When the country was in crisis at the end of the Joseon Dynasty, the aristocrats who stayed only at home voluntarily formed a praise association (1898) to establish a national girls’ school. This is recorded as the first women’s salvation movement.
Subsequently, in 1907, the Jinmyeong Women’s Association participated in the government bond compensation movement and the national salvation movement, and in 1913, it created the ‘Songjukhoe,’ a secret association organization centered on women, to fund the independence movement. Of course, he participated in the 3.1 Independence Movement and carried out an active movement.
In addition, the fact that organizations such as the Korean Patriotic Women’s Association and the ‘Shanghai Patriotic Women’s Association’ stipulated gender equality provisions in the Charter of the ‘Korean Provisional Government’ can be seen as expressing their willingness to co-operate state affairs different from the Western women’s movement.
And it can be said that the women’s human rights movement in the modern sense began in earnest when the ‘Geunwoohoe’ was established in 1927. However, women’s organizations, including ‘Geunwoohoe,’ were unable to publicly save women from the 1930s as they collapsed due to the Japanese oppression and became underground organizations.
As can be seen from Haengjusanseong Fortress and Nongae during the Imjin War, the independence movement of Korean women, which cannot be found in the world, took place on their own whenever the country was in crisis.
This can be understood through the ‘an culture’ of respecting motherhood as the sun of the family, the Korean people’s long-standing lifestyle, the ondol culture considering the birth and rearing of motherhood, and the sedentary culture suitable for contemplation and practice.
This can be seen as the reason why Confucius admired Gojoseon as the ‘East Courtesy Country,’ and was known as ‘Haedongseongguk,’ which means the country of Gunja.
The endless independence struggle of the ‘Hongikers’ Korean people aroused the attention of the world, and the Japanese imperialism was dramatically defeated by the most terrifying atomic bomb made by humans and faced liberation on August 15, 1945.
However, it was devastated by numerous human sacrifices, resource depletion, destruction of commerce and industry, distortion of history by colonial views, division due to alienation between Japanese classes, confusion due to identity denial, and devastation of humanity.
In other words, even though he was released from the slave chain, he was unable to do anything due to wounds and colonial remnants. As such, it can be seen that the Japanese planted bone-breaking wounds and resentment against the Korean people because they were too harsh, and left deep scars on Asians.
In addition, it can be said that the Korean women who suffered the most severe ordeal in the world suffered from domestic violence even after liberation, and society was stained with violence, experiencing an abnormal life like a life of blessing.
For example, it can be understood from the fact that in 1904, when Yoon Chi-ho was acting as a substitute for foreign affairs, she had to sleep next to a pig cage with a slave grade of 7 on the Yucatan Peninsula in Mexico.
However, the mother, who lived a rough life, was deprived of everything and fought the terrible poverty and illness of the barley hill, but as a result of sowing beautiful seeds of heart without losing centripetal power, she was able to face liberation and made it possible as a benchmarking country in other countries.
This can be understood from the fact that Biseok Jeong compressed the characteristics of the Korean people with subtle and persistence. In other words, the Korean people value a life in harmony with the maternal characteristics of subtlety and perseverance, and hate extreme things.
This characteristic can be seen as the reason for protecting the beautiful Korean Peninsula and remaining as an independent state to this day. For example, just as Korean women took the lead whenever the country was in need, it can be understood from the fact that women led the way to create political parties when they were devastated after liberation.
In other words, former lawmaker Lim Young-shin, who was elected as the first member of the National Assembly in Andong, founded the ‘Korea Women’s National Party’ in 1945 to emphasize the expansion of basic rights such as women’s suffrage and equality and women’s right to survive.
Of course, women’s willingness to play an axis of state affairs by creating a political party to win a women’s regime based on maternal values is groundbreaking. This is because no country in the world at that time had women as subjects and formed political parties to pioneer their own destiny.
This can be seen as possible because even if Joseon was a patriarchal society based on studying abroad, the Korean people valued Taoism (freshness), the basis of yin and yang theory, and there was a “culture within” that thought that they lived a happy life in harmony with men and women.
Therefore, it can be seen that the creation of a women-led party to overcome extreme gender discrimination formed in Japanese colonial era for liberation stems from the characteristics of the Korean people.
The Korean people, who had lived adapting to the traditional value system formed for the local environment for thousands of years, had to live in a state of chaos denying themselves to survive the absurd, disastrous change of colony of Japanese Imperialism times.
In other words, as the pride of the cultural people living with pride such as ‘Hongik human thought’ and ‘Senbi spirit,’ which are the identity of the Korean people, collapsed, and traditional values became the object of criticism, they studied themselves in a sense of defeat and lived a shabby life like a slave. India’s poet Tagore denied even calling traditional Korea the light of the East (light) and ‘country of quiet morning.’
For reference, it is said that in order to restore those who had been transformed into monsters of half man, half animal in the ancient times to their original form, the chief priest of the Empress organized the ritual at dawn. In other words, as a result of ‘giving’ for a thousand years, such as making sacrifices when consuming animals, it is said that they have become people with good features and minds like modern humans.
Therefore, it can be seen that the Korean people have already lived as ‘Hongikers’ who open a quiet morning thousands of years ago. This can also be seen from the national title Gojoseon, which means that it is a country that has left fish since ancient times and offered at dawn.
In addition, it can be affirmed that traces of Sansingak remain today in the area of the famous mountain temple on the Korean Peninsula, where the female priests practiced freshness before Buddhism came in. Therefore, considering that the Korean Peninsula was a capital city for the ‘Hae Hok Bok Bon’ of fellow humans, the inspiration of the city’s Tagore can be seen as accurate.
In addition, it can be understood that it is the only place of origin of the original religion in that it is the same as the Dongi people who led maternal theology offered as fish, such as symbolizing fish in Christianity or imitating Moktak in Buddhism.
Therefore, it can be seen that there is a fundamental difference from the overlapping Japanese culture by weaving cultures from various regions as an island country and the Korean people with the original culture. In other words, Gojoseon, who has an active attitude to help others, not a passive attitude that does not harm others, has long been known in the East as an ‘Eastern Courtesy Country.’
Therefore, it can be seen that spiritual people such as Tagore recognized the original culture, so they knew that the Japanese colonial view was fictional and called the Korean people the ‘light of the East.’
On the other hand, the colonial view created by Japanese imperialism was filled with content that promoted the legitimacy of Japanese imperialism, so Western people could not properly understand traditional Korea.
This is because not only did the remnants of the Japanese colonial rule dominate consciousness under the U.S. military government, but the South and the North were divided under the ideology of communism and liberalism while pro-Japanese forces were maintained.
In other words, poverty and confusion became commonplace due to the conflict between the left and the right, and it was the world’s poorest country without capital and technology to industrialize due to the exploitation of terrible Japanese imperialism.
Therefore, it can be understood from the fact that the powers ordered that they should be ruled by a table as incompetent people according to the colonial history created by Japan.
In other words, at the 1907 Tokyo Expo, created by the Japanese script for permanent domination, Korean men and women trapped in cages were depicted as animals and became a laughingstock. In other words, the powers believed that they had been trapped and promoted as an uncivilized nation like an animal since ancient times.
Thus, if the nuclear bomb had not been dropped in the colony of Japanese Imperialism situation at the time, it could not be liberated. Ironically, therefore, it became the first country to receive the help of a nuclear bomb for the ‘Hongiker’ Korean people.
It was called ‘Lee Hyeon-ryeong Bi Hyeon-ryeong,’ which is called ‘Kogul,’ when you hang the colonial law created by Japanese imperialism on your ears and put it on your nose. This is why, in the post-liberation Liberal Party era, the sentiment that the law was cynically viewed and that the fist was closer than the law was widespread.
In other words, the law created by the Governor-General was enforced by military police, police, and bureaucrats, so the tendency to ignore the law became widespread. It can be understood in the following quotation.
“As Professor Park Byung-ho pointed out, ①the Korean people’s legal consciousness emphasizes the morality and politics of the law and emphasizes the criminal and punitive aspects, ② The confidence in the law is low due to skepticism about the fairness and validity of the law, ③ They lack a spirit of compliance, have a weak sense of rights, and ④ It means that the trial is spared due to skepticism about the validity or fairness of the law, indicating that the law is in favor of the people.” (80) (Kim Chul-soo 37P)
As such, the Korean people traditionally lived a peaceful life with compassionate virtue enough to live without law as a strict society that demands a high moral level, but it can be seen that the Japanese thought badly of constitutionalism as they ruled severely under colonial law.
In other words, it is due to the absence of politicians who have various methods, such as making laws, making policy decisions, or presenting visions, and implementing social integration with general doctors formed while communicating with the people. In other words, the Japanese unilateral colonial rule law is ruthless.
Of course, there were times when neighbors formed a servile attitude that differed from the outside, and the habit of distrusting the Governor-General was so fearful that they distrusted the government as much as the Governor-General, even though a democratic government was established after liberation.
For example, it can be understood from the fact that in the early days of liberation due to colonial remnants, it was a disorderly paradise of superciliously, which is called fists rather than laws, and that social integration is still difficult to this day.
And more than 200,000 young women, also known as Japanese military sexual slavery, as sexual slaves, were sacrificed for what did not happen to the ‘Hongikers’ Korean people. Even after liberation, human trafficking and spring of sale were prevalent as means of livelihood, and even the trend of extremely disparaging women became prevalent.
This serious situation can be understood from the fact that the “Act on the Prohibition of Women’s Sale or Sale Contracts” was enacted in 1946. As such, it can be seen that the consequences of humanity devastation caused in the process of surviving in Japanese colonial era were passed on to women and had a difficult life.
This is consistent with the historical facts that women’s status has been lowered in an unstable society formed by war, exploitation, violence, and greed.
Anyway, as a result of the Japanese colonial rule, the Korean Peninsula was devastated by division and division, leading to a fratricidal war of 6.25 in 1950, and an explosive increase in widows and orphans.
In addition, due to the distortion of history by Japanese imperialism, the identity based on the ‘Hongik human’ and ‘Senbi spirit’ lost meaning. The regional emotions triggered by this led to the loss of strong character along with the division of national opinion, and led to a trend of disparaging women while neglecting life.
In this way, even though Rhee Syng-man, the first president of the Republic of Korea, established the foundation of a modern state, it can be seen as the cause of the failure to restore its original state and increased confusion.
Later, as a result of the 3.15 fraudulent election, which was caused by a mixture of Japanese remnants and identity confusion, the Rhee Syng-man regime was expelled by the April 19 Revolution, starting with the 2.28 in Daegu in 1960.
Therefore, the April Revolution can be seen as a process of restoring the identity of the Korean people damaged by Japanese imperialism. Of course, it is also true that social integration is difficult as people live in the past to this day due to the colonial view of planning division.
Constitutional scholar Han Sang-beom writes in his book Basic Human Rights as follows. The most groundbreaking thing in Korea’s civil rights, constitutional ideas, and its campaign to take root is the April Revolution. Another aspect is the popular movement in that the people’s united will appeared as an action and protested against anti-democracy.
How to define this revolution as a whole is another matter, but one thing that can be said here is that civil rights and constitutional ideas that have continued in the flow of our history bear fruit in concrete and historical facts.
Here, we dare to say that modern history should be discussed before and after the 419 Revolution, and that the task of continuing our civil rights constitutional ideology and its movement right in the future should also come from here.” (81) (Han Sang-beom, basic human rights, 76-77p)
As such, it can be seen that the April 19 Revolution in 1960 was possible because it did not forget ‘Hongik human thought’ or ‘Senbi spirit’ as the identity of Koreans. Therefore, it can be said that Korea’s April 19 Revolution is of great significance in the fact that it has become a turning point in regaining the identity of the Korean people, similar to the Western civil revolution.
Of course, if Korean history continues to understand the unusual history of ancient Korea following the Mago period, it can be seen that the 419 Revolution is not accidental.
In other words, it was an important revolution in which the April 19 Revolution was a result of a clear recognition of the democratic ideas of sovereign victims, dilute the remnants of Japanese imperialism through the revolution, awakened from Japanese nightmares, and established equal to Japan.
This is because Japan recovered its economy through the Korean War, while the Republic of Korea was devastated through the Korean War, allowing Japan to have the wrong idea as in the past.
In other words, as a result of Japanese colonial rule, industrialization could not be achieved due to lack of capital and technology, and it was recognized as the most disastrous poor country in the world due to unprincipled instability, undemocratic lifestyle, lack of industrial infrastructure, and war.
Because of its defeat, it was unimaginable that the long history and great cultural heritage of the ‘Hongikers’ Korean people lost meaning, self-cultivated themselves, and overcome poverty in a state of desperation prevalent in cynical emotions.
While continuing to be confused as the world’s poorest country, the May 16 Military Revolution led by General Park Chung-hee launched a military regime under the banner of wealthy soldiers. And the Park Chung-hee administration said that democracy without economic foundation was nothing more than a speech party.
Therefore, in order to overcome poverty, all efforts were made while establishing the basis for the Korean industrial revolution by establishing an economic development plan. As a result, it was able to achieve record-breaking economic growth unprecedented in the world.
In addition, it was internationally recognized that it was possible with the emergence of an extraordinary leader who could awaken the identity of the Korean people and bring out the nationalization by awakening the potential of the Korean people.
In other words, statistics have surprised the world since 1973, proving to the world that capitalism is superior to communism as South Korea began to be slightly ahead of North Korea.
This is because the revolutionary government, which understood the long history and potential of the generous Korean people, trusted the people and cultivated and practiced a positive attitude of ‘you can do it’ so that the state could fully demonstrate its abilities.
In other words, despite the fact that people around the world were forgotten as the most severe treatment and devastated barren country among the colonies, achieving both revival and growth at the same time was enough to impress and give hope.
In other words, it means that Korean capitalism, which allows more interventionism than revised capitalism, has been successful enough to be imitated as the origin of so-called intermediateism.
Although it is known that there is no country on earth that has been colonized, it can be seen as the only country on Earth that can miraculously successfully industrialized, democratized, and informatization, how to heal, overcome, and participate in the development of human history.
Of course, you will see that it is due to the persistent power of motherhood, which has continued the Taoist hermit with miraculous powers thought (Dohak) following the central role of the Mother’s Divinity Society. In addition, in order to extinguish the scholar spirit of the Korean people, which interfered with Japanese colonial rule, the colonial officer also found out that the scholar was devalued as the cause of the collapse as the leaders of the contemplative party.
In other words, it was a fact that preceded political party politics as a civic group in the middle of the government and the people created after the Western civil revolution. Of course, discussion culture was developed when looking at the ‘Hwa Baek conference’ that followed the scholar spirit of the ancient Korean empress.
On the other hand, there is also a negative aspect of ‘growth pain’ caused by rapid growth. In other words, it was a great injury to the victims who suffered human rights violations in the process of achieving national harmony based on welfare.
In other words, the distrust formed by capitalists taking polarization for granted is hindering social integration, while state-owned workers, created by a group of achievements through national generalization, take it as a result of patience to realize a welfare state.
Therefore, it can be understood that a new system for realizing an active welfare society based on a new maternal distribution style for depolarization suitable for groundbreaking results should be established.
This is because the advanced capitalist state has grown into a nationalization planning economy consistent with our sentiment of sharing even one bean, which is different from what developed based on individualism (liberalism).
In other words, if rapid growth has been achieved mainly by large companies due to the motivation for the realization of a Korean welfare society, an active welfare society should be implemented, a maternal distribution style that even one bean shares.
Of course, it should be recalled that the cynical attitude of ‘self-waving’ or ‘no one in the world to trust’ has become widespread, formed by inequality caused by inconsistentness.
This phenomenon can be seen as a result of the lack of diversity as the revolutionary government launched an elitist administration to overcome the state in which everything was devastated by the roots of Japanese colonial bureaucracy and pseudo-capitalism.
This is because it was an urgent society that had no choice but to place importance on achievements to secure material foundations as the absolute majority were poor amid the Anomi phenomenon due to the Japanese ghost and identity confusion.
In other words, as the supply of bread was the top priority, it even accepted the main labor-management relationship, which is a remnant of Japanese imperialism. This is because the previous step to remove the deeply rooted remnants of the Japanese colonial rule created to advance the Korean people and use them as a stepping stone for the continental invasion while permanently dominating the Korean Peninsula was economic development.
In addition, unlike Western imperialism against the third world, the remnants of Japanese imperialism that invaded the same culture remain for a considerable period of time, and have devoted themselves to economic development to treat wounds by realizing a welfare state.
Although Japan devastated traditional Korea in the same culture with Japanese invasion and exploitation, it can be seen that Korea has been highly regarded internationally because of its success in economic development.However, it is true that it is getting out of the very difficult process of overcoming the Japanese ghost through economic development, but it is facing a crisis of polarization as an aftereffect.
In other words, a new political and economic system is needed for a distribution style suitable for humans who cannot live only with bread. This is because the majority of the people believed and followed, and the result of waiting is welfare, and compensation must be followed.
In other words, the result of the national generalization to achieve the desire to live well evenly should be a distribution form that can live well evenly. Therefore, it can be seen that maternalism should be globalized as a political and economic system for a new maternal distribution system that matches the identity of the “Hongik human” Korean people in line with the global era.
The priority to overcome the specter of Japanese colonial remnants was all-in-one for economic revival under the slogan of economic independence. Of course, in a capitalist society, numerous human and material systems surrounding the economy must be in place, and legal systems and politics must be at a certain level.
Therefore, in the case of Korea as a new country, there were many side effects due to the inability to regenerate. For example, as a resource-poor country, Korea’s industrialization required a large number of young women’s labor to create light industry, and their sacrifices were considerable.
In the 60s and 70s, as low wages and unfair treatment did not improve compared to corporate growth, female workers were dissatisfied, sold to the left, or mobilized male workers to use sexual violence or violence.
As such, it can be seen that the cold and hungry life of female workers in the blind spot of human rights was the basis for economic growth. In other words, most Korean women were able to form the foundation of the industry by being sincere and superior.
Therefore, the weak compensation for the sacrifice of female workers due to the totalitarian trend under the slogan of national totalization can be said to be a just society only when compensated in a new mode of maternal distribution.
This is because it has become a society that distrusts any vision presented as it is seen as a result of mass production of non-regular workers and the absolute poor due to polarization caused by national harmony on the premise of compensation as a welfare society. In other words, it has become a high-cost, low-efficiency society due to the lack of leadership, denying even democratic authority.
This can be understood from the fact that it appears as a fierce labor-management dispute of companies. Of course, even disputes created by distrust formed as the result of government interventionism emerged as polarization cannot be neglected. Therefore, it is reasonable to distribute wealth, which is the result of the total national capacity made by national interventionism, through the realization of an active welfare society.
In other words, the promise of the generalization on the premise of welfare is that it can overcome political and economic attraction due to the ‘emperor presidential system,’ a sequelae of development dictatorship, moral insensitivity due to corruption, and corruption caused by winner-take-all culture.
Of course, the main characteristics of democracy and the maternal distribution style, which should be easily changed, match. Therefore, it can be seen that it is a society that can establish an active welfare society, recalling that the driving force of economic growth has emerged from traditional values inherited from ancestors such as Hongik human life for sharing, Seonbi spirit, and The idea of respecting the sky and loving people.
As a way to enhance women’s human rights, women’s studies courses were opened at each university in Korea in 1977, and the Korea Women’s Development Institute was established and the Women’s Policy Deliberation Committee was established in 1982 as an early government agency in the Fifth Republic.
In the 1980s, the women’s movement to improve women’s rights and interests was actively developed, and in 1983, the Women’s Pyeongwoo Association and the Women’s Telephone were opened, forming the cornerstone of the extension of women’s rights.
Subsequently, in 1987, gender equality became a social issue as the Korean Women’s Association participated in the democratization struggle for the presidential election system in June. In 1989, the National Women’s Farmers’ Committee was established to open new possibilities for the extension of women’s rights, and in 1995, the National Assembly’s Women’s Special Committee was established to enact women-related laws or develop policies to achieve effectiveness.
In the 1980s, the consumer movement, pollution removal movement, and educational democratization movement warned of irresponsibility and non-control of capitalism, and in the 1990s, when neoliberalism was solidified, the direction was changed to women’s movement to improve the quality of life.
This is because in the era of infinite competition for neoliberalism, which is the globalization of capitalism, it has become an unsustainable and dangerous society due to global environmental pollution, ecosystem destruction, and global warming. Therefore, as the problem cannot be solved with regionalist paternalism, it can be seen that open maternalism consistent with the global village era must develop history into a world that is the mainstream of international politics.
And in June 1991, as a post-capitalism that guarantees ‘natural ownership,’ the content of ‘natural human rights,’ it officially declared ‘mother democracy, Motheral Democracy’ through elections as a political and economic system for the realization of an active welfare society based on a new pattern of distribution.
In other words, it is a power structure that balances positive with the ‘upper and lower ownership’ of maternal democracy as the main focus, and half of the National Assembly members, which means that the father and mother have power as each subject, should be formed.
It also guarantees the effectiveness of gender equality and racial discrimination through material basic guarantees for human life and overcoming dangerous societies through depolarization.
Since then, Russian President Gorbachev’s declaration of Prestroika has led to the end of the World Cold War and the end of the military regime, expanding the extension of the ruling party due to the active development of the women’s movement.
In particular, in the early 1990s, the Japanese military sexual slavery Council for Countermeasures (Jung Dae-hyup) was launched to solve the ‘Pacific War Japanese Military Japanese Military Sexual Slavery’ problem, raising the issue of truth and compensation, drawing keen attention to gender discrimination and women’s human rights issues.
In other words, it served as an opportunity for women’s NGOs around the world to strongly demand legislation and systems to ensure the effectiveness of improving women’s rights to each government.
Of course, the accusation of the Japanese military sexual slavery problem committed by the Japanese imperialism not only shocked the world, but also served as an opportunity for the world to re-recognize the harshness of the Japanese imperialism.
In addition, the characteristics of the women’s movement in the 1990s mainly accused domestic violence, sexual assault, wage gap, and employment discrimination, and the system was created to ensure the effectiveness of gender equality while raising social interest in the extension of women’s rights.
For example, starting with the establishment of the Korea Women’s Development Institute and the Women’s Policy Review Committee in 1982, the Kim Young-sam administration’s guarantee of inheritance rights to married daughters changed the view of women and rapidly improved the extension of women’s rights.
In addition, the Kim Dae Jung government established a special committee for women under the direct control of the president in 1998, highlighting the importance of women’s human rights, making gender equality an important issue in society.
Subsequently, the establishment of the Ministry of Gender Equality in 2001 was a result of political leaders’ understanding and efforts to improve women’s social status, and it was an opportunity to drastically change the perception of women’s prejudice and revise the Family Register Act.
Therefore, while the women’s movement is strengthening human rights and democracy, it can be seen that it is growing through the green life movement necessary in the global era today.
From the advent of the paternal society to recent times, all women in the world were subordinated to the paternal world and discriminated against. Of course, despite living in the era of advanced science and technology, the degree of difference and form may vary from region to region, except for the 10 to 1 discrimination area, but they are similar.
However, as Western women today have a high participation rate as political leaders and both men and women trust and support female political leaders, more and more female sponsors are making small donations.
This is because female leaders, who are the leaders of living politics, are actively serving to ensure effectiveness through legislation and policy decisions that are advantageous to the socially disadvantaged based on the right to live and the right to pursue happiness.
However, even in developed countries, female leaders have yet to acquire half of their power due to monopoly politics, and women are belittling them due to difficulties in economic independence in the capitalist economic system.
Moreover, in the era of neoliberalism aimed at reducing welfare, the instability caused by the concept of national boundaries becoming meaningless along with polarization is a problem that ecologically welfare women are struggling.
This can be understood as a phenomenon in which women are actually flocking to service jobs as they develop into a professional excellence society that requires high education today. In addition, there is a growing possibility that the socially disadvantaged will live in various forms such as non-regular workers and low wages.
This can be understood from the fact that environmental pollution is making it difficult to meet the welfare demand created by the treatment of diseases, mutations in the food chain, reduction of agricultural products caused by warming, and the absolute polarization of 1:99.
In addition, the neoliberal ideology aimed at a wider global market for infinite competition and infinite accumulation makes it difficult to achieve social integration due to the damage to identity, a unique lifestyle created over many years by country. In addition, it can be seen that the explosive increase in welfare demand makes women’s lives difficult.
Therefore, it can be understood that as non-welfare capitalism is ecologically inconsistent with welfare women, a post-liberal distribution style consistent with women who are half-human should be established. This is because gender equality must be achieved as well as maintaining world peace when the maternal distribution style suitable for the global village era is globalized.
Of course, it is consistent with the purpose of establishing a modern society based on the idea of natural law. In particular, it can be expected that women with ecological instinct to take care of them may face terrible difficulties as in early capitalism due to the explosive demand for welfare caused by the premise of welfare reduction.
This is because neoliberalism has become a dangerous society, with astronomical social expenditures due to infinite competition, leadership of social integration collapsing due to weakening of democratic authority, and absolute majority due to environmental destruction, resource depletion, and polarization.
For example, early capitalism, contrary to expectations, caused mankind tremendous pain with numerous trials and errors, suffered World War I and II caused by imperialism, and today it can be understood from the fact that various terrorism spread rapidly.
In other words, as capitalism develops, political crises such as political indifference, denial of democratic authority, and cynical phenomena have long appeared. Therefore, it can be understood that the distribution style of maternal democracy should be established as a complete democracy for newcomers living in the global village era.
This is because neoliberalism has become a dangerous society, with astronomical social expenditures due to infinite competition, leadership of social integration collapsing due to weakening of democratic authority, and absolute majority due to environmental destruction, resource depletion, and polarization.
Of course, as neoliberalism solidifies, concerns are slowly appearing, and there are signs of disaster such as the destruction of the ecosystem caused by global warming, various diseases, and natural disasters.
This can be understood in the reality that political power is reduced despite the increasing role of politics required as the socially disadvantaged increases due to polarization as capitalism develops. This is because in this capitalism, democratic politics cannot fulfill its political obligations due to anti-democracy to the extent that it assists free enterprises.
As these are problems that are difficult to handle in each region, it can be seen that maternal democracy that embodies economic democracy is inevitable as a suitable political and economic system in a global society where the world can work together to solve the problem.
For reference, maternal democracy, in which paternal and maternal systems respect each as one axis and balance checks and balances, will be suitable for humans. I hope you endure the political side.
Finally, the human rights stipulated in today’s constitution are not only a basic human right but also a standard for interpretation of the application of the law, but also ensure its effectiveness through anti-discrimination laws. However, the reality is that most women are poor and feel empty as they deviate from the decision-making position and remain in the dominant position.
In other words, it may be because there is no meaning of human rights for women who do not have economic independence in reality, and whenever they feel inequality in reality, they know that human rights without economic foundations are just a feast.
This can be understood in the fact that many women believed in the Constitution (national law) and campaigned for women’s human rights to realize gender equality, were personally sacrificed or in considerable trouble due to social pressure, or lived an unhappy life caused by hostility toward men. In other words, it is only formally equal, but discrimination definitely exists in reality.
This can be understood from the fact that there is no inscription in the modern constitution that guarantees half of the power to women, even though women participated in the civil revolution, believing in the Declaration of Human Rights between Men and Women.
Therefore, even though half of the power must be structurally guaranteed to women in order for men and women to be equal, it can be seen that not keeping it is nothing more than a political investigation.
In other words, in modern society acquired by the exercise of Western people’s abilities, men and women have different human characteristics, so they have to guarantee half of their power by acknowledging that their roles are different, but they are still monopolizing politics.
Of course, the cost of blood shed by Western women who wanted to realize gender equality by opening a modern society is still not fully compensated. Therefore, it can be understood that a political culture that respects differences should be formed to enhance the human rights of women, who are anti-human beings.
And despite Korea being a latecomer to the Western liberal democratic constitutional system, the reason why the extension of women’s rights movement can be converted into political power relatively quickly is because the Korean people’s custom following the ancient maternal society is hereditary.
Therefore, considering that a Korean woman, who has continued for tens of thousands of years, has a beautiful heart and fulfilled women’s obligations through re-creation, it can be seen that she is qualified to claim the legitimacy of the mother democratic system.
In other words, just as rights have power when their obligations to rights are kept, the fact that Korean women have endured the years of patience with a good heart itself has the right to decide the fate of the Korean people with half of their power.
Of course, even if you are qualified, you will not be able to expect a change in struggle for passport growth as an individual woman who has not participated in the organization, like hitting an egg on a rock.
In other words, rather than the meaning of women’s human rights as an individual, it is necessary to recognize that individual women’s human rights are also improved only when they are linked to the extension of women’s rights in the world, like union activities.
In addition, it is necessary to study how to spread the world beyond the framework of paternalism, starting with properly identifying and recognizing what role women played as subjects of the world. In addition, as a new generation in the global village era, women should be the leading role in living politics to realize an active welfare society consisting of a balance between motherhood and fatherhood.
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