µé¾î ³¾ ¼ö ÀÖ´Â °ÍÀº ¾Æ´Ï´Ù: ±×ÀÇ ½ÇÇèÀÌ ´Ù¸¥ »ç¶÷µé¿¡ ÀÇÇØ Ã¤ÅÃÀÌ µÈ´Ù¸é ±âÁ¸ÀÇ °üÇà¿¡ Á¶±ÝÀÌ¶óµµ °³¼±À» °¡Á®¿Ã °¡´É¼ºÀÌ ÀÖ´Â »ç¶÷Àº Àηù Àüü¿Í ºñ±³ÇÏ¸é ¼Ò¼ö¿¡ ºÒ°úÇϱ⠶§¹®ÀÌ´Ù. ±×·¯³ª ÀÌ ¼Ò¼öµéÀÌ ¼¼»óÀÇ ¼Ò±ÝÀÌ´Ù; ±×µéÀÌ ¾ø´Ù¸é Àΰ£ÀÇ »îÀº È帣Áö ¾Ê´Â ¿õµ¢ÀÌ¿Í °°À» °ÍÀÌ´Ù. ì¤îñ(ÀÌÀü)¿¡ Á¸ÀçÇÏÁö ¾Ê¾Ò´ø ÁÁÀº °Íµé(things)À» µµÀÔÇÏ´Â »ç¶÷ÀÌ ¹Ù·Î ±×µéÀÏ »Ó ¾Æ´Ï¶ó ÀÌ¹Ì Á¸ÀçÇÏ´Â °ÍµéÀÇ »ý¸íÀ» À¯ÁöÇØÁÖ´Â »ç¶÷µµ ±×µéÀÌ´Ù. »õ·ÎÀÌ ÇØ¾ß µÉ °ÍÀÌ ¾ø´Ù¸é Àΰ£ÀÇ ò±àõ(Áö¼º)Àº Çʿ伺ÀÌ ³¡³ª°Ô µÉ °ÍÀΰ¡? ±×°ÍÀÌ(»õ·ÎÀÌ ÇØ¾ß µÉ °ÍÀÌ ¾ø´Â °Í) ¿¾°Í(°üÇà)À» ±×´ë·Î ´ä½ÀÇÏ´Â »ç¶÷µéÀÌ ±×°ÍµéÀÌ ¿Ö ±×·¸°Ô ÇØÁö´ÂÁö¸¦ Àؾî¹ö¸®°í ±×°ÍµéÀ» Àΰ£ÀÌ ¾Æ´Ï°í °¡Ãàó·³ ÇÏ´Â ÀÌÀ¯Àϱî? ÃÖ¼±ÀÇ ½Å³ä°ú °üÇà¿¡µµ ±â°èÀûÀ¸·Î Åð¶ôÇÏ´Â °æÇâÀÌ ³Ê¹«³ª ¸¹´Ù; ±×¸®°í Ç×»ó »õ·ÎÀÌ Å¾´Â µ¶Ã¢¼ºÀ¸·Î ±×·± ½Å³ä°ú °üÇàÀÌ ´ÜÁö ÀüÅëÀûÀÎ °ÍÀÌ µÇ´Â °ÍÀ» °è¼ÓÇؼ ¸·¾ÆÁÙ »ç¶÷µéÀÌ ¾øÀ¸¸é ±×·± Á×Àº ¹°Áú(ÀüÅë)Àº ÁøÁ¤À¸·Î »ì¾Æ ÀÖ´Â °ÍÀ¸·ÎºÎÅÍÀÇ ÃÖ¼ÒÇÑÀÇ Ãæ°Ý¿¡µµ ÀúÇ×ÇÏÁö ¸øÇÒ °ÍÀÌ¸ç ºñÀÜƾ Á¦±¹¿¡¼Ã³·³ ¹®¸íÀÌ »ç¸êÇÏÁö ¸øÇÒ ÀÌÀ¯´Â ¾ø´Ù. õÀç´Â ¼Ò¼öÀÌ°í Ç×»ó ±×·² °ÍÀ̶ó´Â °ÍÀº »ç½ÇÀÌ´Ù. ±×·¯³ª õÀçµéÀ» È®º¸Çϱâ À§Çؼ´Â ±×µéÀÌ ¼ºÀåÇÒ ¼ö ÀÖ´Â Åä¾çÀ» º¸Á¸ÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ´Ù. õÀç´Â ÀÚÀ¯·Î¿î ºÐÀ§±â¿¡¼¸¸ È£ÈíÇÒ ¼ö ÀÖ´Ù. õÀç´Â Á¤ÀÇÇÏ¸é ´Ù¸¥ ¾î¶² »ç¶÷µéº¸´Ùµµ °³ÀÎÀûÀÌ´Ù¡ªÃµÀç´Â, »çȸ°¡ ±× ±¸¼º¿øµéÀÌ ±×µé ÀÚ½ÅÀÇ Æ¯¼º(character)À» ½º½º·Î Çü¼ºÇÏ´Â ¼ö°í¸¦ ¸ð¸éÇØ ÁÖ±â À§Çؼ Á¦°øÇÏ´Â ¼Ò¼öÀÇ Æ²[(ñÑúþ(ÁÖÇü)] ÁßÀÇ ¾î´À Çϳª¿¡, °íÅ뽺·± ¾ÐÃàÀÌ ¾øÀÌ´Â (°íÅëÀÌ ¾øÀÌ´Â) ¸ÂÃß´Â ´É·ÂÀÌ ´õ ºÎÁ·ÇÏ´Ù (º¸Åë»ç¶÷º¸´Ù´Â).
20-5-141
It does seem, however, that when the opinions of masses of merely average men are everywhere become or becoming the dominant power, the counterpoise and corrective to that tendency would be the more and more pronounced individuality of those who stand on the higher eminences of thought. It is in these circumstances most especially, that exceptional individuals, instead of being deterred, should be encouraged in acting differently from the mass. In other times there was no advantage in their doing so, unless they acted not only differently, but better. In this age, the mere example of non-conformity, the mere refusal to bend the knee to custom, is itself a service. Precisely because the tyranny of opinion is such as to make eccentricity a reproach, it is desirable, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigour, and moral courage which it contained. That so few now dare to be eccentric, marks the chief danger of the time.
I have said that it is important to give the freest scope possible to uncustomary things, in order that it may in time appear which of these are fit to be converted into customs. (p.74)
±×·¯³ª ´ÜÁö Æò±ÕÀÎÀ¸·Î ±¸¼ºµÈ ´ëÁßÀÇ ÀÇ°ßÀÌ ¾îµð¿¡¼³ª Áö¹èÀûÀÎ ±Ç·ÂÀÌ µÇ°Å³ª µÇ°í ÀÖÀ» ¶§´Â ±×·± °æÇâ¿¡ ±ÕÇüÃß³ª ±³Á¤ÀÚ°¡ µÇ´Â °ÍÀº »ý°¢ÀÌ º¸´Ù ´õ ³ôÀº À§Ä¡¿¡ ÀÖ´Â »ç¶÷µéÀÇ ´õ¿í´õ ¸í¹éÇÑ °³¼ºÀÎ °Íó·³ º¸ÀδÙ. Ưº°ÇÑ °³ÀÎÀÌ ´ëÁß°ú´Â ´Ù¸£°Ô È°µ¿ÇÔ¿¡ ÀÖ¾î¼ îÁò(ÀúÁö)´çÇÏ´Â ´ë½Å °Ý·Á¸¦ ¹Þ¾Æ¾ß ÇÏ´Â °ÍÀº Ưº°È÷ ¹Ù·Î ÀÌ·± ȯ°æ¿¡¼´Ù. ´Ù¸¥ ¶§¿¡´Â ±×µéÀÌ ´Ù¸£°Ô ÇൿÇÒ »Ó ¾Æ´Ï¶ó ´õ ÈǸ¢ÇÏ°Ô ÇൿÇÏÁö ¾Ê´Â´Ù¸é ±×µéÀÌ ±×·¸°Ô ÇൿÇÏ´Â °ÍÀº ¾Æ¹«·± À̵æÀÌ µÇÁö ¾Ê´Â´Ù. ÀÌ ½Ã´ë¿¡´Â ´Ü¼øÇÑ ºÒ¼øÁ¾(´ëÁßÀÇ »ý°¢¿¡ ´ëÇÑ), °ü½À¿¡ ¹«¸ ²Ý´Â °ÍÀ» ´Ü¼øÈ÷ °ÅºÎÇÏ´Â °Í ±× ÀÚü¸¸À¸·Îµµ °øÇå(service)ÀÌ µÈ´Ù. Á¤È®È÷ ¸»Çؼ ¿©·Ð(opinion)ÀÇ ÆøÁ¤ÀÌ Ðôú¼(±âÇà)À» ºÒ¸í¿¹·Î ¸¸µé¸¸Å ½ÉÇϱ⠶§¹®¿¡ ÀÌ ÆøÁ¤À» µ¹ÆÄÇϱâ À§Çؼ´Â »ç¶÷µéÀÌ ±âÇàÀûÀÌ µÇ¾î¾ß ÇÏ´Â °ÍÀÌ ¹Ù¶÷Á÷ÇÏ´Ù. °³¼º(character)ÀÇ ÈûÀÌ Ç³ºÎÇÒ ¶§¿Í dzºÎÇÑ °÷¿¡¼ Ç×»ó ±âÇàÀÌ Ç³ºÎÇÏ¿´´Ù; ±×¸®°í ¾î¶² »çȸÀÇ ±âÇàÀÇ ¾çÀº ±× »çȸ°¡ ÇÔÀ¯ÇÏ°í Àִ õÀç¿Í Á¤½Å·Â°ú µµ´öÀû ¿ë±âÀÇ ¾ç°ú ºñ·ÊÇØ ¿Ô´Ù. ³Ê¹«³ª ÀûÀº ¼öÀÇ »ç¶÷µé¸¸ÀÌ °¨È÷ ѱìÑ(±âÀÎ)ÀûÀÌ µÇ±â¸¦ ¿øÇÏ°í ÀÖ´Ù´Â °ÍÀº ½Ã´ëÀÇ À§ÇèÀ» Ç¥½ÃÇÏ°í ÀÖ´Ù.
³ª´Â Þª°ü½ÀÀûÀÎ °Íµé Áß ¾î´À °ÍÀÌ ¶§°¡ µÇ¸é °ü½ÀÀ¸·Î ÀüȯÇÏ´Â µ¥ ÀûÇÕÇÑÁö°¡ ¹àÇôÁöµµ·Ï Çϱâ À§Çؼ ºñ°ü½ÀÀûÀÎ °Íµé¿¡°Ô °¡Àå dzºÎÇÑ(free) æ®ò¢(¿©Áö)¸¦ ÁÖ´Â °ÍÀÌ Áß¿äÇÏ´Ù°í ¸»Çß¾ú´Ù.
20-6-142
But independence of action, and disregard of custom, are not solely deserving of encouragement for the chance they afford that better modes of action, and customs more worthy of general adoption, may be struck out; nor is it only persons of decided mental superiority who have a just claim to carry on their lives in their own way. There is no reason that all human existence should be constructed on some one or some small number of patterns. If a person possesses any tolerable amount of common sense and experience, his own mode of laying out his existence is the best, not because it is best in itself, but because it is his own mode. Human beings are not like sheep; and even sheep are not undistinguishably alike. A man cannot get a coat or a pair of boots to fit him, unless they are made to his measure, or he has a whole warehouseful to choose from: and is it easier to fit him with a life than with a coat, or are human beings more like one another in their whole physical and spiritual conformation than in the shape of their feet? If it were only that people have diversities of taste, that is reason enough for not attempting to shape them all after one model. But different persons also require different conditions for their spiritual development; and can no more exist healthily in the same moral, than all the variety of plants can in the same physical, atmosphere and climate. (p.75)
ÇൿÀÇ µ¶¸³°ú °ü½ÀÀ» ¹«½ÃÇÏ´Â °ÍÀº º¸´Ù ´õ ÁÁÀº Çൿ¾ç½Ä°ú »çȸ Àü¹ÝÀû(general)À¸·Î äÅÃÇÒ¸¸ÇÑ °¡Ä¡°¡ ´õ ¸¹Àº °ü½ÀÀÌ °³Ã´(strike out)µÉ ¼ö ÀÖ´Â ±âȸ[±×°Íµé(µ¶¸³°ú ¹«½Ã)ÀÌ Á¦°øÇÏ´Â]¸¦ À§Çؼ À¯ÀÏÇÏ°Ô Àå·ÁµÇ¾î¾ß ÇÒ °¡Ä¡°¡ ÀÖ´Â °ÍÀº ¾Æ´Ï´Ù; ȤÀº ÀÚ½ÅÀÇ ¹æ½ÄÀ¸·Î »îÀ» »ì¾Æ°¥ Á¤´çÇÑ ±Ç¸®¸¦ ÁÖÀåÇÒ ¼ö ÀÖ´Â »ç¶÷Àº °áÁ¤ÀûÀ¸·Î ¿ì¿ùÇÑ Á¤½Å´É·ÂÀ» °¡Áø »ç¶÷¸¸Àº ¾Æ´Ï´Ù. ¸ðµç »ç¶÷ÀÇ »ýÁ¸ÀÌ ¾î¶² °³ÀÎ ¶Ç´Â ¼Ò¼öÀÇ ¸ðÇü(patterns)¿¡ µû¶ó ±¸ÃàµÇ¾î¾ß ÇÒ ÀÌÀ¯´Â ¾ø´Ù. ¸¸¾à ÇÑ °³ÀÎÀÌ ¿ëÀÎ °¡´ÉÇÑ ¾çÀÇ »ó½Ä°ú °æÇèÀ» ¼ÒÀ¯ÇÏ°í ÀÖ´Ù¸é ÀÚ½ÅÀÇ »ýÁ¸À» ÆîÄ¡´Â ÀÚ½ÅÀÇ ¹æ½Ä(mode)ÀÌ, ±×°ÍÀÌ ±× ÀÚü·Î¼ ÃÖ¼±À̱⠶§¹®ÀÌ ¾Æ´Ï¶ó ±×°ÍÀÌ ÀÚ½ÅÀÇ ¹æ½ÄÀ̱⠶§¹®¿¡, ÃÖ¼±ÀÇ ¹æ½ÄÀÌ µÈ´Ù. Àΰ£Á¸Àç´Â ¾ç¶¼¿Í´Â ´Ù¸£´Ù. ±×¸®°í ¾çµéµµ ±¸º° ¸ø ÇÒ ¸¸Å ¶È°°Áö´Â ¾Ê´Ù. ¾î¶² ÇÑ »ç¶÷Àº ¾çº¹À̳ª ½Å¹ßÀÌ ±×ÀÇ Ä¡¼ö¿¡ ¸ÂÃß¾î¼ ¸¸µé¾îÁö°Å³ª °ñ¶ó¾ß ÇÒ ¿ÊÀ̳ª ½Å¹ßÀÌ Ã¢°í Çϳª °¡µæÈ÷ µÇÁö ¾ÊÀ¸¸é ±×¿¡°Ô ¸Â´Â °ÍÀ» ±¸ÇÒ ¼ö°¡ ¾ø´Ù. »îÀ» ±×¿¡°Ô ¸ÂÃß´Â °ÍÀÌ ½Å¹ßº¸´Ù ´õ ½¬¿ï °ÍÀΰ¡ ¾Æ´Ï¸é Àΰ£Àº ½Å¹ßÀÇ Çüź¸´Ù´Â Àüü À°Ã¼Àû Á¤½ÅÀû ±¸Á¶¿¡ ÀÖ¾î¼ »óÈ£°£¿¡ ´õ ºñ½ÁÇÑ°¡? »ç¶÷µéÀÌ ´Ù¾çÇÑ ÃëÇâÀ» °¡Áö°í ÀÖ´Ù¸é ±×°ÍÀº ¸ðµç Àΰ£À» ÇϳªÀÇ Æ²¿¡ ¸ÂÃß¾î¼ ¸¸µé·Á´Â ½Ãµµ¸¦ ÇÏÁö ¸»¾Æ¾ß ÇÒ ÃæºÐÇÑ ÀÌÀ¯°¡ µÈ´Ù. ±×·¯³ª °¢°¢ ´Ù¸¥ »ç¶÷µéÀº Á¤½ÅÀû ¹ß´ÞÀ» À§ÇÑ °¢°¢ ´Ù¸¥ Á¶°ÇÀ» °¡Áö°í ÀÖ´Ù. ±×¸®°í ±×µéÀÌ µ¿ÀÏÇÑ µµ´öÀû Á¶°Ç¿¡¼ »ì ¼ö ¾ø´Â °ÍÀº ¸ðµç Á¾·ùÀÇ ½Ä¹°µéÀÌ µ¿ÀÏÇÑ ÀÚ¿¬Àû (physical) ȯ°æ(atmosphere)°ú ±âÈÄ¿¡¼ »ì ¼ö ¾ø´Â °Í°ú °°´Ù.
20-7-143
The same things which are helps to one person towards the cultivation of his higher nature, are hindrances to another. The same mode of life is a healthy excitement to one, keeping all his faculties of action and enjoyment in their best order, while to another it is a distracting burthen, which suspends or crushes all internal life. Such are differences among human beings in their sources of pleasure, their susceptibilities of pain, and the operation on them of different physical and moral agencies, that unless there is corresponding diversity in their modes of life, they neither obtain their fare share of happiness, nor grow up to the mental, moral and aesthetic stature of which their nature is capable. Why should then tolerance, as far as the public sentiment is concerned, extend only to tastes and modes of life which extort acquiescence by the multitude of their adherents? Nowhere (except in some monastic institutions) is diversity of taste entirely unrecognized; a person may, without blame, either like or dislike rowing, or music, or athletic exercises, or chess, or cards, or study. because both those who like each of these things, and those who dislike them, are too numerous to be put down. But the man, and still more the woman, who can be accused either of doing 'What nobody does', or of not doing 'what everybody does', is the subject of as much depreciatory remark as if he or she had committed some grave moral delinquency. (p.75-76)
º¸´Ù ³ôÀº Ç°¼ºÀÇ ¹è¾ç¿¡ µµ¿òÀÌ µÇ´Â °ÍµéÀÌ ´Ù¸¥ »ç¶÷¿¡°Ô´Â ¹æÇØ°¡ µÈ´Ù. µ¿ÀÏÇÑ »îÀÇ ¾ç½ÄÀÌ ÇÑ »ç¶÷¿¡°Ô´Â ±×ÀÇ Çൿ°ú ±â»ÝÀÇ ¸ðµç ±â´ÉÀ» ÃÖ¼±ÀÇ »óÅ·ΠÀ¯ÁöÇØ ÁÖ¸é¼ °Ç°ÇÑ ÀÚ±Ø(excitement)ÀÌ µÇ´Â ¹Ý¸é ¶Ç ÇϳªÀÇ ´Ù¸¥ »ç¶÷¿¡°Ô´Â ±×ÀÇ ³»¸éÀÇ »îÀ» Á¤Áö½ÃÅ°°Å³ª ºÐ¼âÇÏ´Â ½É¶õÇÑ ÁüÀÌ µÉ ¼öµµ ÀÖ´Ù. öáÕ¥(Äè¶ô)ÀÇ ¿øõ, °íÅëÀÇ °¨¼ö¼º, ±×¸®°í ±×µé¿¡ ´ëÇÑ ½ÅüÀû µµ´öÀû ±â°üÀÇ ÀÛ¿ë¿¡ ÀÖ¾î¼ Àΰ£µé »çÀÌÀÇ Â÷ÀÌ°¡ ³Ê¹«³ª ½ÉÇؼ ±×µéÀÇ »îÀÇ ¾ç½Ä¿¡ ÀÖ¾î¼ ÀÌ¿¡ »óÀÀÇÏ´Â ´Ù¾ç¼ºÀÌ ¾øÀ¸¸é ±×µéÀº ±×µé¿¡°Ô ÇØ´çµÇ´Â °øÁ¤ÇÑ ¸òÀÇ ÇູÀ» ȹµæÇÒ ¼ö ¾ø°í ±×µéÀÇ º»¼ºÀÌ ºÎ¿©ÇÒ ¼ö ÀÖ´Â Á¤½ÅÀû µµ´öÀû Ú¸ùÊ(¹ÌÇÐ)Àû Å°(stature; ´Þ¼º, ¼ºÀå)±îÁö ¼ºÀåÇÒ ¼ö ¾øÀ» °ÍÀÌ´Ù. ±×·¸´Ù¸é ¿Ö Íëñë(°øÁß)ÀÇ Á¤¼°¡ °ü·ÃµÇ´Â ÇÑ °ü¿ë(tolerance)Àº ´Ù¼öÀÇ ÁöÁöÀÚµéÀÌ 黙ìã(¹¬ÀÎ)À» °¿äÇÏ´Â ÃëÇâ°ú »îÀÇ ¾ç½Ä¿¡¸¸ º£Ç®¾î(extend)Á®¾ß Çϴ°¡? ¾îµð¿¡µµ (¸î¸î ¼öµµ¿øÀ» Á¦¿ÜÇÏ°í) ÃëÇâÀÇ ´Ù¾ç¼ºÀÌ ´«¿¡ ¶çÁö ¾Ê´Â °÷ÀÌ ¾ø´Ù (¾îµð¿¡ °¡µµ ÃëÇâÀÇ ´Ù¾ç¼ºÀ» º¼ ¼ö ÀÖ´Ù). »ç¶÷Àº ¾Æ¹«·± ºñ³µµ ¹ÞÁö ¾Ê°í ¹è Á£±â¸¦, À½¾ÇÀ», ¿îµ¿À», ü½º¸¦, ÈÅõ¸¦, °øºÎ¸¦ ÁÁ¾ÆÇÒ ¼öµµ ÀÖ°í ¾È ÁÁ¾ÆÇÒ ¼öµµ ÀÖ´Ù. ¿Ö³ÄÇϸé À̰͵é ÁßÀÇ °¢°¢À» ÁÁ¾ÆÇÏ´Â »ç¶÷µé°ú ±×°ÍµéÀ» ½È¾îÇÏ´Â »ç¶÷µéÀÌ ³Ê¹« ¸¹¾Æ¼ ±â·ÏÇÒ ¼ö°¡ ¾ø±â ¶§¹®ÀÌ´Ù. ±×·¯³ª ¡®¾Æ¹«µµ ÇÏÁö ¾Ê´Â °ÍÀ» ÇÑ´Ù¡¯°í Çؼ ȤÀº ¡®¸ðµÎ°¡ ÇÏ´Â °ÍÀ» ÇÏÁö ¾Ê´Â´Ù¡¯ Çؼ ³²ÀÚ ´õ¿íÀÌ ¿©ÀÚ°¡ ¾ÆÁ÷µµ ºñ³À» ¹ÞÀ» ¼ö ÀÖ´Â °ÍÀº ¸¶Ä¡ ±×³ª ±× ¿©ÀÚ°¡ ½É°¢ÇÑ(grave) µµ´öÀû ºñÇàÀ» ¹üÇÑ °Í°ú ¶È°°Àº Á¤µµÀÇ ºñ³ÀÇ ´ë»óÀÌ µÇ°í ÀÖ´Ù.
20-8-144
The despotism of custom is everywhere the standing hinderance to human advancement, being in unceasing antagonism to that disposition to aim at something better than customary, which is called, according to circumstances, the spirit of liberty, or that of progress or improvement. The spirit of improvement is not always a spirit of liberty, for it may aim at forcing improvements on an unwilling people; and the spirit of liberty, in so far as it resists such attempts, may ally itself locally and temporarily with the opponents of improvement; but the only unfailing and permanent source of improvement is liberty, since by it there are as many possible independent centres of improvement as there are individuals. The progressive principle, however, in either shape, whether as the love of liberty or of improvement, is antagonistic to the sway of Custom, involving at least emancipation from that yoke; and the contest between the two constitutes the chief interest of the history of mankind. The greater part of the world has, properly speaking, no history, because the Despotism of Custom is complete. This is the case over the whole East. Custom is there, in all things, the final appeal; justice and right mean conformity to custom; the argument of custom no one, unless some tyrant intoxicated with power, thinks of resisting. And we see the result. Those nations must once have had originality; they did not start out of the ground, lettered, and versed in many of the arts of life; they made themselves all this, and were then the greatest and most powerful nations of the world. What are they now? The subjects of dependants of tribes whose forefathers wandered in the forests when theirs had magnificent palaces and gorgeous temples, but over whom custom exercised only a divided rule with liberty and progress. A people, it appears, may be progressive for a certain length of time, and then stops: when does it stop? When it ceases to possess individuality.*(p.78)
°ü½ÀÀÇ µ¶Àç´Â »óȲ³í¸®(circumstances)¿¡ ÀÇÇϸé ÀÚÀ¯ÀÇ Á¤½Å ¶Ç´Â Áøº¸ ȤÀº °³·®ÀÇ Á¤½ÅÀ̶ó°í ÀÏÄþîÁö´Â, ±âÁ¸ °ü½Àº¸´Ù ´õ ÁÁÀº °ÍÀ» ÁöÇâÇÏ´Â, °æÇâ¿¡ Ç×»ó Àû´ëÀûÀ̱⠶§¹®¿¡ ¾îµð¿¡¼³ª ÀηùÀÇ ¹ßÀü¿¡ »ó½ÃÀû Àå¾Ö°¡ µÇ°í ÀÖ´Ù. °³·®ÀÇ Á¤½ÅÀÌ Ç×»ó ÀÚÀ¯ÀÇ Á¤½ÅÀº ¾Æ´Ï´Ù. ±×°ÍÀÌ ¿øÇÏÁöµµ ¾Ê´Â »ç¶÷µé¿¡°Ô °³·®À» °¿äÇÒ ¼öµµ Àֱ⠶§¹®ÀÌ´Ù. ±×¸®°í ÀÚÀ¯ÀÇ Á¤½ÅÀº ±×·± ½Ãµµ(°³·®)¿¡ ÀúÇ×À» ÇÏ´Â ÇÑ °³·®ÀÇ ¹Ý´ëÀÚµé°ú Áö¿ªÀûÀ¸·Î ±×¸®°í ÀϽÃÀûÀ¸·Î ½º½º·Î µ¿¸ÍÀ» ¸ÎÀ» ¼öµµ ÀÖ´Ù. ±×·¯³ª ÀÚÀ¯¿¡ ÀÇÇؼ °³ÀÎÀÇ ¼ö¸¸Å µ¶¸³ÀûÀÎ °³·®ÀÇ Áß½ÉÀι°(centers)ÀÌ ÀÖÀ» ¼ö Àֱ⠶§¹®¿¡ Àý´ëÀû(unfailing)ÀÌ°í ¿µ¿øÇÑ °³·®ÀÇ À¯ÀÏÇÑ ¿øõÀº ÀÚÀ¯ÀÌ´Ù. ±×·¯³ª Áøº¸ÀÇ ¿øÄ¢Àº, ÀÚÀ¯¿¡ ´ëÇÑ »ç¶ûÀ̵ç Áøº¸¿¡ ´ëÇÑ »ç¶ûÀ̵ç, ¾î´À Çü½ÄÀ̵ç ÃÖ¼ÒÇѵµ °ü½ÀÀÇ áÖÚÚ(¼Ó¹Ú; yoke)À¸·ÎºÎÅÍ ÇعæÀ» Æ÷ÇÔÇؼ °ü½ÀÀÇ Áö¹è¿¡ Àû´ëÀûÀÌ´Ù; ±×¸®°í ±× µÑ »çÀÌÀÇ ÀïÅõ´Â Àηù ¿ª»çÀÇ ÁÖµÈ °ü½ÉÀ» ±¸¼ºÇÏ°í ÀÖ´Ù. °ü½ÀÀÇ µ¶Àç°¡ ¿Ïº®Çϱ⠶§¹®¿¡ ¼¼°èÀÇ º¸´Ù ´õ ¸¹Àº ºÎºÐÀº, Àû´çÈ÷ ¸»Çؼ, ¿ª»ç°¡ ÀüÇô ¾ø´Ù. ÀÌ°ÍÀº µ¿¾çÀüü¿¡ ÇØ´çµÇ´Â °æ¿ìÀÌ´Ù. ±×°÷¿¡¼´Â °ü½ÀÀº ¸ðµç ºÐ¾ß¿¡¼ ÃÖÁ¾ÀûÀΠȣ¼Ò(appeal; Èû, Ç×°í)ÀÌ´Ù. Á¤ÀÇ¿Í ïáÔ³(Á¤µµ; right)´Â °ü½À°úÀÇ ÀÏÄ¡¸¦ ÀǹÌÇÑ´Ù; ±Ç·Â¿¡ µµÃëµÈ µ¶ÀçÀÚ(ÀüÁ¦±ºÁÖ)°¡ ¾Æ´Ï¶ó¸é ´©±¸µµ °ü½ÀÀÇ ÁÖÀå¿¡ ÀúÇ×ÇÒ »ý°¢À» ÇÏÁö ¾Ê´Â´Ù. ±×¸®°í ¿ì¸®´Â ±× °á°ú¸¦ º¸°Ô µÈ´Ù. ±×·± ³ª¶óµéÀº ÇѶ§´Â µ¶Ã¢¼ºÀ» °¡Áö°í ÀÖ¾úÀ½¿¡ Ʋ¸²¾ø´Ù; ±×·± ³ª¶óµéÀº »îÀÇ ºÐ¾ß(arts: ¿¹¼ú°ú ±â¼ú)¿¡¼ ¹®ÀÚ·Î ±â·ÏÀÌ µÇ°í ãÌÙþ(½Ã¹®)ÀÌ ÀÖ¾î¼ ¸Ç¶¥¿¡¼ ½ÃÀÛÇÏÁö ¾Ê¾Ò¾ú´Ù; ±×µéÀº ÀÌ ¸ðµç °ÍÀ» µ¶ÀÚÀûÀ¸·Î ¸¸µé¾ú°í ±×¶§´Â ¼¼°è¿¡¼ °¡Àå À§´ëÇÏ°í °¡Àå °·ÂÇÑ ³ª¶ó¿´´Ù. Áö±Ý ±×µéÀº ¾î¶²°¡? ±×µéÀÇ Á¶»óµéÀÌ ¿õÀåÇÑ ÏàÏô(±Ã±È)°ú ´«ºÎ½Å »ç¿øÀ» °¡Áö°í ÀÖÀ» ¶§¿¡ Á¶»óÀÌ ½£¼ÓÀ» Çì¸Å°í ´Ù³æÁö¸¸ °ü½ÀÀÌ ÀÚÀ¯¿Í Áøº¸¿Í ÇÔ²² ºÎºÐÀûÀ¸·Î¸¸ Áö¹è(exercised)ÇÏ¿´´ø ºÎÁ·ÀÇ ÈļյéÀÇ ¹é¼º(ÀÌ µÇ¾î ÀÖ´Ù.)〱µ¿¾çÀÌ ¼¾çÀÇ Áö¹è¸¦ ¹Þ°í ÀÖ´Ù¡µ ÇϳªÀÇ ¹ÎÁ·Àº ¾î´À ±â°£ µ¿¾È Áøº¸ÀûÀÌ´Ù°¡ ±×¸®°í´Â Áß´ÜµÇ¾î ¹ö¸®´Â °Íó·³ º¸ÀδÙ; ¾ðÁ¦ ¸ØÃߴ°¡? ±× ¹ÎÁ·ÀÌ °³¼º(°³ÀÎÀÇ ÀÚÀ¯)À» °¡Áö±â¸¦ Áß´ÜÇÒ ¶§ÀÌ´Ù.
20-9-145
It is individuality that we war against: we should think we had done wonders if we had made ourselves all alike; forgetting that the unlikeness of one person to another is generally the first thing which draws the attention of either to the imperfection of his own type, and the superiority of another, or the possibility, by combining the advantages of both, of producing something better than either. We have a warning example in China¡ª a nation of much talent, and, in some respects, even wisdom, owing to the rare good fortune of having been provided at an early period with a particularly good set of customs, the work, in some measure, of men to whom even the most enlightened European must accord, under some limitations, the title of sages and philosophers. They are remarkable, too, in the excellence of their apparatus for impressing, as far as possible, the best wisdom they possess upon every mind in the community, and securing that those who have appropriated most of it shall occupy the posts of honor and power. Surely the people who did this have discovered the secret of human progressiveness, and must have kept themselves steadily at the head of the movement of the world. On the contrary they have become stationary¡ªhave remained so for thousands of years; and if they are ever to be farther improved, it must be by foreigners. (p.79-80)
¿ì¸®°¡ ÀüÀïÇÏ´Â »ó´ë´Â ¹Ù·Î °³¼ºÀÌ´Ù: ÇÑ »ç¶÷ÀÌ ´Ù¸¥ »ç¶÷°ú °°Áö ¾ÊÀº °ÍÀº ÀϹÝÀûÀ¸·Î, ÀÚ±â ÀÚ½ÅÀÇ ºÒ¿ÏÀü¼º°ú ŸÀÎÀÇ ¿ì¼ö¼º¿¡, ȤÀº å»íº(¾çÀÚ)ÀÇ ÀåÁ¡À» °áÇÕÇÏ¿© ¾î´À ÂÊ Çϳª º¸´Ù ´õ ÁÁÀº °ÍÀ» »ý»êÇÒ ¼ö ÀÖ´Â °¡´É¼º¿¡, °¢ÀÚÀÇ °ü½ÉÀ» ²øµµ·Ï ÇØÁÖ´Â Áß¿äÇÑ °ÍÀ̶ó´Â °ÍÀ» ¸Á°¢ÇÏ°í ¿ì¸®°¡ ¿ì¸® ÀڽŵéÀ» ¸ðµÎ ¶È°°ÀÌ ¸¸µç´Ù¸é ¿ì¸®´Â ³î¶ó¿î ÀÏÀ» Çß´Ù°í »ý°¢ÇØ¾ß ÇÑ´Ù. ¿ì¸®´Â Áß±¹¿¡¼ ÇϳªÀÇ °æ°íÀûÀÎ »ç·Ê¸¦ °¡Áö°í ÀÖ´Ù¡ª °¡Àå °³¸íµÈ À¯·´Àε鵵, ¾î´À Á¤µµÀÇ ÇѰ踦 µÎ°í, úçíº(ÇöÀÚ)¿Í öÇÐÀÚÀÇ ÄªÈ£¸¦ ¹ÙÃÄ¾ß µÉ »ç¶÷µéÀÇ ¾÷Àû(work)ÀÎ (¾î´À Á¤µµ), Ưº°È÷ ÈǸ¢ÇÑ ÇÑ ¹À½ÀÇ °ü½ÀµéÀ» ¿ª»çÀÇ Ãʱ⿡ ºÎ¿©¹Þ´Â Ưº°È÷ ýüÏþ(Èñ±Í)ÇÑ Çà¿î ´öÅÿ¡ ¸¹Àº Àç´É°ú ¾î¶² Á¡¿¡¼´Â ÁöÇýÀÇ ³ª¶óÀÎ(Áß±¹¿¡¼ °æ°íÇØ ÁÖ´Â »ç·Ê¸¦ °¡Áö°í ÀÖ´Ù). ±×µéÀº ±×µéÀÌ °¡Áø ÃÖ°íÀÇ ÁöÇý¸¦ °øµ¿Ã¼ÀÇ ¸ðµç »ç¶÷ÀÇ Á¤½Å(mind)¿¡ °¡´ÉÇÑ ÇÑ ±íÀÌ Ê¾ìÔ(°¢ÀÎ)½ÃÅ°°í ±× ÁöÇýÀÇ ´ëºÎºÐÀ» îöéÄ(Àü¿ë)ÇÏ´Â íº(ÀÚ)µé·Î ÇÏ¿©±Ý ±Ç·Â°ú ¸í¿¹ÀÇ Á÷À§¸¦ °¡Áú ¼ö ÀÖµµ·Ï ÇÏ´Â ±×µéÀÇ ±â±¸(Á¦µµ)ÀÇ Å¹¿ùÇÔ¿¡ ÀÖ¾î¼ ºñ»óÇÏ´Ù. È®½ÇÈ÷ ÀÌ·¸°Ô ÇÏ¿´´ø »ç¶÷µéÀº Àΰ£ÀÇ Áøº¸¼ºÀÇ ºñ¹ÐÀ» ¹ß°ßÇÏ¿´¾ú°í Áö¼ÓÀûÀ¸·Î ¼¼°è¿îµ¿ÀÇ ¼±µÎ¿¡ ÀÖ¾úÀ½¿¡ Ʋ¸²¾ø´Ù. ±×¿Í ¹Ý´ë·Î ±×µéÀº Á¤Ã¼ÇØ ¿Ô´Ù¡ª¼öõ ³â µ¿¾È ±×·¸°Ô Á¤Ã¼ÇØ ÀÖ¾ú´Ù. ¸¸¾à¿¡ ±×µéÀÌ ÇÑ ¹øÀÌ¶óµµ °³¼±ÇÏ·Á¸é ±×°ÍÀº ¿Ü±¹Àε鿡 ÀÇÇؼ Çؾ߸¸ ÇÑ´Ù.
20-10-146
They have succeeded beyond all hope in what English philanthropists are so industriously working at¡ªin making a people all alike, all governing their thoughts and conduct by the same maxims and rules; and these are the fruits. The modern regime of public opinion is, in unorganized form, what the Chinese educational and political systems are in an organized; and unless individuality shall be able successfully to assert itself against its yoke, Europe, notwithstanding its noble antecedents and its professed Christianity, will tend to become another China.
What is it that has hitherto preserved Europe from this lot? What has made the European family of nations an improving, instead of a stationary portion of mankind? Not any superior excellence in them, which, when it exists, exists as the effect, not as the cause; but their remarkable diversity of character and culture. Individuals, classes, nations, have been extremely unlike one another: they have struck out a great variety of paths, each leading to something valuable; and although at every period those who travelled in different paths have been intolerant of one another, and each would have thought it an excellent thing if all the rest could have been compelled to travel his road, their attempts to thwart each other's development have rarely had any permanent success, and each has in time endured to receive the good which the others have offered. Europe is, in my judgement, wholly indebted to this plurality of paths for its progressive and many-sided development. But it already begins to possess this benefit in a considerably less degree. (p.80-81)
±×µéÀº Áö±Ý±îÁö ¿µ±¹ ¹Ú¾ÖÁÖÀÇÀÚµéÀÌ ±×Åä·Ï ºÎÁö·±È÷ ³ë·ÂÇÏ°í ÀÖ´Â ¸ðµç Èñ¸ÁÀÌ»óÀ¸·Î ¼º°øÇØ ¿Ô´Ù.¡ª¸ðµç ÀιÎÀ» ¶È°°ÀÌ ¸¸µå´Â µ¥ ÀÖ¾î¼, µ¿ÀÏÇÑ ±³ÈÆ°ú ±ÔÄ¢¿¡ ÀÇÇؼ ÀιÎÀÇ »ç»ó°ú ÇൿÀ» Áö¹èÇÔ¿¡ ÀÖ¾î¼ ¼º°øÇÏ¿´´Ù; ±×¸®°í À̰͵éÀÌ ±× ¿¸ÅÀÌ´Ù. °øÁß¿©·ÐÀÇ Á¶Á÷È µÇÁö ¾ÊÀº Çö´ëÀû Á¦µµ´Â Áß±¹ÀÇ Á¶Á÷ÈµÈ ±³À°°ú Á¤Ä¡Á¦µµÀÎ °ÍÀÌ´Ù; ±×¸®°í °³¼ºÀÌ ¿©·ÐÀÇ ¸Û¿¡¿¡ ´ëÇ×Çؼ ÀÚ½ÅÀÇ ÀÔÀåÀ» ¼º°øÀûÀ¸·Î ÁÖÀåÇÒ ¼ö ¾øÀ¸¸é À¯·´Àº °í±ÍÇÑ îñÖÇ(Àü·Ê; ¿ª»ç)¿Í ¿¡µµ ºÒ±¸ÇÏ°í °øÀÎµÈ ±âµ¶±³¿¡µµ ºÒ±¸ÇÏ°í ¶Ç ÇϳªÀÇ Áß±¹ÀÌ µÇ´Â Ãß¼¼¿¡ µé¾î¼³ °ÍÀÌ´Ù.
À¯·´À» ÀÌ·± ¿î¸íÀ¸·ÎºÎÅÍ Áö±Ý±îÁö ÁöÄÑÁØ °ÍÀº ¹«¾ùÀΰ¡? ¹«¾ùÀÌ À¯·´ÀÇ ±¹°¡ °¡Á·À» ÀηùÀÇ ïÎôò(Á¤Ã¼)ÇÏ´Â ºÎºÐÀÌ ¾Æ´Ï°í ¹ßÀüÇÏ´Â ºÎºÐÀ¸·Î ¸¸µé¾ú´Â°¡? (±×°ÍÀº)±×µé ¼Ó¿¡ ÀÖ´Â ¾î¶°ÇÑ ¶Ù¾î³ ¿ì¼ö¼ºÀÌ ¾Æ´Ï°í (±×·± ¿ì¼ö¼º(it)ÀÌ Á¸ÀçÇÒ ¶§´Â ¿øÀÎÀÌ ¾Æ´Ï¶ó °á°ú·Î¼ Á¸ÀçÇÑ´Ù) ±×µéÀÇ ¼ºÇ°°ú ¹®ÈÀÇ ³î¶ó¿î ´Ù¾ç¼ºÀÌ´Ù. °³Àΰú °è±Þ°ú ±¹¹ÎÀÌ ¼·Î¼·Î Áö±ØÈ÷ ´Ù¸£´Ù. À¯·´ÀεéÀº ´ë´ÜÈ÷ ´Ù¾çÇÑ ±æµéÀ» »¸¾î ³»·È°í(strike out) ÀÌ ±æµéÀº °¢°¢ ¹º°¡ °¡Ä¡ ÀÖ´Â °ÍÀ¸·Î À̲ø¾î °¬´Ù; ±×¸®°í ºñ·Ï ¸ðµç ½Ã´ë¸¶´Ù °¢ÀÚ ´Ù¸¥ ±æ·Î °¬´ø »ç¶÷µéÀÌ ¼·Î¸¦ ¿ë³³ÇÏÁö ¾Ê¾ÒÁö¸¸ ±×¸®°í °¢ÀÚ´Â ³ª¸ÓÁö »ç¶÷µéÀ» ÀڱⰡ °¡´Â ±æ·Î °¡µµ·Ï °¿äÇÒ ¼ö ÀÖ¾ú´Ù¸é ´ë´ÜÈ÷ ÁÁ¾ÒÀ» °Í(excellent)À̶ó°í »ý°¢ÇÏ¿´À» °ÍÀÌÁö¸¸ °¢ÀÚÀÇ ¹ßÀüÀ» ÁÂÀý½ÃÅ°·Á´Â ½Ãµµ´Â ¿µ¿øÇÑ ¼º°øÀ» °ÅµÐ ÀûÀº °ÅÀÇ ¾ø¾ú°í ½Ã°£ÀÌ °¡¸é¼ °¢ÀÚ´Â ´Ù¸¥ »ç¶÷µéÀÌ Á¦¾ÈÇÏ´Â ÁÁÀº °ÍÀ» ¿ë³³ÇÏ¿´´Ù. ³ªÀÇ ÆÇ´ÜÀ¸·Î´Â À¯·´Àº À¯·´ÀÇ Áøº¸ÀûÀÌ°í ´Ù¹æ¸éÀÇ ¹ßÀüÀ» ÀÌ ±æÀÇ ´Ù¼ö¼º¿¡ ÀüÀûÀ¸·Î ½Å¼¼¸¦ Áö°í ÀÖ´Ù. ±×·¯³ª À¯·´Àº ÀÌ¹Ì »ó´çÈ÷ ´õ ÀûÀº Á¤µµ·Î ÀÌ ÇýÅÃÀ» °¡Áö±â ½ÃÀÛÇÏ°í ÀÖ´Ù.
20-11-147
It is decidedly advancing towards the Chinese ideal of making all people alike. M. de Tocqueville, in his last important work, remarks how much more the Frenchmen of the present day resemble one another than did those even of the last generation. The same remark might be made of Englishmen in a far greater degree. In a passage already quoted from Wilhelm von Humboldt, he points out two things as necessary conditions of human development, because necessary to render people unlike one another; namely, freedom, and variety of situations.
The second of these two conditions is in this country every day diminishing. The circumstances which surround different classes and individuals, and shape their characters, are daily becoming more assimilated. Formerly, different ranks, different neighborhoods, different trades and professions lived in what might be called different worlds; at present, to a greater degree in the same. Comparatively speaking, they now read the same things, listen to the same things, see the same things, go to the same places, have their hopes and fears directed to the same objects, have the same rights and liberties, and the same means of asserting them. Great as are the differences of position which remain, they are nothing to those which have ceased. And the assimilation is still proceeding. All the political changes of the age promote it, since they all tend to raise the low and to lower the high.* (p.81)
À¯·´Àº ¸ðµç »ç¶÷À» ¶È°°ÀÌ ¸¸µå´Â Áß±¹Àû ÀÌ»óÀ» ÇâÇØ °áÁ¤ÀûÀ¸·Î ³ª¾Æ°¡°í ÀÖ´Ù. M. de TocquevilleÀº ±×ÀÇ ¸¶Áö¸· Àú¼¿¡¼ ¿À´Ã³¯ÀÇ ÇÁ¶û½ºÀεéÀÌ ½ÉÁö¾î Áö³ ¼¼´ëÀÇ ÇÁ¶û½ºÀÎµé º¸´Ù ¾ó¸¶³ª ¸¹ÀÌ ´õ ¼·Î ºñ½ÁÇÑÁö¸¦ ³íÇÏ°í ÀÖ´Ù. µ¿ÀÏÇÑ ³íÆòÀ» ÈξÀ ´õ ½ÉÇÑ Á¤µµ·Î ¿µ±¹Àο¡ ´ëÇؼ ÇÒ ¼ö ÀÖ°Ú´Ù. ÀÌ¹Ì Wilhelm von Humboldt·Î ÀοëÇÑ ±¸Àý¿¡¼ ±×´Â »ç¶÷µéÀ» »óÈ£ ´Ù¸£°Ô ¸¸µå´Â °ÍÀÌ ÇÊ¿äÇϱ⠶§¹®¿¡ Àΰ£°è¹ßÀÇ ÇÊ¿äÁ¶°ÇÀ¸·Î¼ µÎ °¡Áö, Áï ÀÚÀ¯¿Í »óȲ(ȯ°æ)ÀÇ ´Ù¾ç¼ºÀ» ÁöÀûÇÑ´Ù.
ÀÌ ³ª¶ó¿¡¼´Â À̵é Á¶°Ç Áß¿¡¼ µÎ ¹ø°°¡ ¸ÅÀÏ °¨¼ÒÇÏ°í ÀÖ´Ù. »óÀÌÇÑ °è±Þ°ú °³ÀεéÀ» µÑ·¯½Î°í ±×µéÀÇ ÀΰÝ(Ư¼º)À» Çü¼ºÇÏ°í Àִ ȯ°æµéÀÌ ¸ÅÀÏ ´õ¿í´õ ÔÒûù(µ¿È)µÇ°í ÀÖ´Ù. ì¤îñ(ÀÌÀü)¿¡´Â ´Ù¸¥ °è±Þ, ´Ù¸¥ ÀÌ¿ô, ´Ù¸¥ Á÷¾÷°ú Àü¹®Á÷Àº á¶êÝ(¼ÒÀ§) ´Ù¸¥ ¼¼°è¿¡ »ì¾Ò¾ú´Ù. ÇöÀç´Â Àüº¸´Ùµµ ´õ Å« Á¤µµ±îÁö µ¿ÀÏÇÑ ¼¼°è¿¡ »ì°í ÀÖ´Ù. ºñ±³ÀûÀ¸·Î ¸»ÇÏÀÚ¸é ±×µéÀº Áö±Ý °°Àº °ÍµéÀ» Àаí, °°Àº °ÍÀ» º¸°í, °°Àº Àå¼Ò¿¡ °¡°í, °°Àº ´ë»ó¿¡ ±×µéÀÇ Èñ¸Á°ú °øÆ÷°¡ ÇâÇÏ°Ô ÇÏ°í, °°Àº ±Ç¸®¿Í °°Àº ÀÚÀ¯¸¦ °¡Áö°í ÀÖ°í, ±×°ÍµéÀÇ ±Ç¸®¸¦ ÁÖÀåÇÏ´Â °°Àº ¼ö´ÜÀ» °¡Áö°í ÀÖ´Ù. ³²¾ÆÀÖ´Â ÀÚ¸®(ºÎºÐ)ÀÇ ´Ù¾ç¼º(differences)Àº Å©Áö¸¸ ±×°ÍµéÀº ÀÌ¹Ì »ç¶óÁø ´Ù¾ç¼º¿¡ ºñÇÏ¸é ¾Æ¹«°Íµµ ¾Æ´Ï´Ù. ±×¸®°í µ¿ÈÀÛ¿ëÀº Áö±Ýµµ ÁøÇà ÁßÀÌ´Ù. ³·Àº °ÍÀº ³ôÀÌ·Á ÇÏ°í ³ôÀº °ÍÀº ´õ ³·°Ô ÇÏ·Á°í Çϱ⠶§¹®¿¡ ½Ã´ëÀÇ ¸ðµç Á¤Ä¡Àû º¯È°¡ ±×°Í(µ¿ÈÀÛ¿ë)À» ÁõÁø½ÃÅ°°í ÀÖ´Ù.
20-12-148
A more powerful agency than even all these, in bringing about a general similarity among mankind, is the complete establishment, in this and other free countries, of the ascendancy of public opinion in the State. As the various social eminences which enabled persons entrenched on them to disregard the opinion of the multitude, gradually become levelled; as the very idea of resisting the will of public, when it is positively known that they have a will, disappears more and more from the minds of practical politicians; there ceases to be any social support for nonconformity¡ª any substantive power in society, which, itself opposed to the ascendancy of numbers, is interested in taking under its protection opinions and tendencies at variance with those of the public.
The combination of all these causes forms so great a mass of influences hostile to Individuality that it is not easy to see how it can stand its ground. It will do so with increasing difficulty, unless the intelligent part of the public can be made to feel its value¡ªto see that it is good there should be differences, even though not for the better, even though, as it may appear to them, some should be for worse. If the claims of Individuality are ever to be asserted, the time is now, while much is still wanting to complete the enforced assimilation. It is only in the earlier stages that any stand can be successfully made against the encroachment. The demand that all other people shall resemble ourselves grows by what it feeds on. If resistance waits till life is reduced nearly to one uniform type, all deviation from that type will come to be considered impious, immoral, even monstrous and contrary to nature. Mankind speedily become unable to conceive diversity, when they have been for some time unaccustomed to see it.*(p.81-82)
»ç¶÷µé °¡¿îµ¥¼ ÀüüÀûÀ¸·Î À¯»çÇÔÀ» ÀÏÀ¸Å°´Â µ¥¿¡ ÀÌ ¸ðµç °Íµéº¸´Ùµµ ´õ °·ÂÇÑ Èû(agency)Àº, ÀÌ ³ª¶ó¿Í ´Ù¸¥ ÀÚÀ¯±¹°¡¿¡¼, ±¹°¡ÀûÀ¸·Î ´ëÁß¿©·ÐÀÌ Áö¹è±ÇÀ» ¿ÏÀüÈ÷ È®¸³ÇÑ °ÍÀÌ´Ù. »ç¶÷µé·Î ÇÏ¿©±Ý ´Ù¼öÀÇ ÀÇ°ßÀ» ¹«½ÃÇÏ°í ÁýÂøÇÏ´Â °ÍÀ» °¡´ÉÇÏ°Ô ÇØ ÁÖ´Â ´Ù¾çÇÑ »çȸÀûÀ¸·Î Ź¿ùÇÑ °ÍµéÀÌ(eminences) Á¡Á¡ ÆòÁØȵʿ¡ µû¶ó¼, Íëñë(°øÁß)ÀÇ ¿©·Ð¿¡ ÀúÇ×ÇÑ´Ù´Â ¹Ù·Î ±× »ý°¢ÀÌ, ´ëÁßÀÌ ÇϳªÀÇ ÀÇÁö¸¦ °¡Áö°í ÀÖ´Ù´Â °ÍÀÌ ±àÁ¤ÀûÀ¸·Î ¾Ë·Á Áö¸é¼, Çö½Ç Á¤Ä¡ÀÎÀÇ ¸¶À½À¸·ÎºÎÅÍ ´õ¿í ´õ »ç¶óÁü¿¡ µû¶ó¼, ÞªÃßÁ¾(ºÒÀÏÄ¡)¿¡ ´ëÇÑ ¸ðµç »çȸÀû ÁöÁö´Â Áß´ÜµÇ°Ô µÈ´Ù¡ª»çȸÀÇ ¸ðµç ½ÇÁúÀû ±Ç·Â(Áö¹è¼¼·Â)Àº, ½º½º·Î ´ëÁß(numbers)ÀÇ Áö¹è±Ç¿¡ ¹Ý´ëÇϱ⠶§¹®¿¡, ´ëÁßÀÇ ÀÇ°ß°ú ¼ºÇâ°ú Ãæµ¹(variance)ÇÏ´Â °ÍÀº ÀÚ½ÅÀÇ º¸È£(°ü¸®)ÇÏ¿¡ µÎ´Â µ¥¿¡ °ü½ÉÀ» °¡Áø´Ù.
ÀÌ ¸ðµç ¿øÀεéÀÇ °áÇÕÀÌ °³¼º¿¡ Àû´ëÀûÀÎ ¸Å¿ì ¸¹Àº ¾çÀÇ ¿µÇâ·ÂÀ» Çü¼ºÇϱ⠶§¹®¿¡ °³¼ºÀÌ ¾î¶»°Ô í¡ò¢(ÀÔÁö)ÇÒ ¼ö ÀÖÀ»Áö¸¦ ¾Æ´Â °ÍÀº ½±Áö ¾Ê´Ù. ´ëÁßµé °¡¿îµ¥¼ ÀÌÇØ·ÂÀÌ ÀÖ´Â ºÐµéÀÌ °³¼ºÀÇ °¡Ä¡¸¦ ¾Ë ¼ö ÀÖµµ·Ï ÇÏÁö ¸øÇÏ¸é ±×·¸°Ô ÇÏ´Â °Í(ÀÔÁö¸¦ ±»È÷´Â °Í)ÀÌ Á¡Á¡ ´õ ¾î·Á¿ö Áú °ÍÀÌ´Ù¡ªºñ·Ï ´õ ÁÁ¾ÆÁöÁö´Â ¾ÊÀ»Áö¶óµµ, ½ÉÁö¾î ´ëÁߵ鿡°Ô´Â ±×·¸°Ô º¸ÀÌ°ÚÁö¸¸, ´õ ³ªºüÁö´õ¶óµµ, ´Ù¸¥ °Í(differences)ÀÌ ÀÖ´Â °ÍÀÌ ÁÁ´Ù´Â °ÍÀ» ¾Ëµµ·Ï ÇÏÁö ¸øÇÑ´Ù¸é (½±Áö´Â ¾ÊÀ» °ÍÀÌ´Ù). °³¼ºÀ» Á¶±ÝÀÌ¶óµµ ÁÖÀåÇϱ⸦ ¿øÇÑ´Ù¸é °Á¦ µ¿ÈÀÛ¿ëÀ» ¿Ï¼ºÇϱ⿡´Â ¾ÆÁ÷ ¸¹Àº °ÍÀÌ ºÎÁ·(wanting)ÇÑ, Áö±ÝÀÌ ¹Ù·Î ±× ½Ã°£ÀÌ´Ù. öÕúª(ħÇØ)¿¡ ´ëÇ×Çؼ ¾î¶°ÇÑ ÀúÇ×(stand)ÀÌ¶óµµ ¼º°øÀûÀ¸·Î ÇÒ ¼ö ÀÖ´Â °ÍÀº Ãʱ⠴ܰèÀÏ »ÓÀÌ´Ù. ¸ðµç »ç¶÷Àº ¿ì¸®¸¦ ´à¾Æ¾ß ÇÑ´Ù´Â ÁÖÀå(demand)Àº ½º½º·ÎÀÇ ¸»(ÁÖÀå)À» ¸Ô°í ÀÚ¶õ´Ù. »îÀÌ °ÅÀÇ ´Ü ÇÑ °¡Áö ÔÒû¡(µ¿Çü)À¸·Î Ãà¼ÒµÉ ¶§±îÁö ÀúÇ×ÀÌ ±â´Ù¸°´Ù¸é ±× µ¿Çü(type)À¸·ÎºÎÅÍ ìï÷(ÀÏÅ»)ÇÏ´Â ¸ðµç °ÍÀº ÜôÌ×(ºÒ°æ)ÇÏ°í, ºÎµµ´öÇÏ°í, ½ÉÁö¾î ±Ø¾Ç¹«µµÇÏ°í, ÀÚ¿¬¿¡ Úã(¹Ý)ÇÏ´Â °ÍÀ¸·Î °£ÁÖµÉ °ÍÀÌ´Ù. ¾î´À ±â°£ µ¿¾È ´Ù¾ç¼º¿¡ Àͼ÷ÇÏÁö ¸øÇÏ°Ô µÉ ¶§, Àΰ£Àº ½Å¼ÓÇÏ°Ô ´Ù¾ç¼ºÀ» »ý°¢ÇÒ ¼ö ¾ø°Ô µÈ´Ù.
20-13-149
The objection to government interference, when it is not such as to involve infringement of liberty, may be of three kinds.
The first is when the thing to be done is likely to be better done by individuals than by the government. Speaking generally, there is no one so fit to conduct any business, or to determine how or by whom it shall be conducted, as those who are personally interested in it. This principle condemns the interference, once so common, of the legislature, or the officers of government, with the ordinary processes of industry. But this part of the subject has been sufficiently enlarged upon by political economists, and is not particularly related to the principles of this Essay.
The second objection is more nearly allied to our subject. In many cases, though individuals may not do the particular things so well, on the average, as the officers of government, it is nevertheless desirable that it should be done by them, rather than by the government, as a means to their own mental education¡ªa mode of strengthening of their active faculties, exercising their judgement, and giving them a familiar knowledge of the subjects with which they are thus left to deal. This is a principal, though not the sole, recommendation of jury trial (in cases not political); of free and popular local and municipal institutions; of the conduct of industrial and philanthropic enterprises by voluntary associations.(p. 121-122)
Á¤ºÎ °£¼·¿¡ ´ëÇÑ ¹Ý´ë´Â, ±×°ÍÀÌ ÀÚÀ¯¸¦ ħÇØÇÏ´Â °ÍÀ» Æ÷ÇÔÇÏÁö ¾ÊÀ» ¶§´Â, ¼¼ °¡Áö Á¾·ù°¡ µÉ °ÍÀÌ´Ù.
ù ¹ø°´Â ÇØ¾ß µÉ ÀÏ(°ú¾÷)ÀÌ Á¤ºÎ¿¡ ÀÇÇؼº¸´Ù´Â °³Àο¡ ÀÇÇؼ ÇØÁö´Â °ÍÀÌ ´õ ³ªÀ» °Í °°À» ¶§ÀÌ´Ù. ÀϹÝÀûÀ¸·Î ¸»Çؼ, ¾î¶² ¾÷¹«¸¦ ¼öÇàÇϱâ À§Çؼ ȤÀº ±× ÀÏÀ» ¾î¶»°Ô ´©±¸¿¡ ÀÇÇؼ ÇÒ °ÍÀΰ¡¸¦ °áÁ¤Çϱâ À§Çؼ´Â ±× ÀÏ¿¡ Á÷Á¢ °ü½ÉÀ» °¡Áø »ç¶÷º¸´Ùµµ ´õ ÀûÀýÇÑ »ç¶÷Àº ¾ø´Ù. ÀÌ ¿øÄ¢Àº, ÇѶ§´Â ³Ê¹«³ª ÈçÇÏ¿´´ø, ±â¾÷(»ê¾÷)ÀÇ ÀϹÝÀû ¼öÇà°úÁ¤¿¡ ÀÔ¹ýºÎ³ª Á¤ºÎ°ü¸®ÀÇ °£¼·À» ºñ³ÇÑ´Ù. ±×·¯³ª ÀÌ ÁÖÁ¦(°³ÀÎÀÇ ÀÚÀ¯ º¸Àå)ÀÇ ÀÌ ºÎºÐÀº Á¤Ä¡°æÁ¦ÇÐÀڵ鿡 ÀÇÇؼ ÃæºÐÈ÷ ßÙÖå(»ó·Ð: enlarge)µÇ¾î ¿Ô°í ±×·¡¼ ÀÌ Essay(³í¹®) Ưº°È÷ °ü·ÃµÇÁö´Â ¾Ê´Â´Ù.
µÎ ¹ø° ¹Ý´ë´Â ¿ì¸®ÀÇ ÁÖÁ¦¿Í ´õ °¡±îÀÌ µ¿¸Í°ü°è¸¦ ¸Î°í ÀÖ´Ù. ¸¹Àº °æ¿ì¿¡ ÀÖ¾î¼, ºñ·Ï °³ÀεéÀÌ Æ¯Á¤ ¾÷¹«¸¦ Æò±ÕÀûÀ¸·Î Á¤ºÎ °ü¸®¸¸Å ´É¼÷ÇÏ°Ô ÇÏÁö ¸øÇÏ¿©µµ ±×·³¿¡µµ ºÒ±¸ÇÏ°í ±×µéÀÇ Á¤½Å±³À°À» À§¼öÇÑ ¼ö´ÜÀ¸·Î¼ ±× ¾÷¹«°¡ °³Àο¡ ÀÇÇؼ ¼öÇàµÇ´Â °ÍÀÌ ¹Ù¶÷Á÷ÇÏ´Ù¡ª(ÀÌ°ÍÀº) ±×µéÀÇ È°µ¿´É·ÂÀ» °È½ÃÅ°°í, ±×µéÀÇ ÆÇ´Ü·ÂÀ» ÈƷýÃÅ°°í, ÀÌ·¸°Ô Çؼ ±×µéÀÌ Ãë±ÞÇÏ°Ô µÇ´Â ÁÖÁ¦¿¡ ´ëÇÑ Ä£¹ÐÇÑ Áö½ÄÀ» ÁÖ°Ô µÇ´Â ¹æ¹ýÀÌ´Ù. ÀÌ°ÍÀº ºñ·Ï À¯ÀÏÇÑ °ÍÀº ¾Æ´ÏÁö¸¸ ¹è½É¿ø ÀçÆÇÀÇ ±ÇÀå(Á¤Ä¡ÀûÀÌ ¾Æ´Ñ »ç°Ç¿¡¼)ÀÌ°í, ÀÚÀ¯·Ó°í ´ëÁßÀûÀÎ Áö¿ª ¹× Áö¹æÀÚÄ¡ ±â°ü¿¡ ´ëÇÑ ±ÇÀåÀÌ°í, ÀÚ¹ßÀû Ì¿Þä(°á»ç)¿¡ ÀÇÇÑ »ê¾÷°ú ¹Ú¾ÖÁÖÀÇ ±â¾÷ÀÇ ¿î¿µ(conduct)¿¡ ´ëÇÑ ±ÇÀåÀÌ´Ù.
20-14-150
These are not questions of liberty, and are connected with that subject only by remote tendencies; but they are questions of development. It belongs to a different occasion from the present to dwell on these things as parts of national education; as being, in truth, the peculiar training of a citizen, the practical part of the political education of a free people, taking them out of the narrow circle of personal and family selfishness, and accustoming them to the comprehension of joint interests, the management of joint concerns¡ªhabituating them to act from public or semi-public motives, and guide their conducts by aims which unite instead of isolating them from one another. Without these habits and powers, a free constitution can neither be worked nor preserved; as is exemplified by the too-often transitory nature of political freedom in countries where it does not rest upon a sufficient base of local liberties. The management of purely local business by the localities, and of the great enterprises of industry by the union of those who voluntarily supply the pecuniary means, is further recommended by all the advantages which have been set forth in this Essay as belonging to individuality of development, and diversity of modes of action. Government operations tend to be everywhere alike. With individuals and voluntary associations, on the contrary, there are varied experiments, and endless diversity of experience. What the State can usefully do, is to make itself a central depository, and active circulator and diffuser, of the experience resulting from many trials. Its business is to enable each experimentalist to benefit by the experiments of others; instead of tolerating no experiments but its own.
À̰͵éÀº ÀÚÀ¯¿¡ °üÇÑ ¹®Á¦°¡ ¾Æ´Ï°í ÀÚÀ¯ÇÏ°í´Â ¸Õ ¼ºÁú¿¡ ÀÇÇؼ¸¸ ±× ÁÖÁ¦(ÀÚÀ¯)¿Í ¿¬°áµÇ¾î ÀÖÁö¸¸ À̰͵éÀº ¹ßÀü¿¡ °üÇÑ ¹®Á¦ÀÌ´Ù. ±×°ÍÀº ÀÌ·± °ÍµéÀ» ±¹¹Î±³À°ÀÇ ÀϺημ ¼÷°íÇϱâ À§ÇÑ, ÇöÀçÇÏ°í´Â, ´Ù¸¥ °æ¿ì¿¡ ¼ÓÇÏ´Â °ÍÀÌ´Ù. Áø½Ç·Î ÀÚÀ¯¹Î¿¡ ´ëÇÑ Á¤Ä¡±³À°ÀÇ ½ÇõÀû ºÎºÐÀΠƯº° ½Ã¹ÎÈÆ·ÃÀÌ µÇ°í, ±×µé(½Ã¹Î)À» °³Àΰú °¡Á· À̱â½ÉÀÇ Á¼Àº Å׵θ®·ÎºÎÅÍ ¹þ¾î³ª°Ô ÇÏ´Â °Í, ±×·¡¼ ±×µéÀ» °øµ¿°ü½É»çÀÇ ¿î¿µ°ú °°Àº °øµ¿ÀÌÀÍÀÇ ÀÌÇØ¿¡ Àͼ÷ÇÏ°Ô ÇÏ´Â °Í¡ª±×µéÀ» °øÀûÀÎ ¶Ç´Â Úâ(¹Ý) °øÀûÀÎ µ¿±â·ÎºÎÅÍ ÇൿÇÏ°í, »óÈ£ °í¸³ÇÏ´Â °Í ´ë½Å ´Ü°á½ÃÄÑÁÖ´Â ¸ñÇ¥¿¡ ÀÇÇؼ ±×µéÀÇ ÇൿÀ» À̲ø¾î°¡´Â °ÍÀ» ½À°üÈÇϵµ·Ï ÇÏ´Â °Í °°Àº (±¹¹Î±³À°ÀÇ ÀϺημ ¼÷°íÇØ¾ß µÉ °æ¿ì¿¡ ¼ÓÇÏ´Â °ÍÀÌ´Ù.) ÀÌ·¯ÇÑ °ü½À°ú ´É·Â(powers)ÀÌ ¾øÀÌ´Â ÀÚÀ¯Çå¹ýÀº ±â´ÉÀ» ÇÒ ¼ö ¾ø°í º¸Á¸µÉ ¼öµµ ¾ø´Ù. ÀÌ·± Çö»óÀº Áö¹æ ÀÚÄ¡±Ç(liberties)ÀÇ ÃæºÐÇÑ ±â¹ÝÀÌ ¾ø´Â ³ª¶ó¿¡¼ Á¤Ä¡Àû ÀÚÀ¯°¡ ³Ê¹« ÀÚÁÖ ÀϽÃÀûÀÎ Çö»ó(nature)ÀÌ µÇ°í ÀÖ´Ù´Â »ç½Ç¿¡ ÀÇÇؼ çÓñû(¿¹Áõ) µÈ´Ù. ¼ø¼öÇÏ°Ô Áö¿ªÀûÀÎ »ç¾÷Àº á¶î¤ò¢(¼ÒÀçÁö)¿¡ ÀÇÇؼ, °Å´ëÇÑ »ê¾÷ü´Â ±ÝÀü»óÀÇ ÀÚ±ÝÀ» ÀÚ¿øÇؼ °ø±ÞÇÏ´Â »ç¶÷µéÀÇ Á¶ÇÕ¿¡ ÀÇÇؼ °æ¿µÇÏ´Â °ÍÀÌ, Üâ Essay¿¡¼ °³¼ºÀÇ ¹ßÀü°ú Çൿ¾ç½ÄÀÇ ´Ù¾ç¼º¿¡ ¼ÓÇÏ´Â °ÍÀ¸·Î ¾ð±ÞÇÑ ¸ðµç ÀÌÁ¡¿¡ ÀÇÇؼ ´õ¿í´õ ¸¹ÀÌ ±ÇÀåµÈ´Ù. Á¤ºÎÀÇ ¿î¿µ¹æ½ÄÀº ¾îµð¿¡³ª ¶È°°Àº °æÇâÀÌ ÀÖ´Ù. ¹Ý´ë·Î °³ÀÎÀ̳ª ÀÚ¹ßÀû ȸ»ç¿¡´Â ´Ù¾çÇÑ ½ÇÇèÈ°µ¿ÀÌ ÀÖ¾î¼ °æÇèÀÇ ³¡¾ø´Â ´Ù¾ç¼ºÀÌ ÀÖ´Ù. ±¹°¡°¡ È¿°úÀûÀ¸·Î ÇÒ ¼ö ÀÖ´Â °ÍÀº ÀÚ½ÅÀ» ¸¹Àº ½ÇÇèÀÇ °á°ú¿¡¼ ³ª¿À´Â °æÇèÀÇ Áß¾Ó Ã¢°í°¡ µÇ°í Àü´ÞÀÚ°¡ µÇ°í À¯Æ÷ÀÚ°¡ µÇµµ·Ï ÇÏ´Â °ÍÀÌ´Ù. Á¤ºÎÀÇ ÀÏÀº °¢°¢ÀÇ ½ÇÇèÀÚµéÀÌ Å¸ÀÎÀÇ ½ÇÇè¿¡ ÀÇÇؼ À̵æÀ» º¸µµ·Ï ÇÏ´Â °ÍÀÌ´Ù. ÀÚ½ÅÀÇ ½ÇÇè ¿Ü¿¡´Â ¾î¶² ½ÇÇèµµ ¿ë³³ÇÏÁö ¾Ê´Â °Í ´ë½Å¿¡.
20-15-151
The third, and most cogent reason for restricting the interference of government, is the great evil of unnecessarily adding to its power. Every function superadded to those already exercised by the government, causes its influence over hope and fears to be more widely diffused, and converts, more and more, the active and ambitious part of the public into hangers-on of the government, or of some party which aims at becoming the government. If the roads, the railways, the banks, the insurance offices, the great joint-stock companies, the universities, and the public charities, were all of them branches of the government; if, in addition, the municipal corporations and local boards, with all that now devolves on them, became departments of the central administration; if the employés of all these different enterprises were appointed and paid by the government, and looked to the government for every rise in life; not all the freedom of the press and popular constitution of the legislature would make this or any other country free otherwise than in name. And the evil would be greater, the more efficiently and scientifically the administrative machinery was constructed¡ªthe more skilful the governments for obtaining the best qualified hands and heads with which to work it.
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