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84 Æí
°áÈ¥°ú °¡Á· »ýÈ° | Paper 84
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84:0.1 ¹°ÁúÀû
Çʿ伺Àº °áÈ¥ÀÇ ±Ù°Å°¡ µÇ¾ú°í, ¼º¿åÀº °áÈ¥À» ¹ÌȽÃÄ×À¸¸ç, Á¾±³´Â °áÈ¥À» ½ÂÀÎÇÏ°í ³ôÀ̸ç, ±¹°¡´Â °áÈ¥À» ¿ä±¸ÇÏ°í
±ÔÁ¦ÇÏ´Â ÇÑÆí, Èıâ ÁøÈÇÏ´Â »ç¶ûÀº ¹®¸íÀÇ °¡Àå À¯¿ëÇÏ°í ¼þ°íÇÑ Á¦µµÀÇ Á¶»óÀÌÀÚ Ã¢Á¶Àڷμ °áÈ¥À» ¿µÈ·Ó°í Á¤´çÈÇϱâ
½ÃÀÛÇß´Ù. °¡Á¤À» ¸¸µå´Â ÀÏÀº ¸ðµç ±³À°Àû ³ë·ÂÀÇ Áß½ÉÀÌÀÚ, ÇÙ½ÉÀÌ µÇ¾î¾ß ÇÑ´Ù.
| Material necessity
founded marriage, sex hunger embellished it, religion sanctioned
and exalted it, the state demanded and regulated it, while in later
times evolving love is beginning to justify and glorify marriage
as the ancestor and creator of civilization's most useful and sublime
institution, the home. And home building should be the center and
essence of all educational effort. | |
84:0.2 ¦Áþ±â´Â
¼øÀüÈ÷ ´Ù¾çÇÑ ¼öÁØÀÇ Àڱ⸸Á·°ú °ü·ÃµÈ ÀÚ±â Á¸¼Ó ÇàÀ§ÀÌ´Ù; °áÈ¥, °ð °¡Á¤À» °®´Â °ÍÀº ´ëü·Î ÀÚ¾Æ À¯ÁöÀÇ ¹®Á¦À̸ç,
±×°ÍÀº »çȸÀÇ Áøȸ¦ ¾Ï½ÃÇÑ´Ù. »çȸ ÀÚü°¡ °¡Á· ´ÜÀ§ÀÇ ÁýÇÕ ±¸Á¶ÀÌ´Ù. °³ÀεéÀº Ç༺ÀÇ ±¸¼º ¿äÀÎÀ¸·Î¼ ¾ÆÁÖ ÀϽÃÀûÀ̸硪¿ÀÁ÷
°¡Á·µéÀÌ »çȸÀÇ ÁøÈ¿¡¼ ¿¬¼ÓÀûÀÎ ¸ÅüµéÀÌ´Ù. °¡Á·Àº ¹®È¿Í Áö½ÄÀÌ ´ë·®À¸·Î ÇÑ ¼¼´ë¿¡¼ ´ÙÀ½ ¼¼´ë·Î È帣´Â Åë·ÎÀÌ´Ù.
| Mating is purely
an act of self-perpetuation associated with varying degrees of self-gratification;
marriage, home building, is largely a matter of self-maintenance,
and it implies the evolution of society. Society itself is the aggregated
structure of family units. Individuals are very temporary as planetary
factors-only families are continuing agencies in social evolution.
The family is the channel through which the river of culture and
knowledge flows from one generation to another. | |
84:0.3 °¡Á¤Àº
±âº»ÀûÀ¸·Î »çȸÇÐÀû Á¦µµÀÌ´Ù. °áÈ¥Àº ÀÚ¾Æ À¯Áö¿Í ÀÚ¼ÕÀÇ ¹ø½Ä¿¡ µ¿¹ÝÀÚ °ü°è¿¡¼ ¼ºÀåÇßÀ¸¸ç, ÀÚ¾Æ ¸¸Á·ÀÇ ¿ä¼Ò´Â ´ëü·Î
ºÎ¼öÀûÀÎ °ÍÀ̾ú´Ù. ±×·±µ¥µµ °¡Á¤Àº Àΰ£ ½ÇÁ¸¿¡ ±Ùº»ÀûÀÎ ¸ðµç ¼¼ °¡Áö ±â´ÉµéÀ» Æ÷ÇÔÇϸç, ÇÑÆí »ý¸í ¹ø½ÄÀº °¡Á¤À»
±Ùº»ÀûÀÎ Àΰ£ Á¦µµ·Î ¸¸µé°í, ¼º°ü°è´Â ¸ðµç ´Ù¸¥ »çȸ È°µ¿µé·ÎºÎÅÍ °¡Á¤À» Á¤Âø½ÃŲ´Ù.
| The home is
basically a sociologic institution. Marriage grew out of co-operation
in self-maintenance and partnership in self-perpetuation, the element
of self-gratification being largely incidental. Nevertheless, the
home does embrace all three of the essential functions of human
existence, while life propagation makes it the fundamental human
institution, and sex sets it off from all other social activities. |
1. Primitive Pair Associations Marriage was not founded on sex relations; they were incidental thereto. Marriage was not needed by primitive man, who indulged his sex appetite freely without encumbering himself with the responsibilities of wife, children, and home. | ||
84:1.2 ¿©¼ºÀº
ÀÚ½ÅÀÇ Àڽĵ鿡 ´ëÇÑ ½ÅüÀû, Á¤¼Àû ¾ÖÂø ¶§¹®¿¡ ³²¼º°úÀÇ Çù·Â¿¡ ÀÇÁ¸Çϸç, ÀÌ´Â ¿©ÀÚ°¡ °áÈ¥À» º¸È£Çϵµ·Ï Ã˱¸ÇÑ´Ù.
±×·¯³ª ¾î¶² »ý¹°ÇÐÀû Ã浿µµ ³²ÀÚ¸¦¡ª°áÈ¥¿¡ ºÙÀâ¾Æ µÎ±â´ÂÄ¿³ç¡ª°áÈ¥À¸·Î À̲øÁö ¾Ê¾Ò´Ù. ³²ÀÚ¿¡°Ô °áÈ¥À» ¸Å·ÂÀûÀ¸·Î ¸¸µç
°ÍÀº »ç¶ûÀÌ ¾Æ´Ï¶ó ¹è°íÇÄÀ̾úÀ¸¸ç, óÀ½¿¡ ¹è°íÇÄÀÌ ¾ß¸¸½º·± ³²ÀÚ¸¦ ¿©ÀÚ¿¡°Ô, ¿©ÀÚÀÇ ¾ÆÀ̵é°ú ³ª´©¾î ¾²´Â ¿ø½Ã ¿ÀµÎ¸·À¸·Î
À̲ø¾ú´Ù.
| Woman, because
of physical and emotional attachment to her offspring, is dependent
on co-operation with the male, and this urges her into the sheltering
protection of marriage. But no direct biologic urge led man into
marriage-much less held him in. It was not love that made marriage
attractive to man, but food hunger which first attracted savage
man to woman and the primitive shelter shared by her children. | |
84:1.3 °áÈ¥Àº
¼º°ü°èÀÇ Àǹ«¸¦ ÀǽÄÀûÀ¸·Î ±ú´ÞÀº °ÍÁ¶Â÷ ¾Æ´Ï¾ú´Ù. ¿ø½ÃÀÎÀº ¼ºÀÇ Áñ°Å¿ò°ú ±× ÀÌÈÄÀÇ ¾ÆÀÌ Ãâ»ê »çÀÌ¿¡ ¾î¶°ÇÑ ¿¬°ü¼ºµµ
ÀÌÇØÇÏÁö ¸øÇß´Ù. ÇѶ§´Â ó³à°¡ ÀÓ½ÅÇÒ ¼ö ÀÖ´Ù°í º¸ÆíÀûÀ¸·Î ¹Ï¾îÁ³´Ù. ¾ß¸¸ÀεéÀº ÀÏÂïºÎÅÍ ¾Æ±â°¡ ¿µÀÇ ³ª¶ó¿¡¼ ¸¸µé¾îÁø´Ù´Â
»ý°¢À» °¡Á³´Ù; ÀÓ½ÅÀº ¿©¼ºÀÌ ÁøÈÇÏ´Â ±Í½Å¿¡ ÀÇÇØ µé¾î°£ °á°ú¶ó°í ¹Ï¾ú´Ù. À½½Ä°ú ¾ÇÇÑ ´«µµ ¶ÇÇÑ Ã³³à³ª °áÈ¥ÇÏÁö
¾ÊÀº ¿©Àڵ鿡°Ô ÀÓ½ÅÀ» ÀÏÀ¸Å³ ¼ö ÀÖ´Ù°í ¹Ï¾ú°í, ÇÑÆí ÈÄÀÏÀÇ °ü³äÀº »ý¸íÀÇ ½ÃÀÛÀ» ¼û°á°ú ÇÞºû¿¡ ¿¬°á½ÃÄ×´Ù.
| Marriage was
not even brought about by the conscious realization of the obligations
of sex relations. Primitive man comprehended no connection between
sex indulgence and the subsequent birth of a child. It was once
universally believed that a virgin could become pregnant. The savage
early conceived the idea that babies were made in spiritland; pregnancy
was believed to be the result of a woman's being entered by a spirit,
an evolving ghost. Both diet and the evil eye were also believed
to be capable of causing pregnancy in a virgin or unmarried woman,
while later beliefs connected the beginnings of life with the breath
and with sunlight. | |
84:1.4 ÃʱâÀÇ
¸¹Àº ¹ÎÁ·Àº ±Í½ÅÀ» ¹Ù´Ù¿Í ¿¬°üÁö¾ú´Ù; µû¶ó¼ ó³àµéÀº ¸ñ¿å¿¡ ÀÖ¾î ¸Å¿ì Á¦ÇÑÀûÀ̾ú´Ù; ±âÇü¾Æ ¶Ç´Â Á¶»ê¾Æ´Â ºÎÁÖÀÇÇÑ
¸ñ¿åÀ̳ª »ç¾ÇÇÑ ¿µ È°µ¿ÀÇ °á°ú·Î ¿©¼ºÀÇ ¸ö¿¡ µé¾î¿Â ¾î¸° µ¿¹°·Î °£ÁֵǾú´Ù. ¹°·Ð ¾ß¸¸ÀεéÀº ÀÌ·¸°Ô ÅÂ¾î³ ÀÚ½ÄÀ»
¸ñÁ¹¶ó Á×ÀÌ´Â °ÍÀ» ¾Æ¹«·¸Áö ¾Ê°Ô »ý°¢Çß´Ù.
| Many early
peoples associated ghosts with the sea; hence virgins were greatly
restricted in their bathing practices; young women were far more
afraid of bathing in the sea at high tide than of having sex relations.
Deformed or premature babies were regarded as the young of animals
which had found their way into a woman's body as a result of careless
bathing or through malevolent spirit activity. Savages, of course,
thought nothing of strangling such offspring at birth. | |
84:1.5 °è¸ùÀÇ
ù ´Ü°è´Â ¼º°ü°è°¡ ÀÓ½ÅÇÏ°Ô ÇÏ´Â ±Í½ÅÀÌ ¿©ÀÚ¿¡°Ô µé¾î°¡´Â ±æÀ» ¿¬´Ù´Â °ü³ä°ú ÇÔ²² ´Ù°¡¿Ô´Ù. ±× ÈÄ·Î Àΰ£Àº ¾Æ¹öÁö¿Í
¾î¸Ó´Ï°¡ ÀÚ½ÄÀÇ »ý¸íÀÌ ½ÃÀÛÇÏ´Â »ì¾Æ ÀÖ´Â À¯Àü ¿ä¼ÒÀÇ µ¿µîÇÑ ±â¿©ÀÚ¶ó´Â °ÍÀ» ¹ß°ßÇß´Ù. ±×·¯³ª ½ÉÁö¾î 20¼¼±â¿¡µµ
¸¹Àº ºÎ¸ðµéÀº ¿©ÀüÈ÷ Àΰ£ »ý¸íÀÇ ±â¿ø¿¡ ´ëÇÏ¿© ¾ÆÀ̵éÀ» ¾î´À Á¤µµ ¹«ÁöÇÔ ¼Ó¿¡ ³»¹ö·Á µÎ·Á ÇÑ´Ù.
| The first
step in enlightenment came with the belief that sex relations opened
up the way for the impregnating ghost to enter the female. Man has
since discovered that father and mother are equal contributors of
the living inheritance factors which initiate offspring. But even
in the twentieth century many parents still endeavor to keep their
children in more or less ignorance as to the origin of human life. | |
84:1.6 ¾ÆÀ̸¦
Ãâ»êÇÏ´Â È°µ¿ÀÌ ¾î¸Ó´Ï-¾ÆÀÌ °ü°è¸¦ ¼ö¹ÝÇÑ´Ù´Â »ç½Ç¿¡ ÀÇÇØ ¾à°£ÀÇ ´Ü¼øÇÑ ¹üÁַμÀÇ °¡Á·Àº º¸ÀåÀÌ µÇ¾ú´Ù. ¾î¸Ó´Ï
»ç¶ûÀº º»´ÉÀûÀÌ´Ù; °áȥó·³ dz½À¿¡¼ »ý±ä °ÍÀÌ ¾Æ´Ï´Ù. ¸ðµç Æ÷À¯µ¿¹°ÀÇ ¸ð¼º¾Ö´Â Áö¿ª ¿ìÁÖÀÇ º¸Á¶ Áö¼º ¿µµéÀÇ º»ÁúÀûÀÎ
ÀÚÁúÀ̸ç, ±× °ÇÔ°ú Çå½ÅÀº Ç×»ó ±× Á¾(ðú)ÀÇ ¹«·ÂÇÑ À¯¾Æ±âÀÇ »ý¸í ±æÀÌ¿Í ºñ·ÊÇÑ´Ù.
| A family of
some simple sort was insured by the fact that the reproductive function
entails the mother-child relationship. Mother love is instinctive;
it did not originate in the mores as did marriage. All mammalian
mother love is the inherent endowment of the adjutant mind-spirits
of the local universe and is in strength and devotion always directly
proportional to the length of the helpless infancy of the species.
| |
84:1.7 ¾î¸Ó´Ï¿Í
¾ÆÀÌÀÇ °ü°è´Â ÀÚ¿¬½º·´°í, °ÇÏ°í, º»´ÉÀûÀ̸ç, µû¶ó¼ ¿ø½Ã ¿©Àεé·Î ÇÏ¿©±Ý ¸¹Àº ÀÌ»óÇÑ Á¶°Ç¿¡ ±¼º¹ÇÏ°í, ÀÌ·ç ¸»ÇÒ
¼ö ¾ø´Â ¾î·Á¿òÀ» °ßµðµµ·Ï ÇÏ¿´´Ù. ÀÌ °·ÂÇÑ ¸ð¼º¾Ö´Â ¿©¼ºÀÌ ³²¼º°úÀÇ ¸ðµç ÅõÀï¿¡¼ Ç×»ó ¾öû³ ºÒ¸®ÇÑ À§Ä¡¿¡ ³õÀÌ°Ô
ÇÏ´Â Àå¾Ö¸¦ ÁÖ´Â °¨Á¤ÀÌ´Ù. ±×¸¶Àúµµ, Àΰ£ÀÇ ¸ð¼º º»´ÉÀº ¾ÐµµÀûÀÌÁö ¾Ê´Ù; ±×°ÍÀº ¾ß¸Á, À̱â½É, Á¾±³Àû ½Å³ä¿¡
ÀÇÇØ ÁÂÀýµÉ ¼ö ÀÖ´Ù.
| The mother
and child relation is natural, strong, and instinctive, and one
which, therefore, constrained primitive women to submit to many
strange conditions and to endure untold hardships. This compelling
mother love is the handicapping emotion which has always placed
woman at such a tremendous disadvantage in all her struggles with
man. Even at that, maternal instinct in the human species is not
overpowering; it may be thwarted by ambition, selfishness, and religious
conviction. | |
84:1.8 ¾î¸Ó´Ï-¾ÆÀÌÀÇ
°ü°è´Â °áÈ¥µµ °¡Á¤µµ ¾Æ´ÏÁö¸¸, °¡Á¤ÀÇ ÇÙ½ÉÀ¸·ÎºÎÅÍ ÀÌ µÎ °¡Áö°¡ ¼Ú¾Æ ³ª¿Ô´Ù. ¦Áþ±â ÁøÈÀÇ Å« ¹ßÀüÀº ÀÌ·¯ÇÑ ÀϽÃÀû
µ¿¹ÝÀÚ °ü°è°¡ ¾ÆÀ̸¦ ¾çÀ°ÇÒ ¼ö ÀÖÀ» ¸¸Å ¿À·¡ Áö¼ÓµÇ¾úÀ» ¶§ ÀÌ·ç¾îÁ³´Âµ¥, ±×°ÍÀº °¡Á¤ÀÏ ¶§¿´´Ù.
| While the
mother-child association is neither marriage nor home, it was the
nucleus from which both sprang. The great advance in the evolution
of mating came when these temporary partnerships lasted long enough
to rear the resultant offspring, for that was homemaking. | |
84:1.9 ÀÌ Ãʱâ
ºÎºÎµéÀÇ Àû´ë °¨Á¤°ú »ó°ü¾øÀÌ, ¶Ç ±× °áÇÕÀÇ Çã¼úÇÔ¿¡µµ ºÒ±¸ÇÏ°í, ±×µéÀÇ »ýÁ¸ È®·üÀº ÀÌ ³²³àÀÇ Çùµ¿ °ü°è·Î ÀÎÇÏ¿©
Å©°Ô °³¼±µÇ¾ú´Ù. Çùµ¿ÇÏ´Â ³²ÀÚ¿Í ¿©ÀÚ´Â, °¡Á·°ú ÀÚ¼ÕÀ» Á¦¿ÜÇÏ´õ¶óµµ, µÎ ³²ÀÚ°¡ ÇÕÇϰųª µÎ ¿©ÀÚÀÇ ÇÕº¸´Ù ´ëºÎºÐÀÇ
¹æ¸é¿¡¼ ÈξÀ ¿ì¿ùÇÏ´Ù. ³²³à°¡ ÀÌ·¸°Ô ½ÖÀ» ÀÌ·ç´Â °ÍÀº »ýÁ¸ °¡´É¼ºÀ» Çâ»ó½ÃÄ×°í, ¹Ù·Î Àΰ£ »çȸÀÇ ½ÃÀÛÀ̾ú´Ù.
¶ÇÇÑ ³²³à °£¿¡ ³ëµ¿ÀÇ ºÐÈ ¿ª½Ã Æí¾ÈÇÔÀ» Á¦°øÇÏ°í ÇູÀ» ÁõÁø½ÃÄ×´Ù.
| Regardless
of the antagonisms of these early pairs, notwithstanding the looseness
of the association, the chances for survival were greatly improved
by these male-female partnerships. A man and a woman, co-operating,
even aside from family and offspring, are vastly superior in most
ways to either two men or two women. This pairing of the sexes enhanced
survival and was the very beginning of human society. The sex division
of labor also made for comfort and increased happiness. |
84:2.1 ¿©ÀÚ°¡ Á¤±âÀûÀ¸·Î ÇÇ È긮°í Ãâ»êÇÒ ¶§ ÇǸ¦ ´õ È긮´Â °ÍÀº ÀÏÂïºÎÅÍ ÇÇ°¡ ¾ÆÀ̸¦ âÁ¶ÇÑ´Ù´Â (¾Æ´Ï È¥ÀÌ ÀÖ´Â ÀÚ¸®À̱⵵ ÇÏ´Ù´Â) °ÍÀ» ¾Ï½ÃÇß°í, Àΰ£°ü°è¿¡¼ Ç÷¿¬ÀÇ °³³äÀ» ³º¾Ò´Ù. ¿¾ ½ÃÀý¿¡ ¸ðµç ÈļÕÀº ¿©ÀÚÀÇ ÇÍÁÙ·Î °è»êÇÏ¿´°í, ÀÌ°ÍÀÌ »ó¼Ó¿¡¼ È®½ÇÇÏ°Ô ÀÎÁ¤µÇ´Â À¯ÀÏÇÑ ºÎºÐÀ̾ú´Ù. | 2. The Early Mother-Family The woman's periodic hemorrhage and her further loss of blood at childbirth early suggested blood as the creator of the child (even as the seat of the soul) and gave origin to the blood-bond concept of human relationships. In early times all descent was reckoned in the female line, that being the only part of inheritance which was at all certain. | |
84:2.2 ¾î¸Ó´Ï¿Í
¾ÆÀÌÀÇ º»´ÉÀûÀÎ »ý¹°ÇÐÀû Ç÷¿¬°ü°è¿¡¼ »ý°Ü³ ¿ø½ÃÀÇ °¡Á·Àº ºÒ°¡ÇÇÇÏ°Ô ¸ð°è °¡Á·À̾ú´Ù. ±×¸®°í ¸¹Àº ºÎÁ·ÀÌ ÀÌ·± üÁ¦¸¦
¿À·§µ¿¾È ÁöÄ×´Ù. ¸ð°è °¡Á·Àº ¹«¸®¿¡¼ Áý´ÜÀ¸·Î °áÈ¥ÇÏ´Â ´Ü°è·ÎºÎÅÍ, ÀϺδÙó¿Í ÀϺÎÀÏóÀÇ ºÎ°è °¡Á·ÀÇ »ýÈ°, ÈÄÀÏÀÇ
°³¼±µÈ °¡Á¤»ýÈ°·Î ³Ñ¾î°¡´Â À¯ÀÏÇÏ°Ô °¡´ÉÇÏ¿´´ø °úµµ±âÀû ÇüÅ¿´´Ù. ¸ð°è °¡Á·Àº ÀÚ¿¬½º·´°í »ý¹°ÇÐÀûÀ̾ú´ø ¹Ý¸é, ºÎ°è
°¡Á·Àº »çȸ¤ý°æÁ¦¤ýÁ¤Ä¡ÀûÀÎ °ÍÀ̾ú´Ù. ºÏ¾Æ¸Þ¸®Ä« È«ÀÎµé »çÀÌ¿¡¼ ¸ð°è °¡Á·ÀÌ Áö¼ÓµÈ °ÍÀº, ´Ù¸¥ ¸é¿¡¼ Áøº¸ÀûÀÎ ÀÌ·ÎÄõÀÌ
Àεð¾ðµéÀÌ ½ÇÁ¦ ±¹°¡°¡ µÇÁö ¸øÇÑ ÁÖµÈ ÀÌÀ¯ Áß ÇϳªÀÌ´Ù.
| The primitive
family, growing out of the instinctive biologic blood bond of mother
and child, was inevitably a mother-family; and many tribes long
held to this arrangement. The mother-family was the only possible
transition from the stage of group marriage in the horde to the
later and improved home life of the polygamous and monogamous father-families.
The mother-family was natural and biologic; the father-family is
social, economic, and political. The persistence of the mother-family
among the North American red men is one of the chief reasons why
the otherwise progressive Iroquois never became a real state. | |
84:2.3 ¸ð°è °¡Á·ÀÇ
dz½À ¹Ø¿¡¼ ¾Æ³»ÀÇ ¾î¸Ó´Ï´Â Áý¿¡¼ °ÅÀÇ ÃÖ°íÀÇ ±ÇÇÑÀ» ´©·È´Ù; ¾Æ³»ÀÇ ÇüÁ¦¿Í Á¶Ä«µéÁ¶Â÷ °¡Á·À» °¨µ¶ÇÏ´Â µ¥ ³²Æíº¸´Ù
´õ Àû±ØÀûÀ̾ú´Ù. ¾Æ¹öÁöµéÀº Á¾Á¾ ±×µéÀÇ ÀڽĵéÀÇ À̸§À» µû¼ °³¸íµÇ¾ú´Ù.
| Under the mother-family
mores the wife's mother enjoyed virtually supreme authority in the
home; even the wife's brothers and their sons were more active in
family supervision than was the husband. Fathers were often renamed
after their own children. | |
84:2.4 ¾ÆÁÖ ÃʱâÀÇ
Á¾Á·µéÀº ¾Æ¹öÁö¿¡°Ô °øÀ» °ÅÀÇ µ¹¸®Áö ¾Ê¾Ò°í, ¾ÆÀÌ°¡ ÀüÀûÀ¸·Î ¾î¸Ó´Ï·ÎºÎÅÍ ¿Â´Ù°í º¸¾Ò´Ù. ±×µéÀº Á¢ÃËÇÏ´Â °á°ú·Î¼,
¾ÆÀ̵éÀÌ ¾Æ¹öÁö¸¦ ´à´Â´Ù°í, ¶Ç´Â ¾î¸Ó´Ï°¡ ¾ÆÀ̵éÀÌ ¾Æ¹öÁö¸¦ ´à¾ÒÀ¸¸é Ç߱⠶§¹®¿¡ ÀÌ ¹æ¹ýÀ¸·Î ¾ÆÀ̵éÀÌ ¡°´à¾Ò´Ù¡±°í
¹Ï¾ú´Ù. ³ªÁß¿¡´Â ¸ð°è °¡Á·¿¡¼ ºÎ°è °¡Á·À¸·Î ³Ñ¾î°¡´Â ¶§°¡ ´Ù°¡¿ÔÀ» ¶§, ¾ÆÀ̸¦ ³ºÀº °øÀ» ¾Æ¹öÁö°¡ ¿ÂÀüÈ÷ °¡Á³À¸¸ç,
ÀÓ½ÅÇÑ ¿©ÀÚ¿¡ ´ëÇÑ ¸¹Àº ±Ý±â´Â ³ªÁß¿¡ ±× ³²ÆíÀ» Æ÷ÇÔÇϵµ·Ï ¿¬ÀåµÇ¾ú´Ù. ¾ÆÀ̸¦ ±â´ëÇÏ´Â ¾Æ¹öÁö´Â ÇØ»êÇÒ ¶§°¡ °¡±î¿ö¿ÀÀÚ
ÀÏÀ» ±×¸¸µÎ¾ú°í, ¾ÆÀÌ°¡ ž ¶§ ħ´ë·Î °¡¼ ¾Æ³»¿Í ÇÔ²² 3ÀÏ¿¡¼ 8ÀϱîÁö ³²¾Æ¼ ½¬¾ú´Ù. ¾Æ³»´Â ±×´ÙÀ½ ³¯ ÀϾ¼
°íµÈ ÀÏ¿¡ µé¾î°¥ ¼öµµ ÀÖ¾úÁö¸¸, ³²ÆíÀº ÃàÇϸ¦ ¹ÞÀ¸·Á°í, ħ´ë¿¡ ³²¾Æ ÀÖ¾ú´Ù; ÀÌ°ÍÀº ¸ðµÎ ¾ÆÀÌ¿¡ ´ëÇÑ ¾Æ¹öÁöÀÇ
±Ç¸®¸¦ È®¸³ÇÏ·Á°í °í¾ÈµÈ Ãʱâ dz½ÀÀÇ ÀϺο´´Ù.
| The earliest
races gave little credit to the father, looking upon the child as
coming altogether from the mother. They believed that children resembled
the father as a result of association, or that they were "marked"
in this manner because the mother desired them to look like the
father. Later on, when the switch came from the mother-family to
the father-family, the father took all credit for the child, and
many of the taboos on a pregnant woman were subsequently extended
to include her husband. The prospective father ceased work as the
time of delivery approached, and at childbirth he went to bed, along
with the wife, remaining at rest from three to eight days. The wife
might arise the next day and engage in hard labor, but the husband
remained in bed to receive congratulations; this was all a part
of the early mores designed to establish the father's right to the
child. | |
84:2.5 óÀ½¿¡´Â
³²ÀÚ°¡ ¾Æ³»ÀÇ Á¾Á·¿¡°Ô·Î °¡´Â °ÍÀÌ °ü½ÀÀ̾úÀ¸³ª, ÈÄÀÏ¿¡´Â ³²ÀÚ°¡ ½ÅºÎ °ªÀ» Ä¡¸£°Å³ª ±×¿¡ ÇØ´çÇÏ´Â ³ëµ¿À» Á¦°øÇÑ
µÚ¿¡, Á¦ ¾Æ³»¿Í ¾ÆÀ̵éÀ» Àڱ⠻ç¶÷µé¿¡°Ô·Î µ¥¸®°í °¥ ¼ö ÀÖ¾ú´Ù. ¸ð°è °¡Á·¿¡¼ ºÎ°è °¡Á·À¸·ÎÀÇ ÀüȯÀº µ¿Á· °áÈ¥ÀÌ
½ÂÀεǴ ¹Ý¸é¿¡ ÀϺΠÀ¯ÇüÀÇ »çÃÌ °áÈ¥Àº ¹«ÀǹÌÇÏ°Ô ±ÝÁöµÇ´Â °ÍÀ¸·Î ¼³¸íµÈ´Ù.
| At first, it
was the custom for the man to go to his wife's people, but in later
times, after a man had paid or worked out the bride price, he could
take his wife and children back to his own people. The transition
from the mother-family to the father-family explains the otherwise
meaningless prohibitions of some types of cousin marriages while
others of equal kinship are approved. | |
84:2.6 »ç³É²ÛÀÇ
dz½ÀÀÌ Áö³ª°¡°í, ³²ÀÚ°¡ Áü½ÂÀ» ±æ·¯ ÁÖ¿äÇÑ ½Ä·® °ø±ÞÀ» Á¿ìÇÏ°Ô µÇ¾úÀ» ¶§, ¸ð°è °¡Á·Àº À绡¸® ÇØüµÇ¾ú´Ù. ¸ð°è
°¡Á·Àº ´Ù¸¸ »õ·Î Çü¼ºµÇ´Â ºÎ°è °¡Á·°úÀÇ °æÀï¿¡ ¼º°øÇÒ ¼ö ¾ø¾ú±â ¶§¹®¿¡ ½ÇÆÐÇß´Ù. ¾î¸Ó´ÏÀÇ ³²ÀÚ Ä£Ã´µé¿¡°Ô ÅõÀÔµÈ
±Ç·ÂÀº ³²ÆíÀÌÀÚ ¾Æ¹öÁö¿¡°Ô ÁýÁßµÈ ±Ç·Â°ú °æÀïÇÒ ¼ö ¾ø¾ú´Ù. ¿©ÀÚ´Â ¾ÆÀ̸¦ ³º°í Áö¼ÓÀûÀÎ ±ÇÇÑÀ» Çà»çÇÏ¸é¼ ´Ã¾î³ª´Â
°¡Á¤ÀÇ ÈûÀ» Å°¿ì´Â º¹ÇÕµÈ °úÁ¦¸¦ °¨´çÇÒ ¼ö°¡ ¾ø¾ú´Ù. »õ·Î µîÀåÇÏ´Â ¾Æ³» ÈÉÄ¡±â¿Í ³ªÁß¿¡ ¾Æ³» »çµéÀ̱â´Â ¸ð°è °¡Á·ÀÇ
Á¾¸»À» ÀçÃËÇÏ¿´´Ù.
| With the passing
of the hunter mores, when herding gave man control of the chief
food supply, the mother-family came to a speedy end. It failed simply
because it could not successfully compete with the newer father-family.
Power lodged with the male relatives of the mother could not compete
with power concentrated in the husband-father. Woman was not equal
to the combined tasks of childbearing and of exercising continuous
authority and increasing domestic power. The oncoming of wife stealing
and later wife purchase hastened the passing of the mother-family.
| |
84:2.7 ¸ð°è °¡Á·À¸·ÎºÎÅÍ
ºÎ°è °¡Á·À¸·Î ³Ñ¾î°¡´Â ¾öû³ º¯È´Â Àηù°¡ ÀÏÂïÀÌ ÀÏÀ¸Å² °¡Àå ±ÞÁøÀûÀÌ°í, ¿ÏÀüÈ÷ °Å²Ù·Î µ¹¾Æ°¡´Â Á¶Á¤µé Áß Çϳª¿´´Ù.
ÀÌ·¯ÇÑ º¯È´Â °ð »çȸÀû Ç¥ÇöÀ¸·Î À̾îÁ³°í °¡Á·À» ÀÌ·ç´Â ¸ðÇèÀÌ Áõ°¡ÇÏ¿´´Ù.
| The stupendous
change from the mother-family to the father-family is one of the
most radical and complete right-about-face adjustments ever executed
by the human race. This change led at once to greater social expression
and increased family adventure. |
84:3.1 ¸ð¼º º»´ÉÀÌ ¿©ÀÚ¸¦ °áÈ¥À¸·Î À̲ø¾ú´ÂÁö ¸ð¸£Áö¸¸, ¿©ÀÚÀÇ °áÈ¥»ýÈ°À» ½ÇÁúÀûÀ¸·Î À¯ÁöÇϵµ·Ï ÇÑ °ÍÀº, dz½ÀÀÇ ¿µÇâµµ ÀÖÁö¸¸, ³²ÀÚÀÇ ¿ì¿ùÇÑ Ã¼·ÂÀ̾ú´Ù. ¸ñÃà »ýÈ°Àº »õ·Î¿î ü°èÀÇ Ç³½À, °¡ºÎÀåÀû À¯ÇüÀÇ °¡Á·»ýÈ°À» ¸¸µé¾î ³»´Â °æÇâÀÌ ÀÖ¾ú´Ù; Áü½ÂÀ» ±â¸£°í Ãʱ⿡ ³ó»çÁþ´Â dz½À ¾Æ·¡¿¡¼, °¡Á· ´ÜÀ§ÀÇ ±âÃÊ´Â ¾Æ¹öÁöÀÇ ±ÇÇÑ, µµÀü¹ÞÁö ¾Ê´Â µ¶´ÜÀûÀÎ ±ÇÇÑÀ̾ú´Ù. ¸ðµç »çȸ´Â, ±¹°¡ÀÌµç °¡Á·À̵ç, °¡ºÎÀåÀû Áú¼ÀÇ µ¶ÀçÀû ±ÇÀ§ÀÇ ´Ü°è¸¦ °ÅÃÆ´Ù. | 3. The Family Under Father Dominance It may be that the instinct of motherhood led woman into marriage, but it was man's superior strength, together with the influence of the mores, that virtually compelled her to remain in wedlock. Pastoral living tended to create a new system of mores, the patriarchal type of family life; and the basis of family unity under the herder and early agricultural mores was the unquestioned and arbitrary authority of the father. All society, whether national or familial, passed through the stage of the autocratic authority of a patriarchal order. | |
84:3.2 ±¸¾à ½Ã´ë¿¡
¿©¼ºÀ» °ÅÀÇ ´ë¿ìÇÏÁö ¾ÊÀº °ÍÀº ¸ñÀÚµéÀÇ Ç³½ÀÀ» ÁøÁ¤À¸·Î ¹Ý¿µÇÑ´Ù. ¡°ÁÖ´Â ³ªÀÇ ¸ñÀڽôϡ±ÇÏ´Â ¸»ÀÌ Áõ¾ðÇÏ´Â °Í°ú
°°ÀÌ, È÷ºê¸® Á·ÀåµéÀº ¸ðµÎ ¸ñÀÚ¿´´Ù.
| The scant
courtesy paid womankind during the Old Testament era is a true reflection
of the mores of the herdsmen. The Hebrew patriarchs were all herdsmen,
as is witnessed by the saying, "The Lord is my Shepherd."
| |
84:3.3 ±×·¯³ª
Áö³ ½Ã´ë¿¡ ³²ÀÚ°¡ ¿©ÀÚ¸¦ ³·Ãß¾î º¸´Â ÀÇ°ßÀ» °¡Áø °Í¿¡ ´ëÇÏ¿© ³²ÀÚ´Â ¹Ù·Î ±× ¿©ÀÚº¸´Ù ´õ Å« À߸øÀº ¾ø´Ù. ¿©ÀÚ´Â
ºñ»ó½Ã¿¡ È°µ¿ÇÏÁö ¾Ê¾Ò±â ¶§¹®¿¡, ¿ø½Ã ½Ã´ë¿¡ »çȸÀÇ ÀÎÁ¤À» ¹ÞÁö ¸øÇß´Ù. ¿©ÀÚ´Â ´«ºÎ½Å ¿µ¿õµµ À§±âÀÇ ¿µ¿õµµ ¾Æ´Ï¾ú´Ù.
»ýÁ¸ ÅõÀï¿¡¼ ÀÓ½ÅÀº ¶Ñ·ÇÇÑ Àå¾Ö¿´´Ù; ¸ð¼º¾Ö´Â ºÎÁ· ¹æ¾î¿¡ ÀÖ¾î¼ ¿©ÀÚ¿¡°Ô °É¸²µ¹ÀÌ µÇ¾ú´Ù.
| But man was
no more to blame for his low opinion of woman during past ages than
was woman herself. She failed to get social recognition during primitive
times because she did not function in an emergency; she was not
a spectacular or crisis hero. Maternity was a distinct disability
in the existence struggle; mother love handicapped women in the
tribal defense. | |
84:3.4 ¿ø½ÃÀÇ
¿©ÀÚµéÀº ¶ÇÇÑ ³²ÀÚ°¡ ½Î¿ì±â ÁÁ¾ÆÇÏ°í »ç³»´Ù¿î °ÍÀ» Âù¹ÌÇÏ°í °¥Ã¤¸¦ º¸³¿À¸·Î ¶æÇÏÁö ¾Ê°Ô ³²ÀÚ¿¡°Ô ÀÇÁ¸ÇÏ´Â ¼ºÇâÀ»
±æ·¶´Ù. ¹«»ç¸¦ ÀÌ·¸°Ô ÃßÄѼ¼¿î °ÍÀº ³²ÀÚÀÇ ÀÚÁ¸½ÉÀ» ³ô¿´°í, ÇÑÆí ¿©ÀÚÀÇ ÀÚÁ¸½ÉÀ» ±×¸¸Å ¾ï´©¸£°í ¿©ÀÚ¸¦ ´õ¿í ÀÇÁ¸ÀûÀ¸·Î
¸¸µé¾ú´Ù; ±ºº¹Àº ¿©ÀüÈ÷ ¿©¼ºÀÇ ¸¶À½À» °ÇÏ°Ô ÀÚ±ØÇÑ´Ù.
| Primitive women
also unintentionally created their dependence on the male by their
admiration and applause for his pugnacity and virility. This exaltation
of the warrior elevated the male ego while it equally depressed
that of the female and made her more dependent; a military uniform
still mightily stirs the feminine emotions. | |
84:3.5 Áøº¸ÇÑ
ÀÎÁ¾µé Áß¿¡¼, ¿©ÀÚ´Â ³²ÀÚó·³ Å©°Å³ª Èû¼¼Áö ¾Ê´Ù. ±×·¯¹Ç·Î ¿©¼ºÀº ¾àÀÚÀ̱⠶§¹®¿¡ ´õ¿í ÀçÄ¡ ÀÖ°Ô µÇ¾ú´Ù. ±×³à´Â
ÀÏÂïºÎÅÍ ÀÚ½ÅÀÇ ¼º¸Å·ÂÀ» ÀÌ¿ëÇÏ´Â ¹ýÀ» ¹è¿ü´Ù. ±×³à´Â Á¶±Ý ´ú ½É¿ÀÇϱä ÇÏÁö¸¸ ³²ÀÚº¸´Ù ´õ ¹ÎøÇÏ°í º¸¼öÀûÀÌ µÇ¾ú´Ù.
ÀüÀïÅͳª »ç³É¿¡¼´Â ³²¼ºÀÌ ¿©¼ºÀÇ ¿ìÀ§¿¡ ÀÖ¾ú´Ù; °¡Á¤¿¡¼´Â ¿©¼ºÀÌ °¡Àå ¿ø½ÃÀûÀÎ ³²¼ºº¸´Ù ¿ìÀ§¿¡ ÀÖ´Ù.
| Among the more
advanced races, women are not so large or so strong as men. Woman,
being the weaker, therefore became the more tactful; she early learned
to trade upon her sex charms. She became more alert and conservative
than man, though slightly less profound. Man was woman's superior
on the battlefield and in the hunt; but at home woman has usually
outgeneraled even the most primitive of men. | |
84:3.6 ¸ñÀÚ´Â
¸ÔÀ»°Å¸®¸¦ ÀÚ±âÀÇ Áü½Â ¶¼¿¡¼ ã¾ÒÁö¸¸, ÀÌ ¸ñÀÚ ½Ã´ë¸¦ ÅëÇÏ¿© ³»³», ¿©ÀÚ´Â ¾ÆÁ÷µµ ¸ÔÀ» ä¼Ò¸¦ ¸¶·ÃÇØ¾ß Çß´Ù.
¿ø½ÃÀÇ ³²ÀÚ´Â ÈëÀ» ÇÇÇß´Ù. ÈëÀº ³Ê¹«³ª ÆòÈ·Ó°í ¸ðÇèÇÏ´Â Àç¹Ì°¡ ¾ø¾ú´Ù. ¶ÇÇÑ ¿©ÀÚ°¡ ä¼Ò¸¦ ´õ Àß °¡²Ü ¼ö ÀÖ´Ù´Â
¿À·¡µÈ ¹Ì½ÅÀÌ ÀÖ¾ú´Âµ¥, ¿©ÀÚ°¡ ¾î¸Ó´Ï¿´±â ¶§¹®ÀÌ´Ù. ¿À´Ã³¯ µÚ¿¡ µÚóÁø ¸¹Àº ºÎÁ·µé »çÀÌ¿¡¼, ³²ÀÚ´Â °í±â¸¦, ¿©ÀÚ´Â
ä¼Ò¸¦ ¿ä¸®Çϸç, ¿À½ºÆ®¶ö¸®¾ÆÀÇ ¿ø½Ã ºÎÁ·µéÀÌ ÇàÁøÇÒ ¶§ ¿©ÀÚµéÀº °áÄÚ »ç³É°Å¸®¸¦ ÀâÁö ¾Ê°í, ÇÑÆí ³²ÀÚ´Â »Ñ¸®¸¦
ij·Á°í ¸öÀ» ±ÁÈ÷Áö ¾Ê´Â´Ù.
| The herdsman
looked to his flocks for sustenance, but throughout these pastoral
ages woman must still provide the vegetable food. Primitive man
shunned the soil; it was altogether too peaceful, too unadventuresome.
There was also an old superstition that women could raise better
plants; they were mothers. In many backward tribes today, the men
cook the meat, the women the vegetables, and when the primitive
tribes of Australia are on the march, the women never attack game,
while a man would not stoop to dig a root. | |
84:3.7 ¿©ÀÚ´Â
¾ðÁ¦³ª ÀÏÇØ¾ß Çß´Ù. Àû¾îµµ ¹Ù·Î Çö´ë¿¡ À̸£±â±îÁö, ¿©ÀÚ´Â ÁøÁ¤ÇÑ »ý»êÀÚ¿´´Ù. ³²ÀÚ´Â º¸Åë ±×º¸´Ù ´õ ½¬¿î ±æÀ»
ÅÃÇß°í, ÀÌ ºÒÆòµîÀº ÀηùÀÇ ¿ª»ç Àüü¸¦ ÅëÇÏ¿© Á¸ÀçÇÏ¿´´Ù. ¿©ÀÚ´Â ¾ðÁ¦³ª Áü²ÛÀ̾ú°í, °¡Á· Àç»êÀ» ³ª¸£°í ¾ÆÀ̵éÀ»
µ¹º¸¾ÒÀ¸¸ç, ÀÌ·¸°Ô ³²ÀÚµéÀº ÀÚÀ¯·Ó°Ô ½Î¿òÀ̳ª »ç³ÉÀ» ÇÒ ¼ö ÀÖ¾ú´Ù.
| Woman has always
had to work; at least right up to modern times the female has been
a real producer. Man has usually chosen the easier path, and this
inequality has existed throughout the entire history of the human
race. Woman has always been the burden bearer, carrying the family
property and tending the children, thus leaving the man's hands
free for fighting or hunting. | |
84:3.8 ¿©ÀÚÀÇ
ù ¹ø° ÇعæÀº ³²ÀÚ°¡ ¶¥À» °æÀÛÇÏ´Â µ¥ µ¿ÀÇÇßÀ» ¶§, ±×¶§±îÁö ¿©ÀÚÀÇ ÀÏ·Î ¿©°Ü ¿Ô´ø °ÍÀ» ÇÏ°Ú´Ù°í Âù¼ºÇßÀ» ¶§,
½ÃÀ۵Ǿú´Ù. ³²ÀÚ Æ÷·ÎµéÀ» ÀÌÁ¦ ´õÀÌ»ó Á×ÀÌÁö ¾Ê°í ³ó»ç¿¡ Á¾¼ÓµÈ ³ë¿¹°¡ µÇ¾ú´Ù´Â °ÍÀº ÀüÁøÇÏ´Â Å« ¹ß°ÉÀ½À̾ú´Ù.
ÀÌ°ÍÀÌ ¿©ÀÚÀÇ ÇعæÀ» °¡Á®¿Ô°í, ±×·¡¼ ¿©ÀÚ´Â °¡Á¤À» ÀÌ·ç°í ¾ÆÀ̵éÀ» ÈÆ·ÃÇÏ´Â µ¥ ´õ ¸¹Àº ½Ã°£À» Çå½ÅÇÒ ¼ö ÀÖ¾ú´Ù.
| Woman's first
liberation came when man consented to till the soil, consented to
do what had theretofore been regarded as woman's work. It was a
great step forward when male captives were no longer killed but
were enslaved as agriculturists. This brought about the liberation
of woman so that she could devote more time to homemaking and child
culture. | |
84:3.9 ¾î¸°¾ÆÀ̵鿡°Ô
¿ìÀ¯ÀÇ °ø±ÞÀº ´õ ÀÏÂï Á¥À» ¶¼°Ô ¸¸µé¾úÀ¸¸ç, µû¶ó¼ ¶§¶§·Î Àá½Ã ºÒÀÓ¿¡¼ ÇعæµÈ ¾î¸Ó´ÏµéÀÌ ÀÚ³àµéÀ» ´õ ³ºÀ» ¼ö
ÀÖµµ·Ï ¸¸µé¾ú´Ù. ÇÑÆí ¼ÒÀÇ Á¥°ú ¿°¼ÒÁ¥ÀÇ »ç¿ëÀº ¾Æ±âÀÇ »ç¸Á·üÀ» Å©°Ô ÁÙ¿´´Ù. »çȸ°¡ Áü½ÂÀ» ±â¸£´ø ´Ü°è ÀÌÀü¿¡´Â
¾î¸Ó´Ï°¡ ¾Æ±âµéÀÌ ³×´Ù¼¸ »ìÀÌ µÉ ¶§±îÁö Á¥À» ¸ÔÀÌ°ï ÇÏ¿´´Ù.
| The provision
of milk for the young led to earlier weaning of babies, hence to
the bearing of more children by the mothers thus relieved of their
sometimes temporary barrenness, while the use of cow's milk and
goat's milk greatly reduced infant mortality. Before the herding
stage of society, mothers used to nurse their babies until they
were four and five years old. | |
84:3.10 ¿ø½Ã
ÀüÀïÀÇ °¨¼Ò´Â ³²³à ±¸º°¿¡ ±Ù°Å¸¦ µÐ ³ëµ¿ ºÐ¾÷ÀÇ ºÒ±ÕÇüÀÌ Å©°Ô ÁÙ¾îµé¾ú´Ù. ±×·¯³ª ³²ÀÚµéÀÌ ¸Áº¸´Â ÀÓ¹«¸¦ ¸Ã¾ÒÀ»
¶§´Â, ¿©ÀÚµéÀÌ ¾ÆÁ÷µµ Èûµç ÀÏÀ» µµ¸Ã¾Æ¾ß Çß´Ù. ¾î¶² Ä·ÇÁ³ª ¸¶À»µµ ¹ã³·À¸·Î º¸Ãʸ¦ ¼¼¿ö¾ß ÇßÁö¸¸, ÀÌ °úÁ¦Á¶Â÷
°³¸¦ ±æµéÀÓÀ¸·Î¼ °¡º¿öÁ³´Ù. ´ëü·Î ³ó¾÷ÀÇ ½ÃÀÛÀº ¿©ÀÚÀÇ Ç°À§¿Í »çȸÀû ÁöÀ§¸¦ ³ô¿´´Ù; ÀÌ°ÍÀº ¹Ù·Î ³²ÀÚ°¡ ³óºÎ·Î
ÀüÇâÇÒ ¶§ ¹ú¾îÁø »ç½ÇÀ̾ú´Ù. ±×¸®°í ³²ÀÚ°¡ ¶¥À» °¡´Â ÀÏ¿¡ ¼ÕÀ» ´ëÀÚ¸¶ÀÚ, Áï½Ã ³ó»çÁþ´Â ¹æ¹ýÀÇ Å« °³¼±ÀÌ µÚµû¶ú°í,
ÀÌ°ÍÀº µÚÀÕ´Â ¼¼´ëµéÀ» ÅëÇؼ °è¼Ó ÁøÇàµÇ¾ú´Ù. »ç³É°ú ÀüÀïÀÌ ÀÖÀ» ¶§ ³²ÀÚ´Â Á¶Á÷ÀÇ ±ÍÁßÇÔÀ» ¹è¿ü°í ÀÌ ±â¼úÀ» »ê¾÷¿¡
µé¿©¿ÔÀ¸¸ç, ³ªÁß¿¡ ¿©ÀÚ°¡ ÇÏ´Â ÀÏÀÇ ¸¹Àº ºÎºÐÀ» ¹°·Á¹Þ¾ÒÀ» ¶§ ¿©ÀÚÀÇ Çã¼úÇÑ ³ëµ¿ ¹æ¹ýÀÌ Å©°Ô °³¼±µÇ¾ú´Ù.
| Decreasing
primitive warfare greatly lessened the disparity between the division
of labor based on sex. But women still had to do the real work while
men did picket duty. No camp or village could be left unguarded
day or night, but even this task was alleviated by the domestication
of the dog. In general, the coming of agriculture has enhanced woman's
prestige and social standing; at least this was true up to the time
man himself turned agriculturist. And as soon as man addressed himself
to the tilling of the soil, there immediately ensued great improvement
in methods of agriculture, extending on down through successive
generations. In hunting and war man had learned the value of organization,
and he introduced these techniques into industry and later, when
taking over much of woman's work, greatly improved on her loose
methods of labor. |
4. Woman¡¯s Status in Early Society Generally speaking, during any age woman's status is a fair criterion of the evolutionary progress of marriage as a social institution, while the progress of marriage itself is a reasonably accurate gauge registering the advances of human civilization. | ||
84:4.2 ¿©ÀÚÀÇ
ÁöÀ§´Â Ç×»ó »çȸÀûÀÎ ¿ª¼³ÀÌ µÇ¾î¿Ô´Ù; ¿©ÀÚ´Â ¾ðÁ¦³ª ³²ÀÚ¸¦ ¹ÎøÇÏ°Ô °ü¸®ÇÏ´Â »ç¶÷À̾ú´Ù. ¿©ÀÚ´Â ¾ðÁ¦³ª ³²ÀÚÀÇ ´õ
°ÇÑ ¼º¿åÀ» ÀÚ½ÅÀÇ ÀÌÀÍÀ» À§ÇÏ¿©, ÀÚ½ÅÀÇ ½ÂÁøÀ» À§ÇÏ¿© ÀÌ¿ëÇß´Ù. ³²ÀÚ¿¡°Ô ºñÂüÇÑ ³ë¿¹·Î ºÙµé·Á ÀÖÀ» ¶§Á¶Â÷, ¿©ÀÚ´Â
ÀÚ±âÀÇ ¼ºÀû ¸Å·ÂÀ» ±³¹¦ÇÏ°Ô ÆȾƼ, ÈçÈ÷ ³²ÀÚ¸¦ Áö¹èÇÏ´Â ÈûÀ» Çà»çÇÒ ¼ö ÀÖ¾ú´Ù.
| Woman's status
has always been a social paradox; she has always been a shrewd manager
of men; she has always capitalized man's stronger sex urge for her
own interests and to her own advancement. By trading subtly upon
her sex charms, she has often been able to exercise dominant power
over man, even when held by him in abject slavery. | |
84:4.3 ¿¾³¯ÀÇ
¿©ÀÚ´Â ³²ÀÚ¿¡°Ô Ä£±¸³ª ¿¬ÀÎ, ¾ÖÀÎÀ̳ª Çùµ¿ÀÚ°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ÇÑ µ¢ÀÌÀÇ Àç»ê, Çϳ೪ Á¾À̾ú°í, ³ªÁß¿¡´Â °æÁ¦Àû
Çùµ¿ÀÚ¿ä, ³ë¸®°³¿ä, ¾ÆÀÌ ³º´Â »ç¶÷À̾ú´Ù. ±×·±µ¥µµ Àû´çÇÏ°í Èå¹µÇÑ ¼º°ü°è¿¡´Â ¹Ýµå½Ã ¿©ÀÚ°¡ ¼±ÅÃÇÏ°í Çùµ¿ÇÏ´Â ¿ä¼Ò°¡
µé¾î°¬°í, ÀÌ°ÍÀº ¾ðÁ¦³ª ¿µ¸®ÇÑ ¿©Àڵ鿡°Ô, ¿©¼ºÀ¸·Î¼ ±×µéÀÇ »çȸ ÁöÀ§¿¡ »ó°ü¾øÀÌ, Á÷Á¢ÀûÀÌ°í °³ÀÎÀûÀÎ ÁöÀ§¿¡ »ó´çÈ÷
¿µÇâÀ» ¹ÌÃÆ´Ù. ±×·¯³ª ±×µéÀÇ ¼Ó¹ÚÀ» °¡º±°Ô ÇÏ·Á´Â ³ë·ÂÀ¸·Î, ¿©ÀÚµéÀÌ ÁÙ°ð ±â¹Î¼º¿¡ ÀÇÁ¸ÇÑ »ç½ÇÀº, ³²ÀÚµéÀÇ ºÒ½Å°ú
ÀǽÉÀ» ÁÙÀÌÁö ¸øÇß´Ù.
| Early woman
was not to man a friend, sweetheart, lover, and partner but rather
a piece of property, a servant or slave and, later on, an economic
partner, plaything, and childbearer. Nonetheless, proper and satisfactory
sex relations have always involved the element of choice and co-operation
by woman, and this has always given intelligent women considerable
influence over their immediate and personal standing, regardless
of their social position as a sex. But man's distrust and suspicion
were not helped by the fact that women were all along compelled
to resort to shrewdness in the effort to alleviate their bondage.
| |
84:4.4 ³²³à´Â
¼·Î¸¦ ÀÌÇØÇÏ´Â µ¥ Å« ¾î·Á¿òÀ» °Þ¾î ¿Ô´Ù. ³²ÀÚ´Â ¿©ÀÚ¸¦ ÀÌÇØÇϴµ¥ ¾î·Á¿òÀ» ¹ß°ßÇß°í, Àǽɰú °æ¸êÀÇ °æ¿ì°¡ ¾Æ´Ï¶ó¸é,
¹«Áö·Î ÀÎÇÑ ºÒ½Å°ú µÎ·Á¿ï Á¤µµÀÇ ¸ÅȤÀÌ ¾ß¸©ÇÏ°Ô ¼¯ÀÎ ´«À¸·Î ¿©ÀÚ¸¦ ¹Ù¶óº¸¾Ò´Ù. ºÎÁ·°ú Á¾Á·ÀÇ ¸¹Àº ÀüÅëÀº °í³À»
À̺곪 Æǵµ¶ó, ¶Ç´Â ¿©¼ºÀ» ´ëÇ¥ÇÏ´Â ¾î¶² ¿©ÀÚÀÇ Å¿À¸·Î µ¹·È´Ù. ÀÌ·± À̾߱âµéÀº ¾ðÁ¦³ª ¿Ö°îµÇ¾î¼ ¿©ÀÚ°¡ ³²ÀÚ¿¡°Ô
¾ÇÀ» °¡Á®¿Â °Íó·³ º¸ÀÌ°Ô ¸¸µé¾ú´Ù. ÀÌ ¸ðµÎ°¡ ÇѶ§ ¿©ÀÚ¸¦ º¸ÆíÀûÀ¸·Î ºÒ½ÅÇß´Ù´Â °ÍÀ» °¡¸®Å²´Ù. µ¶½Å »çÁ¦Á÷À» ÁöÁöÇϸé¼
´Ã¾î³õÀº ¿©·¯ ÀÌÀ¯µé Áß¿¡¼ À¸¶ä°¡´Â °ÍÀº ¿©ÀÚÀÇ ÃµÇÔÀ̶ó°í ¹Ï¾ú´Ù. ¹«´çÀ¸·Î ¿©°ÜÁø ´ëºÎºÐÀÇ »ç¶÷µéÀÌ ¿©ÀÚ¶ó´Â »ç½Ç¿¡¼
¿©¼ºÀÇ ¿À·¡µÈ ÆòÆÇÀ» °³¼±ÇÏÁö ¸øÇß´Ù.
| The sexes have
had great difficulty in understanding each other. Man found it hard
to understand woman, regarding her with a strange mixture of ignorant
mistrust and fearful fascination, if not with suspicion and contempt.
Many tribal and racial traditions relegate trouble to Eve, Pandora,
or some other representative of womankind. These narratives were
always distorted so as to make it appear that the woman brought
evil upon man; and all this indicates the onetime universal distrust
of woman. Among the reasons cited in support of a celibate priesthood,
the chief was the baseness of woman. The fact that most supposed
witches were women did not improve the olden reputation of the sex. | |
84:4.5 ³²ÀÚ´Â
¿À·§µ¿¾È ¿©ÀÚ°¡ ƯÀÌÇÏ°í, ½ÉÁö¾î ºñÁ¤»óÀûÀ̶ó°í ¿©°å´Ù. ³²ÀÚ´Â ¿©ÀÚ°¡ È¥ÀÌ ¾ø´Ù°í ¹Ï±âµµ ÇÏ¿´´Ù. µû¶ó¼ ¿©Àڵ鿡°Ô
À̸§À» ÁÖÁö ¾Ê¾Ò´Ù. ¿¾³¯¿¡´Â ¿©ÀÚ¿Í Ã³À½ ¼º°ü°è °¡Áö´Â °ÍÀ» Å©°Ô µÎ·Á¿öÇß´Ù. µû¶ó¼ »çÁ¦°¡ ó³à¿Í ù ¼º±³¸¦ °¡Áö´Â
°ÍÀÌ °ü½ÀÀÌ µÇ¾ú´Ù. ¿©ÀÚÀÇ ±×¸²ÀÚÁ¶Â÷ À§ÇèÇÏ´Ù°í »ý°¢µÇ¾ú´Ù.
| Men have long
regarded women as peculiar, even abnormal. They have even believed
that women did not have souls; therefore were they denied names.
During early times there existed great fear of the first sex relation
with a woman; hence it became the custom for a priest to have initial
intercourse with a virgin. Even a woman's shadow was thought to
be dangerous. | |
84:4.6 ÀÓ½ÅÀº
ÇѶ§ ÀϹÝÀûÀ¸·Î ¿©ÀÚ¸¦ À§ÇèÇÏ°í ´õ·´°Ô ¸¸µå´Â °ÍÀ¸·Î º¸¾Ò´Ù. ±×¸®°í ¿©·¯ ºÎÁ·ÀÇ °ü½ÀÀÌ, ¾ÆÀÌ°¡ ÅÂ¾î³ µÚ¿¡ ¾î¸Ó´Ï°¡
±ä Á¤È ÀǽÄÀ» °ÅÃÄ¾ß ÇÑ´Ù°í ¼±Æ÷Çß´Ù. ÇØ»êÇÏ´Â ÀÚ¸®¿¡ ³²ÆíÀÌ Âü¿©ÇÑ Áý´ÜÀ» Á¦¿ÜÇÏ°í, »ç¶÷µéÀº Ãâ»êÀ» ¾ÕµÐ ¾î¸Ó´Ï¸¦
ÇÇÇÏ°í È¥ÀÚ ¹ö·ÁµÎ¾ú´Ù. ¿¾³¯ »ç¶÷µéÀº Áý¾È¿¡¼ ¾ÆÀ̸¦ ³º°Ô ÇÏ´Â °ÍÁ¶Â÷ ÇÇÇß´Ù. ¸¶Ä§³», ´ÄÀº ¿©ÀÚµéÀÌ ÁøÅë Áß¿¡
ÀÖ´Â ¾î¸Ó´Ï¸¦ º¸»ìÇÇ´Â °ÍÀÌ Çã¶ôµÇ¾ú°í, ÀÌ °ü½ÀÀÌ »êÆĶó´Â Á÷¾÷À» ³º¾Ò´Ù. ºÐ¸¸À» ½±°Ô ÇÏ·Á´Â ³ë·ÂÀ¸·Î, Ãâ»ê Áß¿¡
¸î½Ê °¡Áö ¾î¸®¼®Àº °ÍÀ» ¸»ÇÏ°í ÇàÇÏ¿´´Ù. ±Í½ÅÀÇ ¹æÇظ¦ ¸·À¸·Á°í °«³¾ÆÀÌ¿¡°Ô °Å·èÇÑ ¹°À» »Ñ¸®´Â °ÍÀÌ °ü½ÀÀ̾ú´Ù.
| Childbearing
was once generally looked upon as rendering a woman dangerous and
unclean. And many tribal mores decreed that a mother must undergo
extensive purification ceremonies subsequent to the birth of a child.
Except among those groups where the husband participated in the
lying-in, the expectant mother was shunned, left alone. The ancients
even avoided having a child born in the house. Finally, the old
women were permitted to attend the mother during labor, and this
practice gave origin to the profession of midwifery. During labor,
scores of foolish things were said and done in an effort to facilitate
delivery. It was the custom to sprinkle the newborn with holy water
to prevent ghost interference. | |
84:4.7 È¥Ç÷µÇÁö
¾ÊÀº ºÎÁ·µé »çÀÌ¿¡¼ Ãâ»êÀº ºñ±³Àû ½¬¿üÀ¸¸ç, °Ü¿ì µÎ¼¼ ½Ã°£ °É·È´Ù; È¥Ç÷Á¾Á·µé »çÀÌ¿¡¼´Â ±×·¸°Ô ½±Áö ¾Ê¾Ò´Ù.
¿©ÀÚ°¡ Ãâ»êÇÒ ¶§ Á×À¸¸é, ƯÈ÷ ½ÖµÕÀ̸¦ ³ºÀ» ¶§ »ç¸ÁÇÑ °æ¿ì, ±×³à´Â ¿µ°ú °£À½À» ¹üÇÑ °ÍÀ¸·Î ¿©°ÜÁ³´Ù. ³ªÁß¿¡,
³ôÀº ºÎÁ·µéÀº Ãâ»ê ÁßÀÇ Á×À½À» ÇÏ´ÃÀÇ ¶æÀ¸·Î º¸¾Ò´Ù; ±×·¯ÇÑ ¾î¸Ó´ÏµéÀº °í±ÍÇÑ ÀÌÀ¯·Î Á×¾ú´Ù°í °£ÁֵǾú´Ù.
| Among the
unmixed tribes, childbirth was comparatively easy, occupying only
two or three hours; it is seldom so easy among the mixed races.
If a woman died in childbirth, especially during the delivery of
twins, she was believed to have been guilty of spirit adultery.
Later on, the higher tribes looked upon death in childbirth as the
will of heaven; such mothers were regarded as having perished in
a noble cause. | |
84:4.8 ¿©ÀÚµéÀÇ
¿Ê°ú ¸öÀ» µå·¯³»´Â °Í¿¡ °üÇÑ, À̸¥¹Ù ¿©ÀÚÀÇ Á¤¼÷Àº ¿ù°æÀÌ ÀÖÀ» ¶§ ´«¿¡ ¶ßÀϱî ÇÏ´Â Áöµ¶ÇÑ µÎ·Á¿ò¿¡¼ »ý°Ü³µ´Ù.
±×·¸°Ô µéÅ°´Â °ÍÀº Áß´ëÇÑ ÁË¿´°í, ±Ý±â¸¦ ¾î±â´Â °ÍÀ̾ú´Ù. ¿¾³¯ÀÇ Ç³½À ¹Ø¿¡¼, »çÃá±â·ÎºÎÅÍ Ãâ»ê±âÀÇ ³¡±îÁö, ¸ðµç
¿©ÀÚ´Â ÇÑ ´Þ¿¡ ÇÑ ÁÖ¸¦ ²À ä¿ö, ¿ÏÀüÈ÷ °¡Á·°ú »çȸ·ÎºÎÅÍ °Ý¸®µÇ¾ú´Ù. ¿©ÀÚ°¡ ¸¸Áö°Å³ª ¾É°Å³ª º£°í ´©¿ï ¸¸ÇÑ ¸ðµç
°ÍÀº ¡°´õ·¯¿öÁ³´Ù.¡± ´Þ¸¶´Ù ¿ù°æÀÌ ³¡³ µÚ¿¡ ¾Ç·ÉÀ» ¸ö¿¡¼ ¸ô¾Æ³»·Á´Â ³ë·ÂÀ¸·Î ¼Ò³à¸¦ ¹«ÀÚºñÇÏ°Ô ¶§¸®´Â °ÍÀÌ ¿À·§µ¿¾È
dz½ÀÀ̾ú´Ù. ±×·¯³ª ÇÑ ¿©ÀÚ°¡ Ãâ»ê±â¸¦ Áö³µÀ» ¶§, ±× ¿©ÀÚ´Â º¸Åë ´õ ¹è·ÁÇØ ÁÖ´Â ´ë¿ì¸¦ ¹Þ¾Ò°í, ´õ ¸¹Àº ±Ç¸®¿Í
Ư±ÇÀ» ¹Þ¾Ò´Ù. ÀÌ ¸ðµç °ÍÀ» º¸°Ç´ë, ¿©ÀÚµéÀÌ ¾÷½Å¿©±èÀ» ¹ÞÀº °ÍÀº ÀÌ»óÇÏÁö ¾Ê´Ù. ±×¸®½ºÀÎÁ¶Â÷ ¿ù°æÇÏ´Â ¿©ÀÚ¸¦
¸öÀ» ´õ·´È÷´Â 3´ë ¿øÀÎÀÇ Çϳª·Î º¸¾Ò°í, ³ª¸ÓÁö µÑÀº µÅÁö°í±â¿Í ¸¶´ÃÀ̾ú´Ù.
| The so-called
modesty of women respecting their clothing and the exposure of the
person grew out of the deadly fear of being observed at the time
of a menstrual period. To be thus detected was a grievous sin, the
violation of a taboo. Under the mores of olden times, every woman,
from adolescence to the end of the childbearing period, was subjected
to complete family and social quarantine one full week each month.
Everything she might touch, sit upon, or lie upon was "defiled."
It was for long the custom to brutally beat a girl after each monthly
period in an effort to drive the evil spirit out of her body. But
when a woman passed beyond the childbearing age, she was usually
treated more considerately, being accorded more rights and privileges.
In view of all this it was not strange that women were looked down
upon. Even the Greeks held the menstruating woman as one of the
three great causes of defilement, the other two being pork and garlic.
| |
84:4.9 ¾Æ¹«¸®
¾î¸®¼®¾ú¾îµµ ÀÌ ¿¾ °³³äµéÀº ÁÁÀº ÀÏÀ» Çߴµ¥, ±×·± °³³äµéÀÌ °ú·ÎÇÑ ¿©Àڵ鿡°Ô, Àû¾îµµ Àþ¾úÀ» ¶§, ¹Ý°¡¿î È޽İú
À¯ÀÍÇÑ ¸í»ó ½Ã°£À» °¡Áöµµ·Ï ÇÑ ´Þ¿¡ ÇÑ ÁÖ¸¦ ÁÖ¾ú±â ¶§¹®ÀÌ´Ù. ÀÌ·¸°Ô ±×µéÀº ³ª¸ÓÁö ½Ã°£¿¡ ³²ÀÚ µ¿·áµéÀ» ´Ù·ê ÁöÇý¸¦
ÀÍÈú ¼ö ÀÖ¾ú´Ù. ¿©ÀÚ¸¦ ÀÌ·¸°Ô °Ý¸®ÇÑ °ÍÀº ¶ÇÇÑ ³²ÀÚµéÀ» Áö³ªÄ£ ¼º¿åÀÇ Å½´ÐÀ¸·ÎºÎÅÍ º¸È£Çß°í, ÀÌ·¸°Ô ÇÔÀ¸·Î Àα¸¸¦
Á¦ÇÑÇÏ°í ÀÚÁ¦¸¦ Çâ»óÇÏ´Â µ¥ °£Á¢ÀûÀ¸·Î À̹ÙÁöÇß´Ù.
| However foolish
these olden notions were, they did some good since they gave overworked
females, at least when young, one week each month for welcome rest
and profitable meditation. Thus could they sharpen their wits for
dealing with their male associates the rest of the time. This quarantine
of women also protected men from over-sex indulgence, thereby indirectly
contributing to the restriction of population and to the enhancement
of self-control. | |
84:4.10 ³²ÀÚ°¡
Á¦ ¾Æ³»¸¦ ¸¶À½´ë·Î Á×ÀÏ ±Ç¸®¸¦ »©¾Ñ°åÀ» ¶§ Å« Áøº¸°¡ ÀÌ·ç¾îÁ³´Ù. ¸¶Âù°¡Áö·Î, ¿©ÀÚ°¡ °áÈ¥ ¼±¹°À» ¼ÒÀ¯ÇÒ ¼ö ÀÖÀ»
¶§ ÇÑ °ÉÀ½ ¾ÕÀ¸·Î ³ª¾Æ°¬´Ù. ÈÄÀÏ¿¡´Â ¿©ÀÚ°¡ Àç»êÀ» ¼ÒÀ¯ÇÏ°í ÅëÁ¦ÇÏ°í, óºÐ±îÁö ÇÏ´Â ±Ç¸®¸¦ ȹµæÇß´Ù. ±×·¯³ª ¿©ÀÚ´Â
±³È¸¿¡¼³ª ±¹°¡¿¡¼ °øÁ÷À» °¡Áú ±Ç¸®°¡ ¿À·§µ¿¾È Çã¿ëµÇÁö ¾Ê¾Ò´Ù. ¿©ÀÚ´Â ±×¸®½ºµµ ÀÌÈÄ 20¼¼±â°¡ À̸£±â±îÁö, ¶Ç
20¼¼±â¿¡µµ ¾î´À Á¤µµ´Â Ç×»ó Àç»êÀ¸·Î Ãë±ÞµÇ¾ú´Ù. ¿©ÀÚµéÀº ¾ÆÁ÷µµ ³²ÀÚÀÇ Áö¹è ¹Ø¿¡¼ ÀºµÐÇÏ´ø »óÅ·κÎÅÍ ÀÚÀ¯¸¦
³Î¸® Àü ¼¼°èÀûÀ¸·Î ¾òÁö ¸øÇÑ »óÅ´Ù. Áøº¸µÈ ¹ÎÁ·µé »çÀÌ¿¡¼µµ, ³²ÀÚ°¡ ¿©ÀÚ¸¦ º¸È£ÇÏ·Á´Â ½Ãµµ´Â ¾ðÁ¦³ª ³²ÀÚÀÇ ¿ì¼öÇÔ¿¡
´ëÇÑ ¹«¾ðÀÇ ÁÖÀåÀ̾ú´Ù.
| A great advance
was made when a man was denied the right to kill his wife at will.
Likewise, it was a forward step when a woman could own the wedding
gifts. Later, she gained the legal right to own, control, and even
dispose of property, but she was long deprived of the right to hold
office in either church or state. Woman has always been treated
more or less as property, right up to and in the twentieth century
after Christ. She has not yet gained world-wide freedom from seclusion
under man's control. Even among advanced peoples, man's attempt
to protect woman has always been a tacit assertion of superiority.
| |
84:4.11 ÇÏÁö¸¸
¿ø½Ã ¿©¼ºµéÀº ±×µé ÀÚ½ÅÀ» µ¿Á¤ÇÏÁö ¾Ê¾Ò´Ù. ÃÖ±Ù¿¡ ÇعæµÈ ÀڸŵéÀº ±×·¸°Ô ÇÏÁö ¾ÊÀ¸·Á Ç߱⠶§¹®ÀÌ´Ù. ±×µéÀº, °á±¹,
»ó´çÈ÷ ÇູÇÏ°í ¸¸Á·Çß´Ù; ±×µéÀº ´õ ³ªÀº ȤÀº ´Ù¸¥ ÇüÅÂÀÇ Á¸À縦 °¨È÷ »ó»óÇÏÁö ¸øÇß´Ù.
| But primitive
women did not pity themselves as their more recently liberated sisters
are wont to do. They were, after all, fairly happy and contented;
they did not dare to envision a better or different mode of existence. |
5. Woman Under the Developing Mores In self-perpetuation woman is man's equal, but in the partnership of self-maintenance she labors at a decided disadvantage, and this handicap of enforced maternity can only be compensated by the enlightened mores of advancing civilization and by man's increasing sense of acquired fairness. | ||
84:5.2 »çȸ°¡
ÁøÈÇÔ¿¡ µû¶ó¼ ¼ºÀÇ ±âÁØÀº ¿©ÀÚµé »çÀÌ¿¡¼ ´õ ³ô¾ÆÁ³´Âµ¥, ÀÌ´Â ¼º °ü½ÀÀ» À§¹ÝÇÑ °á°ú·ÎºÎÅÍ ±×µéÀÌ ´õ °íÅëÀ» ¹Þ±â
¶§¹®À̾ú´Ù. ³²ÀÚÀÇ ¼º ±âÁØÀº ¹®¸íÀÌ ¿ä±¸ÇÏ´Â ±× °øÁ¤ÇÔÀÇ ¼øÀüÇÑ °¨°¢ÀÇ °á°ú·Î¼ °Ü¿ì µÚ´Ê°Ô °³¼±µÇ°í ÀÖ´Ù. º»¼ºÀº
°øÆòÇÔ¿¡ ´ëÇØ ¾Æ¹«°Íµµ ¾ËÁö ¸øÇÑ´Ù¡ª¿©ÀÚ È¥ÀÚ¼ ºÐ¸¸ÀÇ ¾ÆÇÄÀ» °Þ°Ô ¸¸µç´Ù.
| As society
evolved, the sex standards rose higher among women because they
suffered more from the consequences of the transgression of the
sex mores. Man's sex standards are only tardily improving as a result
of the sheer sense of that fairness which civilization demands.
Nature knows nothing of fairness-makes woman alone suffer the pangs
of childbirth. | |
84:5.3 Çö´ëÀÇ
³²³àÆòµî °³³äÀº È®´ëµÇ´Â ¹®¸íÀÇ ¾Æ¸§´Ù¿ò°ú °¡Ä¡¿¡¼ µ¿µîÇÏÁö¸¸, ±× °³³äÀÌ º»¼º¿¡¼´Â ¹ß°ßµÇÁö ¾Ê´Â´Ù. ÈûÀÌ ±Ç·ÂÀÏ
¶§, ³²ÀÚ´Â ¿©ÀÚ À§¿¡¼ Áö¹èÇÑ´Ù; °øÁ¤¤ýÆòȤý°øÆòÀÌ ´õ ¿ì¼¼ÇÏ°Ô µÇ¾úÀ» ¶§, ¿©ÀÚ´Â ³ë¿¹ »óÅÂ¿Í ³·Àº ½ÅºÐÀ¸·ÎºÎÅÍ
¼¼È÷ ¼Ú¾Æ¿À¸¥´Ù. ¿©ÀÚÀÇ »çȸÀû ÁöÀ§´Â ´ëü·Î ¾î¶² ³ª¶ó³ª ¾î´À ½Ã´ë¿¡µµ ±º»çÁÖÀÇÀÇ Á¤µµ¿¡ ¹Ýºñ·ÊÇÏ¿© º¯ÇÏ¿´´Ù.
| The modern
idea of sex equality is beautiful and worthy of an expanding civilization,
but it is not found in nature. When might is right, man lords it
over woman; when more justice, peace, and fairness prevail, she
gradually emerges from slavery and obscurity. Woman's social position
has generally varied inversely with the degree of militarism in
any nation or age. | |
84:5.4 ±×·¯³ª
³²ÀÚ°¡ ¿©ÀÚÀÇ ±Ç¸®¸¦ »©¾ÑÀº °ÍÀº ÀǽÄÀûÀ̾ú°Å³ª, ¶Ç´Â °íÀÇÀûÀÎ °ÍÀº ¾Æ´Ï¾ú°í, ±× ÈÄ¿¡ Á¡Â÷ÀûÀ¸·Î, Åõ´ú°Å¸®¸é¼
±× ±Ç¸®¸¦ ¿©ÀÚ¿¡°Ô µ¹·ÁÁÖ¾ú´Ù; ÀÌ ¸ðµÎ°¡ »çȸÀÇ ÁøÈ¿¡¼ ÀǽÄÇÏÁö ¾Ê°í °èȹÇÏÁö ¾ÊÀº »ç°ÇµéÀ̾ú´Ù. ´Ã¾î³ ±Ç¸®¸¦
Áñ±æ ¶§°¡ Á¤¸»·Î ¿ÔÀ» ¶§, ¿©ÀÚ´Â ±Ç¸®¸¦ ¼ÒÀ¯Çß°í, ±×°ÍÀº ¸ðµÎ ³²ÀÚÀÇ ÀǽÄÀûÀΠŵµ¿Í »ó°ü¾øÀÌ ÀÌ·ç¾îÁ³´Ù. »çȸÀû
Á¶Á¤Àº ¹®¸íÀÌ Áö¼ÓÇÏ´Â ÁøÈÀÇ ÀϺÎÀ̸ç, À̸¦ À§ÇØ Ç³½ÀÀº ´À¸®Áö¸¸ È®½ÇÈ÷ º¯ÇÑ´Ù. Áøº¸Çϴ dz½ÀÀº °¥¼ö·Ï ´õ ¿©ÀÚ¿¡°Ô
ÁÁÀº ´ë¿ì¸¦ Á¦°øÇØ ÁÖ¾ú´Ù; ¿©ÀÚ¿¡°Ô °è¼Ó ¸ðÁú¾ú´ø ºÎÁ·µéÀº »ì¾Æ³²Áö ¸øÇß´Ù.
| But man did
not consciously nor intentionally seize woman's rights and then
gradually and grudgingly give them back to her; all this was an
unconscious and unplanned episode of social evolution. When the
time really came for woman to enjoy added rights, she got them,
and all quite regardless of man's conscious attitude. Slowly but
surely the mores change so as to provide for those social adjustments
which are a part of the persistent evolution of civilization. The
advancing mores slowly provided increasingly better treatment for
females; those tribes which persisted in cruelty to them did not
survive. | |
84:5.5 ¾Æ´ã Á¾Á·°ú
³ò Á¾Á·Àº ¿©ÀÚ¸¦ ´õ ¸¹ÀÌ ÀÎÁ¤ÇßÀ¸¸ç, ÀÌÁÖÇÏ´Â ¾Èµå Á¾Á·¿¡°Ô ¿µÇâÀ» ¹ÞÀº ¹«¸®µéÀº ¿©ÀÚÀÇ »çȸÀû ½ÅºÐ¿¡ °üÇÏ¿© ¿¡µ§ÀÇ
°¡¸£Ä§¿¡ ¿µÇâÀ» ¹Þ´Â °æÇâÀÌ ÀÖ¾ú´Ù.
| The Adamites
and Nodites accorded women increased recognition, and those groups
which were influenced by the migrating Andites have tended to be
influenced by the Edenic teachings regarding women's place in society.
| |
84:5.6 ÃʱâÀÇ
Áß±¹Àΰú ±×¸®½ºÀεéÀº µÑ·¯½Ñ ´ëºÎºÐÀÇ ¹ÎÁ·µéº¸´Ù ¿©ÀÚ¸¦ ´õ ÁÁ°Ô ´ë¿ìÇß´Ù. ±×·¯³ª È÷ºê¸®ÀÎÀº Áö³ªÄ¡°Ô ¿©ÀÚ¸¦ ºÒ½ÅÇß´Ù.
¼¾ç¿¡¼ ¿©ÀÚµéÀº ±âµ¶±³ÀÇ ÀϺΰ¡ µÈ ¹Ù¿ïÀÇ ±³¸® ¹Ø¿¡¼, °¡Æĸ¥ ¿À¸£¸·±æ¿¡ ºÎ´ÚÃÆ´Ù. ±×·¡µµ ±âµ¶±³´Â ³²ÀÚ¿¡°Ô ´õ
¾ö°ÝÇÑ ¼ºÀÇ Ã¥ÀÓÀ» Áö¿öÁÜÀ¸·Î dz½ÀÀ» Áøº¸½ÃÄ×´Ù. ¿©ÀÚÀÇ ½ÅºÐÀº ¸¶È£¸ÞÆ®±³¿¡¼ ¿©ÀÚ¿¡°Ô µû¸£´Â ƯÀÌÇÑ ÁöÀ§ÀÇ Ç϶ôÀ¸·Î
°ÅÀÇ Èñ¸ÁÀÌ ¾ø¾úÀ¸¸ç, ´Ù¸¥ ¸î °¡Áö µ¿¾ç Á¾±³ÀÇ °¡¸£Ä§ ¹Ø¿¡¼ ¿©ÀÚ´Â ´õ±º´Ù³ª ´õ ¾ÇÈµÈ »óÅ¿¡ ÀÖ¾ú´Ù.
| The early Chinese
and the Greeks treated women better than did most surrounding peoples.
But the Hebrews were exceedingly distrustful of them. In the Occident
woman has had a difficult climb under the Pauline doctrines which
became attached to Christianity, although Christianity did advance
the mores by imposing more stringent sex obligations upon man. Woman's
estate is little short of hopeless under the peculiar degradation
which attaches to her in Mohammedanism, and she fares even worse
under the teachings of several other Oriental religions. | |
84:5.7 Á¾±³°¡
¾Æ´Ï¶ó °úÇÐÀÌ ¿©ÀÚ¸¦ Á¤¸»·Î ÇعæÇß´Ù; ÁýÀÇ ¿ïŸ¸®·ÎºÎÅÍ ¿©ÀÚ¸¦ ´ëü·Î ÀÚÀ¯·Ó°Ô Ç®¾î ³õÀº °ÍÀº Çö´ëÀÇ °øÀåÀ̾ú´Ù.
»õ·Î¿î »ýÈ° üÁ¦¿¡¼ ³²ÀÚÀÇ ½ÅüÀû ´É·ÂÀº ÀÌÁ¦ ´õ Áß´ëÇÑ Çʼö ¿ä¼Ò°¡ µÇÁö ¾Ê¾Ò´Ù; °úÇÐÀº »ýÈ° Á¶°ÇÀ» º¯È½ÃÄ×°í
³²ÀÚÀÇ ÈûÀÌ ¿©ÀÚÀÇ Èûº¸´Ù ÀÌÁ¦ ÈξÀ ¿ì¿ùÇÏÁö ¾Ê°Ô µÇ¾ú´Ù.
| Science, not
religion, really emancipated woman; it was the modern factory which
largely set her free from the confines of the home. Man's physical
abilities became no longer a vital essential in the new maintenance
mechanism; science so changed the conditions of living that man
power was no longer so superior to woman power. | |
84:5.8 ÀÌ·¯ÇÑ
º¯È´Â Áý¾ÈÀÇ ³ë¿¹ ½Å¼¼·ÎºÎÅÍ ¿©ÀÚ¸¦ ÇعæÇÏ´Â °æÇâÀ¸·Î °¬°í, ¿©ÀÚÀÇ ÁöÀ§¸¦ Å©°Ô ¼öÁ¤Çؼ, ¿©ÀÚ´Â ½ÇÁúÀûÀ¸·Î ³²ÀÚ¿Í
°°ÀÌ °³ÀÎÀÇ ÀÚÀ¯¿Í ¼ºÀÇ °áÁ¤±ÇÀ» ÀÌÁ¦ ¾î´À Á¤µµ °¡Áö°í ÀÖ´Ù. ÇѶ§ ¿©ÀÚÀÇ °¡Ä¡´Â ¿©ÀÚ°¡ ¸ÔÀ» °ÍÀ» »ý»êÇÏ´Â ´É·Â¿¡
ÀÖ¾úÀ¸³ª, ¹ß¸í°ú ºÎ¿ä´Â ¿©ÀÚ·Î ÇÏ¿©±Ý È°µ¿ÇØ¾ß ÇÒ »õ·Î¿î ¼¼°è¡ªÇ°À§¿Í ¸Å·ÂÀÇ ºÐ¾ß¡ª¸¦ âÁ¶ÇÒ ¼ö ÀÖ°Ô ÇÏ¿´´Ù. ÀÌó·³
»ê¾÷Àº ¿©ÀÚÀÇ »çȸ¤ý°æÁ¦Àû ÇعæÀ» À§ÇÏ¿©, ÀǽÄÇÏÁöµµ ¾Ê°í ¶æÇÏÁöµµ ¾ÊÀº ½Î¿òÀ» ½Î¿ö¼ ÀÌ°å´Ù. ¶Ç ´Ù½Ã ÁøÈ´Â °è½ÃÁ¶Â÷
ÀÌ·èÇÏÁö ¸øÇÑ °ÍÀ» ¼ºÃëÇÏ´Â µ¥ ¼º°øÇß´Ù.
| These changes
have tended toward woman's liberation from domestic slavery and
have brought about such a modification of her status that she now
enjoys a degree of personal liberty and sex determination that practically
equals man's. Once a woman's value consisted in her food-producing
ability, but invention and wealth have enabled her to create a new
world in which to function-spheres of grace and charm. Thus has
industry won its unconscious and unintended fight for woman's social
and economic emancipation. And again has evolution succeeded in
doing what even revelation failed to accomplish. | |
84:5.9 »çȸ¿¡¼
¿©ÀÚÀÇ ÁöÀ§¸¦ ±ÔÁ¦ÇÏ´Â ºÒ°øÆòÇÑ Ç³½À¿¡¼ ¹þ¾î³ ±ú¿ìÄ£ ¹ÎÁ·µéÀÇ ¹ÝÀÀÀº Á¤¸»·Î ½Ã°èÃßó·³ ±Ø´ÜÀ» ¹Ýº¹Çß´Ù. »ê¾÷ȵÈ
¹ÎÁ·µé »çÀÌ¿¡¼ ¿©ÀÚ´Â °ÅÀÇ ¸ðµç ±ÇÇÑÀ» ¹Þ¾Ò°í, ±º´ë º¹¹«¿Í °°Àº ¸¹Àº Àǹ«·ÎºÎÅÍ ¸éÁ¦µÇ¾ú´Ù. »ýÁ¸À» À§ÇÑ ½Î¿òÀÌ
¿Ï鵃 ¶§¸¶´Ù ¿©ÀÚÀÇ Çع濡 µµ¿òÀÌ µÇ¾ú°í, ÀϺÎÀÏóÁ¦¸¦ ÇâÇÑ °ÉÀ½À» ³»µðµô ¶§¸¶´Ù ¿©ÀÚ´Â Á÷Á¢ÀûÀÎ ÇìÅÃÀ» ¹Þ¾Æ¿Ô´Ù.
»çȸ°¡ ÁøÃëÀûÀ¸·Î ÁøÈÇÏ¸é¼ Ç³½ÀÀÌ Á¶Á¤µÉ ¶§¸¶´Ù, ¾àÇÑ ÀÚ´Â ¾ðÁ¦³ª ÈξÀ ´õ À̵æÀ» º»´Ù.
| The reaction
of enlightened peoples from the inequitable mores governing woman's
place in society has indeed been pendulumlike in its extremeness.
Among industrialized races she has received almost all rights and
enjoys exemption from many obligations, such as military service.
Every easement of the struggle for existence has redounded to the
liberation of woman, and she has directly benefited from every advance
toward monogamy. The weaker always makes disproportionate gains
in every adjustment of the mores in the progressive evolution of
society. | |
84:5.10 ÇÑ ½ÖÀÇ
ÀÌ»óÀû °áÈ¥¿¡¼, ¿©ÀÚ´Â ¸¶Ä§³» ÀÎÁ¤, Á¸¾ö, µ¶¸³, Æòµî ±×¸®°í ±³À°À» ¾ò¾î³Â´Ù; ±×·¯³ª ¿©ÀÚ°¡ »õ·Ó°í Àü·Ê ¾ø´Â
ÀÌ ¸ðµç ¼ºÃ븦 ´©¸± ÀÚ°ÝÀÌ ÀÖ´ÂÁö ÀÔÁõµÉ °ÍÀΰ¡? Çö´ë ¿©¼ºµéÀº ÀÌ À§´ëÇÑ »çȸ ÇعæÀÇ ¼ºÃë¿¡ °ÔÀ¸¸§, ¹«°ü½É,
ºÒÀÓ, ºÒ·ûÀ¸·Î ´ëÀÀÇÒ °ÍÀΰ¡? ¿À´Ã³¯, 20¼¼±â¿¡ ¿©¼ºÀº ±×³àµéÀÇ ¿À·£ ¼¼»óÀÇ Á¸Àç¿¡ ´ëÇÑ °áÁ¤ÀûÀÎ ½ÃÇèÀ» ¹Þ°í
ÀÖ´Ù!
| In the ideals
of pair marriage, woman has finally won recognition, dignity, independence,
equality, and education; but will she prove worthy of all this new
and unprecedented accomplishment? Will modern woman respond to this
great achievement of social liberation with idleness, indifference,
barrenness, and infidelity? Today, in the twentieth century, woman
is undergoing the crucial test of her long world existence. | |
84:5.11 Á¾Á·
¹ø½Ä ¸é¿¡¼ ¿©ÀÚ´Â ³²ÀÚ¿Í µ¿µîÇÑ Â¦À̸ç, µû¶ó¼ Á¾Á·ÀÇ ÁøÈ°¡ Àü°³µÇ´Â µ¥ ¶È°°ÀÌ Áß¿äÇÏ´Ù. ±×·¯¹Ç·Î ÁøÈ´Â °¥¼ö·Ï
´õ ¿©¼ºÀÇ ±Ç¸®¸¦ ½ÇÇöÇÏ´Â ¹æÇâÀ¸·Î ÀÛ¿ëÇÏ¿´´Ù. ±×·¯³ª ¿©ÀÚÀÇ ±Ç¸®´Â °áÄÚ ³²ÀÚÀÇ ±Ç¸®¸¦ ÀǹÌÇÏÁö ¾Ê´Â´Ù. ³²ÀÚ°¡
¿©ÀÚÀÇ ±Ç¸®¸¦ °¡Áö°í Àß ¼ºÀåÇÒ ¼ö ¾ø´Â °Íó·³, ¿©ÀÚµµ ³²ÀÚÀÇ ±Ç¸®¸¦ °¡Áö°í ¹ø¼ºÇÒ ¼ö ¾ø´Ù.
| Woman is man's
equal partner in race reproduction, hence just as important in the
unfolding of racial evolution; therefore has evolution increasingly
worked toward the realization of women's rights. But women's rights
are by no means men's rights. Woman cannot thrive on man's rights
any more than man can prosper on woman's rights. | |
84:5.12 ³²³à´Â
°¢ÀÚ ÀÚ½ÅÀÇ ¶Ñ·ÇÇÑ Á¸Àç ºÐ¾ß°¡ ÀÖ°í, ±× ºÐ¾ß ¾È¿¡¼ ÀÚ½ÅÀÇ ±Ç¸®¸¦ °¡Áö°í ÀÖ´Ù. ¿©ÀÚ°¡ ±ÛÀÚ ±×´ë·Î ³²ÀÚÀÇ ±Ç¸®¿¡
µ¿ÂüÇϱ⠿¸ÁÇÑ´Ù¸é, ¸ÓÁö¾Ê¾Æ, ³²ÀÚµé·ÎºÎÅÍ ¾ÆÁÖ ÃÖ±Ù¿¡ ¾ò¾î³½ °Í, ±â»çµµ Á¤½Å°ú Ưº°ÇÑ °í·ÁÀÇ ´ë»óÀÎ ¸¹Àº ¿©¼ºÀÌ
Áö±ÝÀÌ Áñ±â°í ÀÖ´Â °ÍÀÌ µ¿Á¤½Éµµ °¨Á¤µµ ¾ø´Â °æÀïÀ¸·Î È®½ÇÇÏ°Ô ´ëüµÉ °ÍÀÌ´Ù.
| Each sex has
its own distinctive sphere of existence, together with its own rights
within that sphere. If woman aspires literally to enjoy all of man's
rights, then, sooner or later, pitiless and emotionless competition
will certainly replace that chivalry and special consideration which
many women now enjoy, and which they have so recently won from men.
| |
84:5.13 ¹®¸íÀº
°áÄÚ ³²³à °£ÀÇ Çൿ °ÝÂ÷¸¦ ¾ø¾Ù ¼ö ¾ø´Ù. ´ë´ë·Î dz½ÀÀº º¯ÇÏÁö¸¸, º»¼ºÀº º¯ÇÏÁö ¾Ê´Â´Ù. Ÿ°í³ ¸ð¼º¾Ö´Â ÇعæµÈ
¿©¼ºÀÌ »ê¾÷¿¡¼ ³²ÀÚ¿Í ½É°¢ÇÏ°Ô °æÀïÇϵµ·Ï ¿ë³³ÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù. ¿µ¿øÈ÷ ³²³à´Â »ý¹°ÇÐÀû Â÷ÀÌ¿Í Á¤½ÅÀû Â÷ÀÌÁ¡¿¡ ÀÇÇØ
°áÁ¤µÇ´Â ÀÚ½ÅÀÇ ¿µ¿ª¿¡¼ ÃÖ°íÀÇ »óŸ¦ À¯ÁöÇÒ °ÍÀÌ´Ù.
| Civilization
never can obliterate the behavior gulf between the sexes. From age
to age the mores change, but instinct never. Innate maternal affection
will never permit emancipated woman to become man's serious rival
in industry. Forever each sex will remain supreme in its own domain,
domains determined by biologic differentiation and by mental dissimilarity.
| |
84:5.14 ³²³à´Â
°¢ÀÚ ¾ðÁ¦³ª ÀÚ½ÅÀÇ Æ¯º°ÇÑ ºÐ¾ß¸¦ °¡Áú °ÍÀÌ´Ù. ÇÏÁö¸¸ ±× ºÐ¾ßµéÀÌ ¶§¶§·Î °ãÄ¥ °ÍÀÌ´Ù. ¿ÀÁ÷ »çȸ¿¡¼ ³²ÀÚ¿Í ¿©ÀÚ´Â
°°Àº Á¶°ÇÀ¸·Î °æÀïÇÑ´Ù.
| Each sex will
always have its own special sphere, albeit they will ever and anon
overlap. Only socially will men and women compete on equal terms. |
84:6.1 ¹ø½ÄÀÇ ¿å±¸´Â ÀÚ¾Æ ¿µ¼ÓÀ» À§ÇØ ÇÑ°á°°ÀÌ ³²ÀÚ¿Í ¿©ÀÚ¸¦ ÇÔ²² ¸ðÀÌ°Ô ÇÏÁö¸¸, ±×°Í¸¸À¸·Î ±×µéÀÌ »óÈ£ Çù·Â¡ªÁï °¡Á¤À» ¼¼¿ì´Â ÀÏ¡ª¿¡ ÇÔ²² ³²¾Æ ÀÖ´Â °ÍÀ» º¸ÀåÇÏÁö´Â ¾Ê´Â´Ù. | 6. The Partnership of Man and Woman The reproductive urge unfailingly brings men and women together for self-perpetuation but, alone, does not insure their remaining together in mutual co-operation-the founding of a home. | |
84:6.2 ¼º°øÀûÀÎ
Àΰ£ Á¦µµ´Â ¸ðµÎ, ½ÇÁúÀûÀ¸·Î ÀÛ¿ëÇÏ´Â Á¶È·Î Á¶Á¤µÈ °³ÀÎÀû ÀÌÀÍÀÇ ¹Ý°¨À» Æ÷¿ëÇÏ°í ÀÖÀ¸¸ç, °¡»ç ³ëµ¿µµ ¿¹¿Ü´Â ¾Æ´Ï´Ù.
°¡Á¤ Çü¼ºÀÇ ±âÃÊÀÎ °áÈ¥Àº º»¼º°ú »çȸÀÇ Á¢ÃËÀ» Ư¡Áþ´Â Àû´ëÀû Çù·ÂÀÇ °¡Àå ³ôÀº Ç¥ÇöÀÌ´Ù. °¥µîÀº ÇÇÇÒ ¼ö ¾ø´Ù.
¦Áþ±â´Â Ÿ°í³ °ÍÀÌ´Ù; ±×°ÍÀº º»¼ºÀÌ´Ù. ±×·¯³ª °áÈ¥Àº »ý¹°ÇÐÀû Ãø¸éÀÌ ¾Æ´Ï´Ù; ±×°ÍÀº »çȸÇÐÀû Ãø¸éÀÌ´Ù. ¿Á¤Àº
³²¼º°ú ¿©¼ºÀÌ ÇÔ²²ÇÒ °ÍÀ» º¸ÀåÇÏÁö¸¸, ¿¬¾àÇÑ ºÎ¸ð·Î¼ÀÇ º»´É°ú »çȸ dz½ÀÀº ±×µéÀ» ÇÔ²² ºÙµé¾î ³õ´Â´Ù.
| Every successful
human institution embraces antagonisms of personal interest which
have been adjusted to practical working harmony, and homemaking
is no exception. Marriage, the basis of home building, is the highest
manifestation of that antagonistic co-operation which so often characterizes
the contacts of nature and society. The conflict is inevitable.
Mating is inherent; it is natural. But marriage is not biologic;
it is sociologic. Passion insures that man and woman will come together,
but the weaker parental instinct and the social mores hold them
together. | |
84:6.3 ³²¼º°ú
¿©¼ºÀº ¼·Î ´Ù¸¥ À¯ÇüÀÇ °°Àº »ý¹° Á¾À¸·Î °£ÁֵǸç, ¼·Î °¡±õ°í Ä£¹ÐÇÑ °ü°è¸¦ À¯ÁöÇÏ°í ÀÖ´Ù. ±×µéÀÇ °üÁ¡°ú Àüü
»îÀÇ ¹ÝÀÀÀº º»ÁúÀûÀ¸·Î ´Ù¸£´Ù; ±×µéÀº ¿ÏÀüÈ÷ ¼·Î¸¦ ÁøÁ¤À¸·Î ÀÌÇØÇÒ ¼ö ¾ø´Ù. ³²³à °£ÀÇ ¿ÏÀüÇÑ ÀÌÇØ´Â ÀÌ·ç¾îÁöÁö
¾Ê´Â´Ù.
| Male and female
are, practically regarded, two distinct varieties of the same species
living in close and intimate association. Their viewpoints and entire
life reactions are essentially different; they are wholly incapable
of full and real comprehension of each other. Complete understanding
between the sexes is not attainable. | |
84:6.4 ¿©¼ºÀº
³²¼ºº¸´Ù Á÷°ü·ÂÀÌ ´õ ¸¹Àº °Í °°Áö¸¸, ±×·¯³ª ³í¸®ÀûÀÎ ¸éÀº ´Ù¼Ò ºÎÁ·ÇÑ µí º¸ÀδÙ. ±×·¯³ª ¿©¼ºÀº Ç×»ó ÀηùÀÇ µµ´öÀû
±âÁØÀÌÀÚ Á¤½ÅÀû ÁöµµÀÚ¿´´Ù. ¿ä¶÷À» Èçµå´Â ¼ÕÀº ¿©ÀüÈ÷ ÀÚ³àµéÀÇ ¿î¸í°ú µ¿°íµ¿¶ôÇÑ´Ù.
| Women seem
to have more intuition than men, but they also appear to be somewhat
less logical. Woman, however, has always been the moral standard-bearer
and the spiritual leader of mankind. The hand that rocks the cradle
still fraternizes with destiny. | |
84:6.5 ³²ÀÚ¿Í
¿©ÀÚ »çÀÌÀÇ º»¼º, ¹ÝÀÀ, °üÁ¡, »ý°¢ÀÇ Â÷ÀÌ´Â ¹ß»ýµÇ´Â ¿ì·Á¿Í´Â °Å¸®°¡ ¸Õ, °³º°Àû, Áý´ÜÀûÀ¸·Î, Àηù¿¡°Ô »ó´çÈ÷
À¯ÀÍÇÑ °ÍÀ¸·Î °£ÁֵǾî¾ß ÇÑ´Ù. ¸¹Àº ¿ìÁÖ »ý¸íÁ¸ÀçµéÀÇ Áú¼´Â ÀÌ¿øÀû ±¹¸éÀÇ ¼º°ÝÀ¸·Î Ç¥ÇöµÇµµ·Ï âÁ¶µÇ¾ú´Ù. ÇÊ»çÀÚµé,
¹°Áú ¾Æµéµé, Áß°£
ÃÊÇÑÀÚ[1] »çÀÌ¿¡¼ÀÇ ÀÌ Â÷ÀÌ´Â ³²¼º°ú ¿©¼ºÀ¸·Î ¹¦»çµÈ´Ù; ¼¼¶óÇ˵é, ÄÉ·çºöµé, ¸ð·Ð½Ã¾Æ
µ¿¹ÝÀÚµé »çÀÌ¿¡¼´Â, ¾ç¼º, Áï Àû±ØÀûÀÎ °Í, ±×¸®°í À½¼º, Áï ³»ÇâÀûÀÎ °ÍÀ¸·Î ºÐ·ùµÇ¾ú´Ù. ±×·¯ÇÑ ÀÌ¿øÀû
°ü°è´Â ÆĶó´ÙÀ̽º ¹× ÇϺ¸³ª ü°èÀÇ ¾î¶² »ïÀÚÀÏü °áÇÕó·³, ´Ù¾ç¼ºÀ» Å©°Ô Áõ´ë½ÃÅ°°í ³»ÀçµÈ ÇÑ°èµéÀ» ±Øº¹ÇÑ´Ù.
°¢ÁÖ[1] Áß°£ Á¶ÇÑÀÚ : Áß°£ Á¶ÇÑÀÚ(midsoniter)´Â ÀÚ½ÄÀ» ³ºÀ¸³ª ÃÊÇѼº¿¡ À̸£Áö ¸øÇÑ ÀÚ¸¦ ¾ð±ÞÇÑ´Ù. | The differences
of nature, reaction, viewpoint, and thinking between men and women,
far from occasioning concern, should be regarded as highly beneficial
to mankind, both individually and collectively. Many orders of universe
creatures are created in dual phases of personality manifestation.
Among mortals, Material Sons, and midsoniters, this difference is
described as male and female; among seraphim, cherubim, and Morontia
Companions, it has been denominated positive or aggressive and negative
or retiring. Such dual associations greatly multiply versatility
and overcome inherent limitations, even as do certain triune associations
in the Paradise-Havona system. | |
84:6.6 ³²ÀÚ¿Í
¿©ÀÚ´Â ÇÊ»ç »ý¾Ö»Ó ¾Æ´Ï¶ó ¸ð·Ð½Ã¾Æ »ý¾Ö¿Í ¿µÀû »ý¾Ö¿¡¼µµ ¼·Î ÇÊ¿äÇÏ´Ù. ¿©¼º°ú ³²¼º »çÀÌ¿¡ °üÁ¡ÀÇ Â÷À̴ ù »ý¸íÀ»
Áö³ª¼µµ, ±×¸®°í Áö¿ª ¿ìÁÖ¿Í ÃÊ¿ìÁÖ¸¦ ¿Ã¶ó°¡¸é¼ ³»³» Áö¼ÓµÈ´Ù. ±×¸®°í ÇϺ¸³ª¿¡¼µµ, ÇѶ§ ³²ÀÚ¿Í ¿©ÀÚ¿´´ø ¼ø·ÊÀÚµéÀº
ÆĶó´ÙÀ̽º·Î ¿Ã¶ó°¡¸é¼ ¿©ÀüÈ÷ ¼·Î¸¦ µµ¿ï °ÍÀÌ´Ù. ÃÖÈÄÀÚ Áý´Ü¿¡¼µµ, °áÄÚ Àΰ£ÀÌ ³²¼º°ú ¿©¼ºÀ̶ó°í ºÎ¸£´Â ¼º°ÝÀû
¼ºÇâÀÌ ±×·¸°Ô ¾ÆµæÈ÷ Áö¿öÁö±â±îÁö »ý¸íÁ¸ÀçÀÇ º¯ÇüÀº ÀϾÁö ¾ÊÀ» °ÍÀÌ´Ù; ¾ðÁ¦³ª ÀηùÀÇ ÀÌ µÎ °¡Áö ±âº» º¯ÇüÀº
¼·Î Èï¹Ì¸¦ À¯¹ßÇÏ°í, ÀÚ±ØÇÏ°í, °Ý·ÁÇÏ°í, µµ¿òÀ» ÁÙ °ÍÀÌ´Ù; ±×µéÀº Ç×»ó º¹ÀâÇÑ ¿ìÁÖ ¹®Á¦¸¦ Ç®°í ´Ù¾çÇÑ ¿ìÁÖÀû
¾î·Á¿òµéÀ» ±Øº¹Çϴµ¥, ¾ðÁ¦³ª ¼·Î Çùµ¿ÇÏ°í ÀÇÁ¸ÇÒ °ÍÀÌ´Ù.
| Men and women
need each other in their morontial and spiritual as well as in their
mortal careers. The differences in viewpoint between male and female
persist even beyond the first life and throughout the local and
superuniverse ascensions. And even in Havona, the pilgrims who were
once men and women will still be aiding each other in the Paradise
ascent. Never, even in the Corps of the Finality, will the creature
metamorphose so far as to obliterate the personality trends that
humans call male and female; always will these two basic variations
of humankind continue to intrigue, stimulate, encourage, and assist
each other; always will they be mutually dependent on co-operation
in the solution of perplexing universe problems and in the overcoming
of manifold cosmic difficulties. | |
84:6.7 ³²³à°¡
¼·Î¸¦ ¿ÏÀüÈ÷ ÀÌÇØÇϱ⸦ ¹Ù¶ö ¼ö´Â ¾øÁö¸¸, ±×µéÀº È¿°úÀûÀ¸·Î º¸¿ÏÇÑ´Ù. Çù·ÂÀº Á¾Á¾ °³ÀÎÀûÀ¸·Î ´Ù¼Ò ´ë¸³µÇÁö¸¸,
»çȸ¸¦ À¯ÁöÇÏ°í Àç»ýÇÏ´Â ´É·ÂÀÌ ÀÖ´Ù. °áÈ¥Àº ³²³àÀÇ Â÷À̸¦ ¿ÏÈÇϵµ·Ï °í¾ÈµÈ Á¦µµÀ̸ç, ÇÑÆí ¹®¸íÀ» °è¼ÓÇÏ°Ô ÇÏ°í
Á¾Á·ÀÇ ¹ø½ÄÀ» º¸ÀåÇÑ´Ù.
| While the
sexes never can hope fully to understand each other, they are effectively
complementary, and though co-operation is often more or less personally
antagonistic, it is capable of maintaining and reproducing society.
Marriage is an institution designed to compose sex differences,
meanwhile effecting the continuation of civilization and insuring
the reproduction of the race. | |
84:6.8 °áÈ¥Àº
»çȸÀÇ ±¸Á¶Àû ±â¹ÝÀÎ °¡Á¤ÀÇ ¼ö¸³°ú °¡Á¤ À¯Áö¿Í Á÷°áµÇ±â ¶§¹®¿¡ ¸ðµç Àΰ£ Á¦µµÀÇ ¾î¸Ó´ÏÀÌ´Ù. °¡Á·Àº ÀÚ±â À¯ÁöÀÇ
¹æ¹ý¿¡¼ ÇʼöÀûÀ¸·Î ¿¬°áµÇ¾î ÀÖ´Ù; ±×°ÍÀº °¡Àå È¿°úÀûÀ¸·Î Àڱ⸸Á·ÀÇ Æ¯Á¤ÇÑ ÇüŸ¦ Á¦°øÇÏ´Â µ¿½Ã¿¡, ¹®¸íÀÇ Ç³½À
¾Æ·¡¼ ÀÎÁ¾ ¿µ¼Ó¼ºÀÇ À¯ÀÏÇÑ Èñ¸ÁÀÌ´Ù. °¡Á¤Àº ³²¼º°ú ¿©¼ºÀÇ »ý¹°ÇÐÀû °ü°èÀÇ ÁøÈ¿Í ³²Æí°ú ¾Æ³»ÀÇ »çȸÀû °ü°è¸¦ °áÇÕÇÏ´Â
°Íó·³ ¼ø¼öÇÏ°Ô Àΰ£ÀÇ °¡Àå Å« ¾÷ÀûÀÌ´Ù.
| Marriage is
the mother of all human institutions, for it leads directly to home
founding and home maintenance, which is the structural basis of
society. The family is vitally linked to the mechanism of self-maintenance;
it is the sole hope of race perpetuation under the mores of civilization,
while at the same time it most effectively provides certain highly
satisfactory forms of self-gratification. The family is man's greatest
purely human achievement, combining as it does the evolution of
the biologic relations of male and female with the social relations
of husband and wife. |
7. The Ideals of Family Life Sex mating is instinctive, children are the natural result, and the family thus automatically comes into existence. As are the families of the race or nation, so is its society. If the families are good, the society is likewise good. The great cultural stability of the Jewish and of the Chinese peoples lies in the strength of their family groups. | ||
84:7.2 ¾ÆÀ̵éÀ»
»ç¶ûÇÏ°í µ¹º¸´Â ¿©ÀÚÀÇ º»´ÉÀº, °áÈ¥°ú ¿ø½ÃÀÇ °¡Á¤»ýÈ°À» Àå·ÁÇÏ´Â µ¥ ÀÖ¾î, ¿©ÀÚ°¡ ÀÌÇØ ´ç»çÀÚ°¡ µÉ ¼ö¹Û¿¡ ¾øµµ·Ï
µÇ¾î ÀÖ´Ù. ³²ÀÚ´Â ÈÄÀÏÀÇ Ç³½À°ú »çȸÀû °ü·ÊÀÇ ¾Ð·Â¿¡ ÀÇÇØ °¡Á¤À» ÀÌ·çµµ·Ï °¿äµÇ¾úÀ» »ÓÀÌ´Ù; ³²ÀÚ´Â ¼ºÀû ÇàÀ§·Î
ÀÎÇÑ ¾î¶² »ý¹°ÇÐÀû °á°ú°¡ ±×¿¡°Ô Áö¿öÁöÁö ¾Ê±â ¶§¹®¿¡ °áÈ¥°ú °¡Á¤À» ¼¼¿ì´Â °Í¿¡ °ü½ÉÀ» °®´Â °ÍÀÌ ´À·È´Ù.
| Woman's instinct
to love and care for children conspired to make her the interested
party in promoting marriage and primitive family life. Man was only
forced into home building by the pressure of the later mores and
social conventions; he was slow to take an interest in the establishment
of marriage and home because the sex act imposes no biologic consequences
upon him. | |
84:7.3 ¼º(àõ)
°áÇÕÀº ÀÚ¿¬½º·¯¿î °ÍÀÌÁö¸¸, °áÈ¥Àº »çȸÀûÀ̸ç Ç×»ó dz½À¿¡ ÀÇÇØ ±ÔÁ¦µÇ¾î ¿Ô´Ù. dz½Àµé(Á¾±³¤ýµµ´ö¤ýÀ±¸®Àû)Àº, Àç»ê,
ÀÚÁ¸½É, ±â»çµµ Á¤½Å°ú ÇÔ²², °áÈ¥°ú °¡Á· Á¦µµ¸¦ ¾ÈÁ¤½ÃŲ´Ù. dz½ÀÀÌ À̸®Àú¸® º¯ÇÒ ¶§´Â ¾ðÁ¦³ª, °¡Á¤°ú °áÈ¥ Á¦µµÀÇ
¾ÈÁ¤¿¡ º¯µ¿ÀÌ »ý±ä´Ù. °áÈ¥Àº ÀÌÁ¦ Àç»ê ´Ü°è¸¦ ¹þ¾î³ª¼ °³ÀÎÀÇ ½Ã´ë·Î Á¢¾îµé°í ÀÖ´Ù. ¿¹Àü¿¡´Â ¿©ÀÚ°¡ ³²ÀÚÀÇ ¼ÒÀ¯¹°À̾úÀ¸¹Ç·Î
³²ÀÚ°¡ ¿©ÀÚ¸¦ º¸È£Çß°í, ¿©ÀÚ´Â °°Àº ÀÌÀ¯·Î ³²ÀÚ¿¡°Ô º¹Á¾Çß´Ù. ±× ÀåÁ¡¿¡ »ó°ü¾øÀÌ, ÀÌ Ã¼°è´Â ¾ÈÁ¤À» °¡Á®¿Ô´Ù.
Áö±ÝÀº ¿©ÀÚ¸¦ ´õÀÌ»ó Àç»êÀ¸·Î ¿©±âÁö ¾ÊÀ¸¸ç, ÀÌ »õ·Î¿î °áÈ¥ ¹× °¡Á¤ Á¦µµ°¡ Á¤ÂøÇϵµ·Ï °í¾ÈµÈ »õ·Î¿î dz½ÀµéÀÌ ´ÙÀ½°ú
°°ÀÌ »ý°Ü³ª°í ÀÖ´Ù:
| Sex association
is natural, but marriage is social and has always been regulated
by the mores. The mores (religious, moral, and ethical), together
with property, pride, and chivalry, stabilize the institutions of
marriage and family. Whenever the mores fluctuate, there is fluctuation
in the stability of the home-marriage institution. Marriage is now
passing out of the property stage into the personal era. Formerly
man protected woman because she was his chattel, and she obeyed
for the same reason. Regardless of its merits this system did provide
stability. Now, woman is no longer regarded as property, and new
mores are emerging designed to stabilize the marriage-home institution:
| |
1. Á¾±³ÀÇ »õ·Î¿î
¿ªÇÒ. ºÎ¸ð·Î¼ÀÇ Ã¼ÇèÀÌ Çʼö¶ó´Â °¡¸£Ä§, ¿ìÁÖÀÇ ½Ã¹ÎµéÀ» ³º´Â´Ù´Â °ü³ä, Çϳª´Ô ¾Æ¹öÁö²² ¾ÆµéµéÀ» ž°Ô ÇÏ¿©
µå¸®´Â Ư±Ç¿¡ ´ëÇÑ È®´ëµÈ ÀÌÇØ´Â ±âº»ÀÌ´Ù.
| 1. The new
role of religion-the teaching that parental experience is essential,
the idea of procreating cosmic citizens, the enlarged understanding
of the privilege of procreation-giving sons to the Father. | |
2. °úÇÐÀÇ »õ·Î¿î
¿ªÇÒ. Ãâ»êÀº Àΰ£ÀÇ ÅëÁ¦ÇÏ¿¡¼, Á¡Á¡ ´õ ¼±ÅÃÀÇ ¹®Á¦°¡ µÇ¾î°¡°í ÀÖ´Ù. ¿¾ ½ÃÀý¿¡´Â Ãâ»ê¿¡ ´ëÇÑ ÀÌÇØ¿Í »ó½ÄÀÌ ºÎÁ·Çß±â
¶§¹®¿¡, ¾ÆÀ̸¦ ¿øÇÏÁö ¾ÊÀ» ¶§µµ, ¾ÆÀÌ°¡ Ãâ»ýÇß´Ù.
| 2. The new
role of science-procreation is becoming more and more voluntary,
subject to man's control. In ancient times lack of understanding
insured the appearance of children in the absence of all desire
therefor. | |
3. ±â»ÝÀÌ °®´Â »õ·Î¿î
±â´É. ÀÌ°ÍÀº Á¾Á·ÀÇ »ýÁ¸¿¡ »õ·Î¿î ¿ä¼Ò¸¦ Á¦°øÇÑ´Ù; ¿¾³¯ »ç¶÷Àº ¹Ù¶óÁö ¾Ê´Â ¾ÆÀ̵éÀ» Á×°Ô²û ¹ö·ÁµÎ¾ú´Ù. Çö´ëÀÎÀº
¾ÆÀ̸¦ ³ºÀ¸·Á ÇÏÁö ¾Ê´Â´Ù.
| 3. The new
function of pleasure lures-this introduces a new factor into racial
survival; ancient man exposed undesired children to die; moderns
refuse to bear them. | |
4. ºÎ¸ð º»´ÉÀÇ °È.
°¢ ¼¼´ë´Â ÀÌÁ¦, ºÎ¸ð°¡ µÇ´Â º»´ÉÀÌ ÃæºÐÈ÷ °ÇÏÁö ¾Ê¾Æ¼ Ãâ»êÀ» º¸ÀåÇÒ ¼ö ¾ø´Â »ç¶÷µéÀ» Á¾Á· ¹ø½ÄÀÇ È帧¿¡¼ ¹èÁ¦ÇÏ´Â
°æÇâÀÌ ÀÖ´Ù. ¾ÆÀ̵éÀº ´ÙÀ½ ¼¼´ë¿¡ ºÎ¸ð°¡ µÉ »ç¶÷µéÀÌ´Ù.
| 4. The enhancement
of parental instinct. Each generation now tends to eliminate from
the reproductive stream of the race those individuals in whom parental
instinct is insufficiently strong to insure the procreation of children,
the prospective parents of the next generation. | |
84:7.8 (±×·¯³ª
°¡Á¤Àº ÇÑ ³²ÀÚ¿Í ÇÑ ¿©ÀÚÀÇ Çùµ¿ °ü°è·Î¼ ÀÌ·ç¾îÁö´Â ÇϳªÀÇ Á¦µµ·Î¼, Á¤È®ÇÏ°Ô ¾à 50¸¸ ³â Àü ´Þ¶ó¸¶½Ã¾Æ ½ÃÀý·Î
°Å½½·¯ ¿Ã¶ó°£´Ù. ±×¶§´Â ÀÌ¹Ì ¾Èµ·°ú ±× Á÷°è ÈļÕÀÌ ÁöÄÑ¿Â ÀϺÎÀÏóÀÇ °ü½ÀÀÌ »ç¶óÁø Áö ¿À·¡µÇ¾ú´Ù. ±×·¯³ª ±× ÈÄ
³ò Á¾Á·°ú ³ªÁß¿¡ µµ·¡ÇÏ´Â ¾Æ´ã Á¾Á·ÀÇ ½ÃÀý ÀÌÀü¿¡, °¡Á·»ýÈ°Àº ±×´ÙÁö ÀÚ¶ûÇÒ °ÍÀÌ ¾ø¾ú´Ù. ¾Æ´ã°ú À̺ê´Â ¿Â Àηù¿¡°Ô
¿À·¡ °¡´Â ¿µÇâÀ» ¹ÌÃÆ´Ù; ¼¼°è ¿ª»ç¿¡¼ óÀ½À¸·Î, ³²ÀÚ¿Í ¿©ÀÚµéÀÌ µ¿»ê¿¡¼ Çù·ÂÇÏ¿© ÀÏÇÏ´Â ¸ð½ÀÀÌ º¸¿´´Ù. ¿Â °¡Á·ÀÌ
ä¼Ò °¡²Ù´Â ¿¡µ§ÀÇ ÀÌ»óÀº À¯¶õ½Ã¾Æ¿¡¼ »õ·Î¿î °³³äÀ̾ú´Ù.
| But the home
as an institution, a partnership between one man and one woman,
dates more specifically from the days of Dalamatia, about one-half
million years ago, the monogamous practices of Andon and his immediate
descendants having been abandoned long before. Family life, however,
was not much to boast of before the days of the Nodites and the
later Adamites. Adam and Eve exerted a lasting influence on all
mankind; for the first time in the history of the world men and
women were observed working side by side in the Garden. The Edenic
ideal, the whole family as gardeners, was a new idea on Urantia.
| |
84:7.9 ÃʱâÀÇ
°¡Á·Àº, ³ë¿¹µéÀº ¹°·Ð ÇÔ²² ÀÏÇÏ´Â Áý´ÜÀ» ¸ðµÎ Æ÷ÇÔÇÏ¿´°í, ¸ðµÎ°¡ ÇÑ °Åó¿¡¼ »ì¾Ò´Ù. °áÈ¥°ú °¡Á·»ýÈ°Àº ¹Ýµå½Ã
µ¿ÀÏÇÏÁö ¾Ê¾ÒÁö¸¸, ÇÊ¿ä¿¡ ÀÇÇØ °¡±õ°Ô °ü·ÃµÇ¾ú´Ù. ¿©ÀÚ´Â ¾ðÁ¦³ª °³º° °¡Á·À» ¹Ù¶ú°í, °á±¹ ¿©ÀÚ´Â ¶æ´ë·Î Çß´Ù.
| The early family
embraced a related working group, including the slaves, all living
in one dwelling. Marriage and family life have not always been identical
but have of necessity been closely associated. Woman always wanted
the individual family, and eventually she had her way. | |
84:7.10 ÀڽĿ¡
´ëÇÑ »ç¶ûÀº °ÅÀÇ º¸ÆíÀûÀÌ¸ç ¶Ñ·ÇÇÑ »ýÁ¸ °¡Ä¡¸¦ Áö´Ñ´Ù. ¿¾³¯ »ç¶÷µéÀº ¾ÆÀÌÀÇ º¹Áö¸¦ À§ÇÏ¿© ¾ðÁ¦³ª ¾î¸Ó´ÏÀÇ ÀÌÀÍÀ»
Èñ»ýÇß´Ù. ¿¡½ºÅ°¸ðÀÎ ¾î¸Ó´Ï´Â ¾ÆÁ÷±îÁöµµ ¸ñ¿å½ÃÅ°´Â ´ë½Å Çӱ⵵ ÇÑ´Ù. ±×·¯³ª ¿ø½ÃÀÇ ¾î¸Ó´ÏµéÀº, Á¦ ÀڽĵéÀÌ ¾ÆÁÖ
¾î¸± ¶§¸¸ ¾ÆÀ̸¦ ±â¸£°í º¸»ìÆñ´Ù; ±×µéÀº µ¿¹°µéó·³, ¾ÆÀ̵éÀÌ ÀÚ¶óÀÚ¸¶ÀÚ ³»¹ö·Á µÎ¾ú´Ù. ¿µ¼ÓÀûÀÌ°í Áö¼ÓµÇ´Â Àΰ£°ü°è´Â
¿ÀÁ÷ »ý¹°ÇÐÀû »ç¶û¿¡¸¸ ±âÃÊÇÏÁö ¾Ê´Â´Ù. µ¿¹°µµ Á¦ »õ³¢µéÀ» »ç¶ûÇÑ´Ù. »ç¶÷¡ª¹®¸íÈµÈ »ç¶÷¡ªÀº ¼ÕÀÚ¤ý¼Õ³à¸¦ »ç¶ûÇÑ´Ù.
¹®¸íÀÌ ³ôÀ»¼ö·Ï, ¾ÆÀ̵éÀÌ ½ÂÁøÇÏ°í ¼º°øÇÒ ¶§ ºÎ¸ðÀÇ ±â»ÝÀÌ ´õ¿í Ä¿Áø´Ù. ÀÌó·³ À̸§¿¡ ´ëÇÑ ±àÁö°¡ »õ·Ó°í ´õ ³ôÀº
½ÇÇöÀ» °¡´ÉÄÉ Çß´Ù.
| Love of offspring
is almost universal and is of distinct survival value. The ancients
always sacrificed the mother's interests for the welfare of the
child; an Eskimo mother even yet licks her baby in lieu of washing.
But primitive mothers only nourished and cared for their children
when very young; like the animals, they discarded them as soon as
they grew up. Enduring and continuous human associations have never
been founded on biologic affection alone. The animals love their
children; man-civilized man-loves his children's children. The higher
the civilization, the greater the joy of parents in the children's
advancement and success; thus the new and higher realization of
name pride comes into existence. | |
84:7.11 ¿¾ Á¾Á·µé
»çÀÌ¿¡¼ ´ë°¡Á·ÀÌ ¹Ýµå½Ã ¾ÖÁ¤ÀÌ ÀÖ¾ú´ø °ÍÀº ¾Æ´Ï´Ù. ´ÙÀ½°ú °°Àº ÀÌÀ¯·Î ¸¹Àº ¾ÆÀ̵éÀÌ ¿ä±¸µÇ¾ú´Ù:
| The large families
among ancient peoples were not necessarily affectional. Many children
were desired because: | |
1. ¾ÆÀ̵éÀº ÀϲÛÀ¸·Î¼ °¡Ä¡°¡ ÀÖ¾ú´Ù. 2. ¾ÆÀ̵éÀº ³ë·É¿¡ ´ëÇÑ º¸ÇèÀ̾ú´Ù. 3. µþÀº ÆÈ ¼ö ÀÖ¾ú´Ù. 4. °¡Á·ÀÇ ÀںνÉÀº À̸§ ³²±æ °ÍÀ» ¿ä±¸ÇÑ´Ù. 5. ¾ÆµéµéÀº º¸È£¿Í ¹æ¾î¸¦ ¸¶·ÃÇØ ÁÖ¾ú´Ù. 6. ±Í½Å °øÆ÷ÁõÀº È¥ÀÚ ÀÖ´Â °ÍÀ» µÎ·Æ°Ô ¸¸µé¾ú´Ù. 7. ¾î¶² Á¾±³µéÀº ÀÚ¼ÕÀ» Èñ»ý Á¦¹°·Î ¿ä±¸Çß´Ù. | 1. They were valuable as laborers. 2. They were old-age insurance. 3. Daughters were salable. 4. Family pride required extension of name. 4. Sons afforded protection and defense. 5. Ghost fear produced a dread of being alone. 6. Certain religions required
offspring. | |
84:7.19 Á¶»ó
¼þ¹èÀÚ´Â ¾Æµé ¸ø °¡Áö´Â °ÍÀ» ¿Â ¼¼¿ù°ú ¿µ¿øÀ» ÅëÇؼ ÃÖ¾ÇÀÇ Àç³À¸·Î ¿©±ä´Ù. ±×µéÀº Á×Àº µÚÀÇ ÃàÁ¦¸¦ °ÅÇàÇÏ°í,
¿µ ³ª¶ó¸¦ ÅëÇÏ¿© ±Í½ÅÀÌ ³ª¾Æ°¡´Â µ¥ ÇÊ¿äÇÑ Èñ»ý Á¦¹°À» ¹ÙÄ¥ ¾ÆµéµéÀ» ¹«¾ùº¸´Ùµµ ´õ ¿øÇß´Ù.
| Ancestor worshipers
view the failure to have sons as the supreme calamity for all time
and eternity. They desire above all else to have sons to officiate
in the post-mortem feasts, to offer the required sacrifices for
the ghost's progress through spiritland. | |
84:7.20 ¿¾³¯ÀÇ
¾ß¸¸ÀÎµé »çÀÌ¿¡¼, ¾ÆÀ̵éÀÇ ÈÆÀ°Àº ¸Å¿ì ÀÏÂï ½ÃÀ۵Ǿú´Ù; ±×¸®°í ¾î¸°¾ÆÀÌ´Â µ¿¹°ÀÇ °æ¿ì¿Í ¸¶Âù°¡Áö·Î, ºÒº¹Á¾À̳ª
½ÇÆа¡ ½ÉÁö¾î Á×À½À» ÀǹÌÇÑ´Ù´Â °ÍÀ» ÀÏÂïºÎÅÍ ±ú´Þ¾Ò´Ù. Çö´ë¿¡ ¾ÆÀ̵éÀÌ ¼øÁ¾ÇÏÁö ¾Ê´Â °ÍÀº, ¹®¸íÀÌ ¾î¸®¼®Àº ÇൿÀÇ
ÀÚ¿¬½º·¯¿î °á°ú·ÎºÎÅÍ ¾ÆÀ̸¦ º¸È£ÇÏ´Â °ÍÀÌ´Ù.
| Among ancient
savages, discipline of children was begun very early; and the child
early realized that disobedience meant failure or even death just
as it did to the animals. It is civilization's protection of the
child from the natural consequences of foolish conduct that contributes
so much to modern insubordination. | |
84:7.21 ¿¡½ºÅ°¸ð
¾ÆÀ̵éÀº ´ÜÁö ±×µéÀÌ Ãµ¼ºÀûÀ¸·Î ¿Â¼øÇÑ ÀÛÀº µ¿¹°À̱⠶§¹®¿¡ ÈÆÀ°°ú ±³Á¤À» Àß ¹Þ´Â´Ù; È«Àΰú ȲÀÎÀÇ ¾ÆÀÌµé ¸ðµÎ
°ÅÀÇ ¶È°°ÀÌ ´Ù·ç±â ½±´Ù. ±×·¯³ª ¾Èµå Á¾Á· À¯ÀüÀ» °¡Áø ÀÎÁ¾¿¡¼ ¾ÆÀ̵éÀº ±×·¸°Ô Â÷ºÐÇÏÁö ¾Ê´Ù; »ó»ó·ÂÀÌ º¸´Ù ´õ
dzºÎÇÏ°í ¸ðÇèÀûÀÎ ÀþÀºÀ̵éÀº ´õ ¸¹Àº ÈƷðú ±ÔÀ²À» ÇÊ¿ä·Î ÇÑ´Ù. ¾Æµ¿¹®ÈÀÇ Çö´ëÀû ¹®Á¦´Â ´ÙÀ½°ú °°ÀÌ Á¡Á¡ ´õ ¾î·Á¿öÁö°í
ÀÖ´Ù:
| Eskimo children
thrive on so little discipline and correction simply because they
are naturally docile little animals; the children of both the red
and the yellow men are almost equally tractable. But in races containing
Andite inheritance, children are not so placid; these more imaginative
and adventurous youths require more training and discipline. Modern
problems of child culture are rendered increasingly difficult by:
| |
1. ÀÎÁ¾ È¥ÇÕÀÌ È®´ëµÈ Á¡. 2. ÀÎÀ§ÀûÀÌ°í °ÑÇÓ±â½Ä ±³À°. 3. ºÎ¸ð¸¦ ¸ð¹æÇÔÀ¸·Î ¾ÆÀÌ°¡ ±³¾çÀ» ¾òÀ» ¼ö ¾ø´Â °Í¡ªºÎ¸ð°¡ ³Ê¹«³ª ÀÚÁÖ °¡Á·ÀÇ ±×¸²¿¡¼ ºüÁ® ÀÖ´Ù. | 1. The large degree of race mixture. 2. Artificial and superficial education. 3. Inability of the child to gain culture by imitating parents-the parents are absent from the family picture so much of the time. | |
84:7.25 °¡Á·
ÈÆÀ°¿¡ ´ëÇÑ ³°Àº »ý°¢Àº »ý¹°ÇÐÀûÀ̾úÀ¸¸ç, ºÎ¸ð°¡ ¾ÆÀÌÀÇ Á¸Àç¿¡ ´ëÇÑ Ã¢Á¶ÀÚ¶ó´Â ÀνĿ¡¼ ÀÚ¶ó³µ´Ù. °¡Á·»ýÈ°ÀÇ ¹ßÀüµÈ
ÀÌ»óÀº ¾ÆÀ̸¦ ³º´Â °ÍÀÌ Æ¯Á¤ÇÑ ºÎ¸ðÀÇ ±Ç¸®¸¦ º¸ÀåÇÏ´Â ´ë½Å, Àΰ£ÀÇ Á¸Àç¿¡ ´ëÇÑ ÃÖ°íÀÇ Ã¥ÀÓÀ» ¼ö¹ÝÇÑ´Ù´Â °³³äÀ¸·Î
À̾îÁö°í ÀÖ´Ù.
| The olden ideas
of family discipline were biologic, growing out of the realization
that parents were creators of the child's being. The advancing ideals
of family life are leading to the concept that bringing a child
into the world, instead of conferring certain parental rights, entails
the supreme responsibility of human existence. | |
84:7.26 ¹®¸íÀº
¾ÆÀÌ°¡ ¸ðµç ±Ç¸®¸¦ °¡Á³°í, ºÎ¸ð´Â ¸ðµç Àǹ«¸¦ Áö°í ÀÖ´Ù°í °£ÁÖÇÑ´Ù. ¾ÆÀÌ°¡ ºÎ¸ð¸¦ Á¸°æÇÏ´Â ¸¶À½Àº, ÀÚ½ÄÀ» ³º´Â
°ÍÀÌ ¾î¶² Àǹ«¸¦ °®°Ô µÇ´ÂÁö¸¦ ¾Æ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¾ÆÀÌ°¡ »îÀÇ ÅõÀï¿¡¼ ½Â¸®Çϵµ·Ï »ç¶û½º·´°Ô º¸¿©ÁÖ´Â º¸»ìÇˤýÈƷäý¾ÖÁ¤ÀÇ
°á°ú·Î¼ ÀÚ¿¬È÷ »ý°Ü³´Ù. ÂüµÈ ºÎ¸ð´Â °è¼ÓÇÏ¿© ¼ºñ½º¿Í ºÀ»ç¸¦ º£Çª´Â µ¥ ¸ôµÎÇϸç, ÁöÇý·Î¿î ¾ÆÀÌ´Â À̸¦ ±ú´Ý°í
°í¸¿°Ô ¿©±â°Ô µÈ´Ù.
| Civilization
regards the parents as assuming all duties, the child as having
all the rights. Respect of the child for his parents arises, not
in knowledge of the obligation implied in parental procreation,
but naturally grows as a result of the care, training, and affection
which are lovingly displayed in assisting the child to win the battle
of life. The true parent is engaged in a continuous service-ministry
which the wise child comes to recognize and appreciate. | |
84:7.27 ÇöÀçÀÇ
»ê¾÷ ¹× µµ½Ã ½Ã´ë¿¡, °áÈ¥ Á¦µµ´Â »õ·Î¿î °æÁ¦ ³ë¼±À» µû¶ó¼ ÁøÈÇÏ°í ÀÖ´Ù. °¡Á·»ýÈ°Àº °¥¼ö·Ï ´õ ºñ¿ëÀÌ ³ô¾ÆÁ³°í,
ÇÑÆí ¿¹Àü¿¡ Àç»êÀ¸·Î °£ÁֵǾú´ø ¾ÆÀ̵éÀº °æÁ¦Àû ºÎä°¡ µÇ¾ú´Ù. ±×·¯³ª ¹®¸í ÀÚü°¡ ¾ÈÀüÇÏ·Á¸é, ¾ÆÁ÷µµ ÇÑ ¼¼´ë°¡
´ÙÀ½ ¼¼´ë¿Í ¹Ì·¡ ¼¼´ëÀÇ º¹Áö¿¡ ±â²¨ÀÌ ÅõÀÚÇÏ·Á´Â ¼ºÇâÀÌ °ÇØ¾ß ÇÑ´Ù. ±×¸®°í ºÎ¸ðÀÇ Ã¥ÀÓÀ» ±¹°¡³ª ±³È¸¿¡ ¶°¸Ã±â·Á´Â
¾î¶² ½Ãµµµµ ¹®¸íÀÇ º¹Áö¿Í Áøº¸¿¡ ÀÚ»ì ÇàÀ§ÀÓÀÌ ÀÔÁõµÉ °ÍÀÌ´Ù.
| In the present
industrial and urban era the marriage institution is evolving along
new economic lines. Family life has become more and more costly,
while children, who used to be an asset, have become economic liabilities.
But the security of civilization itself still rests on the growing
willingness of one generation to invest in the welfare of the next
and future generations. And any attempt to shift parental responsibility
to state or church will prove suicidal to the welfare and advancement
of civilization. | |
84:7.28 ¾ÆÀ̵é°ú
±× °á°ú·Î »ý±â´Â °¡Á·»ýÈ°°ú ´õºÒ¾î, °áÈ¥Àº Àΰ£ÀÇ º»¼º¿¡¼ °¡Àå ³ôÀº ÀáÀç·ÂÀ» ÀÚ±ØÇϸç, µ¿½Ã¿¡ ÇÊ»çÀÚÀÇ ¼º°ÝÀ»
°¡¼ÓÈÇÑ ÀÌ Æ¯¼ºÀ» Ç¥ÇöÇÏ´Â ÀÌ»óÀû ±æÀ» ¸¶·ÃÇØ ÁØ´Ù. °¡Á·Àº Àΰ£Á¾ÀÇ »ý¹°ÇÐÀû Á¸¼ÓÀ» °¡´ÉÇÏ°Ô ÇÑ´Ù. ÁýÀº ÀÚ¿¬½º·¯¿î
»çȸ ¹«´ëÀ̸ç, ±×°÷¿¡¼ ¼ºÀåÇÏ´Â ¾ÆÀ̵éÀº ÇÍÁÙ·Î ¸Î¾îÁø ÇüÁ¦ »ç¶ûÀÇ À±¸®¸¦ ¹è¿ï ¼ö ÀÖ´Ù. °¡Á·Àº ±Ùº»Àû Ä£±³ ´ÜÀ§À̸ç,
±× ¾È¿¡¼ ºÎ¸ð¿Í ¾ÆÀ̵éÀº ¸ðµç »ç¶÷ »çÀÌ¿¡¼ ÇüÁ¦ »ç¶ûÀ» ½ÇÇöÇϴµ¥ ¾ÆÁÖ ±ä¿äÇÑ Àγ», ÀÌŸÁÖÀÇ, °ü¿ë, ÀÚÁ¦·ÂÀ»
¹è¿ì°Ô µÈ´Ù.
| Marriage, with
children and consequent family life, is stimulative of the highest
potentials in human nature and simultaneously provides the ideal
avenue for the expression of these quickened attributes of mortal
personality. The family provides for the biologic perpetuation of
the human species. The home is the natural social arena wherein
the ethics of blood brotherhood may be grasped by the growing children.
The family is the fundamental unit of fraternity in which parents
and children learn those lessons of patience, altruism, tolerance,
and forbearance which are so essential to the realization of brotherhood
among all men. | |
84:7.29 ¹®¸íȵÈ
Á¾Á·µéÀÌ ´õ¿í ³Î¸® ¾Èµå Á¾Á·ÀÇ °¡Á·È¸ÀÇ Ç³½ÀÀ¸·Î µ¹¾Æ°£´Ù¸é, Àΰ£ »çȸ´Â Å©°Ô °³¼±µÉ °ÍÀÌ´Ù. ¾Èµå Á¾Á·Àº Á·ÀåÀ̳ª
µ¶Àç ÇüÅÂÀÇ °¡Á· Á¤ºÎ¸¦ À¯ÁöÇÏÁö ¾Ê¾Ò´Ù. ±×µéÀº ¾ÆÁÖ ¿ì¾Ö¿Í Ä£±³ ¼ºÇâÀÌ ÀÖ¾î¼, °¡Á·ÀÇ ¹®Á¦¿¡ ´ëÇÑ ¸ðµç Á¦¾È°ú
±ÔÄ¢À» ÀÚÀ¯·ÎÀÌ ¼ÖÁ÷ÇÏ°Ô Åä·ÐÇÏ¿´´Ù. ±×µéÀº °¡Á·À» ´Ù½º¸®´Â ¸ðµç ÀÏ¿¡ ÀÌ»óÀûÀ¸·Î ÇüÁ¦¾Ö¸¦ ¼ÒÀ¯ÇÏ°í ÀÖ¾ú´Ù. ÀÌ»óÀû
°¡Á· ¾È¿¡¼ È¿µµ¿Í ºÎ¸ð »ç¶ûÀº ¸ðµÎ ÇüÁ¦Ã³·³ Çå½ÅÇÔÀ¸·Î Ä¿Áø´Ù.
| Human society
would be greatly improved if the civilized races would more generally
return to the family-council practices of the Andites. They did
not maintain the patriarchal or autocratic form of family government.
They were very brotherly and associative, freely and frankly discussing
every proposal and regulation of a family nature. They were ideally
fraternal in all their family government. In an ideal family filial
and parental affection are both augmented by fraternal devotion.
| |
84:7.30 °¡Á·»ýÈ°Àº
ÁøÁ¤ÇÑ µµ´öÀÇ ¼±±¸ÀÚÀ̸ç, Àǹ«¿¡ Ã漺ÇÏ´Â ÀǽÄÀÇ Á¶»óÀÌ´Ù. °¡Á·»ýÈ°¿¡¼ °Á¦Àû ¿¬°ü¼ºÀº ´Ù¸¥ ´Ù¾çÇÑ Àι°µé¿¡ ´ëÇÑ
ÇʼöÀû ÀûÀÀÀ» Çϵµ·Ï ÇÔÀ¸·Î ¼º°ÝÀÇ ¾ÈÁ¤°ú ¼ºÀåÀ» ÀÚ±ØÇÑ´Ù. ±×·¯³ª ¿ÀÈ÷·Á, ÁøÁ¤ÇÑ °¡Á·¡ªÁÁÀº °¡Á·¡ªÀº ³ë·ÃÇÑ Ã¢Á¶ÀÚÀÎ
ºÎ¸ð·Î¼ Àڳ࿡ ´ëÇÑ Ã¢Á¶ÁÖ(Creator)ÀÇ Åµµ¸¦ µå·¯³»´Â µ¿½Ã¿¡, ±×·¯ÇÑ ÁøÁ¤ÇÑ ºÎ¸ð´Â ¿À·§µ¿¾È ¿¬¼ÓµÇ´Â »ó½ÂÇÏ´Â
ÈÆ·Ã °úÁ¤ Áß, ¸ðµç ¿ìÁÖ ¾ÆÀ̵鿡 ´ëÇÑ ÆĶó´ÙÀ̽º ºÎ¸ðÀÇ »ç¶ûÀΠù ¹ø°¸¦ ±×µéÀÇ ÀÚ³àµé¿¡°Ô ³ªÅ¸³½´Ù.
| Family life
is the progenitor of true morality, the ancestor of the consciousness
of loyalty to duty. The enforced associations of family life stabilize
personality and stimulate its growth through the compulsion of necessitous
adjustment to other and diverse personalities. But even more, a
true family-a good family-reveals to the parental procreators the
attitude of the Creator to his children, while at the same time
such true parents portray to their children the first of a long
series of ascending disclosures of the love of the Paradise parent
of all universe children. |
84:8.1 °¡Á·»ýÈ°ÀÇ Å« À§ÇùÀº ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·, Áï À§Çè ¼öÀ§¿¡ ´ÞÇÏ´Â Çö´ëÀεéÀÇ Äè¶ôÀ» ¦i´Â ¿Á¤ÀÌ´Ù. ¿¹Àü¿¡´Â °áÈ¥ÀÇ Ã¹ ¹ø° µ¿±â°¡ °æÁ¦Àû ¿äÀÎÀ̾ú´Ù; ¼ºÀû ¸Å·ÂÀº 2Â÷ÀûÀÎ °ÍÀ̾ú´Ù. ÀÚ¾Æ À¯Áö¿¡ ±âÃʸ¦ µÐ °áÈ¥Àº ÀÚ¼ÕÀÇ ¹ø½ÄÀ¸·Î À̲ø¾ú°í, ±×¿Í µ¿½Ã¿¡ °¡Àå ¹Ù¶÷Á÷ÇÑ ÇüÅ·ΠÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·À» ¸¶·ÃÇØ ÁÖ¾ú´Ù. °áÈ¥Àº »ì±â À§ÇÑ ¼¼ °¡Áö Å« µ¿±â¸¦ ¸ðµÎ Æ÷ÇÔÇÏ´Â, Àΰ£ »çȸÀÇ À¯ÀÏÇÑ Á¦µµÀÌ´Ù. | 8. Dangers of Self-Gratification The great threat against family life is the menacing rising tide of self-gratification, the modern pleasure mania. The prime incentive to marriage used to be economic; sex attraction was secondary. Marriage, founded on self-maintenance, led to self-perpetuation and concomitantly provided one of the most desirable forms of self-gratification. It is the only institution of human society which embraces all three of the great incentives for living. | |
84:8.2 ÃÖÃÊ¿¡
Àç»êÀº »ýÁ¸À» À§ÇÑ ±âº»Àû Á¦µµ¿´°í, ÇÑÆí °áÈ¥Àº ÀÚ¼ÕÀ» ¹ø½ÄÇÏ´Â µ¶Æ¯ÇÑ Á¦µµ·Î¼ ÀÛ¿ëÇß´Ù. ¹è¸¦ ä¿ì´Â °Í°ú ³îÀÌ¿Í
À¯¸Ó´Â, À̵û±Ý ¾ò´Â ¼º¿åÀÇ ¸¸Á·°ú ´õºÒ¾î ÀÚ¾Æ ¿å±¸¸¦ ÃæÁ·½ÃÅ°´Â ¼ö´ÜÀ̱â´Â Ç߾, ÁøÈÇϴ dz½ÀÀÌ ÀÚ¾Æ ¿å±¸ ÃæÁ·À»
À§ÇÑ ¾î¶² ¶Ñ·ÇÇÑ Á¦µµ¸¦ ¸¸µé¾î ³»Áö´Â ¸øÇß´Ù´Â °ÍÀÌ ¿©ÀüÈ÷ »ç½ÇÀÌ´Ù. Áñ°Å¿òÀ» ¾ò´Â Àü¹®ÈµÈ ±â¼úÀ» ÀÌ·¸°Ô °³¹ßÇÏÁö
¸øÇ߱⠶§¹®¿¡, ¸ðµç Àΰ£ Á¦µµ´Â ÀÌ Äè¶ô Ãß±¸¿¡ ¿ÏÀüÈ÷ Á¥¾î ÀÖ´Ù. Àç»êÀÇ ÃàÀûÀº ¿Â°® Á¾·ùÀÇ ÀÚ¾Æ ¿å±¸¸¦ ´õ¿í
ÃæÁ·½ÃÅ°´Â µµ±¸°¡ µÇ°í ÀÖÀ¸¸ç, ÇÑÆí °áÈ¥Àº ÈçÈ÷ ¿ÀÁ÷ Äè¶ôÀÇ ¼ö´ÜÀ¸·Î °£ÁֵȴÙ. ±×¸®°í ÀÌ Áö³ªÄ£ Ž´Ð, ³Î¸® ÆÛÁø
ÀÌ Äè¶ôÀ» ¦i´Â ¿Á¤Àº, ÀÏÂïÀÌ »çȸÀÇ ÁøÈÀû °¡Á· Á¦µµÀÎ °¡Á¤À» °Ü³ÉÇØ ¿À´Â °¡Àå Å« À§ÇùÀÌ´Ù.
| Originally,
property was the basic institution of self-maintenance, while marriage
functioned as the unique institution of self-perpetuation. Although
food satisfaction, play, and humor, along with periodic sex indulgence,
were means of self-gratification, it remains a fact that the evolving
mores have failed to build any distinct institution of self-gratification.
And it is due to this failure to evolve specialized techniques of
pleasurable enjoyment that all human institutions are so completely
shot through with this pleasure pursuit. Property accumulation is
becoming an instrument for augmenting all forms of self-gratification,
while marriage is often viewed only as a means of pleasure. And
this overindulgence, this widely spread pleasure mania, now constitutes
the greatest threat that has ever been leveled at the social evolutionary
institution of family life, the home. | |
84:8.3 º¸¶ó ÀÎÁ¾Àº
»õ·Ó°í °Ü¿ì ºÒ¿ÏÀüÇÏ°Ô ½ÇÇöµÈ Ư¡¡ªÀ¯¸Ó °¨°¢°ú ÇÔ²² ³îÀÌ º»´É¡ªÀ» ÀηùÀÇ Ã¼Çè ¼Ó¿¡ µé¿©¿Ô´Ù. ÀÌ º»´ÉÀº ¾î´À Á¤µµ
»ê±ã°ú ¾Èµ· Á·¼Ó ¾È¿¡ ÀÖ¾úÁö¸¸, ¾Æ´ãÀÇ Ç÷ÅëÀº ÀÌ ¿ø½Ã ¼ºÇâÀ» °¡´ÉÇÑ Áñ°Å¿òÀ¸·Î ³ô¿´°í, ÀÌ°ÍÀº »õ·Ó°í ¿µÈ·Ó°Ô
µÈ ÇüÅ·ΠÀÚ¾ÆÀÇ ¿å±¸¸¦ ÃæÁ·ÇÏ´Â °ÍÀÌ´Ù. ¹è°íÇÄÀ» ´Þ·¡´Â °ÍÀ» Á¦¿ÜÇÏ°í, ±âº» ÇüÅÂÀÇ ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·Àº ¼ºÀû ¿å±¸¸¦
ä¿ì´Â °ÍÀ̸ç, ÀÌ ÇüÅÂÀÇ À°Ã¼Àû Äè¶ôÀº »ê±ã°ú ¾Èµå Á¾Á·ÀÌ È¥ÇÕµÊÀ¸·Î ¾öû³ª°Ô ³ô¾ÆÁ³´Ù.
| The violet
race introduced a new and only imperfectly realized characteristic
into the experience of humankind-the play instinct coupled with
the sense of humor. It was there in measure in the Sangiks and Andonites,
but the Adamic strain elevated this primitive propensity into the
potential of pleasure, a new and glorified form of self-gratification.
The basic type of self-gratification, aside from appeasing hunger,
is sex gratification, and this form of sensual pleasure was enormously
heightened by the blending of the Sangiks and the Andites. | |
84:8.4 ¾Èµå ÀÌÈÄ
Á¾Á·µéÀÇ ¸ðÇèÀû ±âÁú, È£±â½É¤ý¸ðÇè, ±×¸®°í Äè¶ô¿¡ ºüÁö´Â Ư¡ÀÌ ÇÕÄ£ °÷¿¡ ÁøÂ¥ À§ÇèÀÌ ÀÖ´Ù. È¥ÀÇ °¥ÁõÀº À°Ã¼ÀÇ
Äè¶ôÀ¸·Î ¸¸Á·ÇÒ ¼ö ¾ø´Ù; °¡Á¤°ú ¾ÆÀ̵鿡 ´ëÇÑ »ç¶ûÀº Áñ°Å¿òÀ» Çö¸íÇÏ°Ô Ãß±¸ÇÑ´Ù°í Çؼ Áõ´ëµÇ´Â °ÍÀÌ ¾Æ´Ï´Ù. ³ÊÈñ´Â
¿¹¼ú¤ý»ö±ò¤ý¼Ò¸®¤ý¸®µë¤ýÀ½¾ÇÀÇ ÀÚ¿øµé°ú, Àå½ÄÀÇ ÀÚ¿øµéÀ» ´Ù µ¿¿øÇصµ È¥À» °í¾ç½ÃÅ°°Å³ª ¿µÀÇ ¼ºÀåÀÌ Àֱ⸦ ¹Ù¶ö ¼ö
¾ø´Ù. Ç㿵½É°ú À¯ÇàÀº °¡Á¤°ú ÀÚ³àµéÀÇ ¾çÀ°¿¡ µµ¿òÀÌ µÇÁö ¾Ê´Â´Ù; ÀÚÁ¸½É°ú °æÀï½ÉÀº µÚÀÕ´Â ¼¼´ëµéÀÌ »ýÁ¸ ÀÚÁúµéÀ»
Çâ»ó½ÃÅ°´Â µ¥ ¹«·ÂÇÏ´Ù.
| There is real
danger in the combination of restlessness, curiosity, adventure,
and pleasure-abandon characteristic of the post-Andite races. The
hunger of the soul cannot be satisfied with physical pleasures;
the love of home and children is not augmented by the unwise pursuit
of pleasure. Though you exhaust the resources of art, color, sound,
rhythm, music, and adornment of person, you cannot hope thereby
to elevate the soul or to nourish the spirit. Vanity and fashion
cannot minister to home building and child culture; pride and rivalry
are powerless to enhance the survival qualities of succeeding generations. | |
84:8.5 Áøº¸ÇÏ°í
ÀÖ´Â ÇÏ´Ã Á¸ÀçµéÀº ¸ðµÎ ÈÞ½ÄÀ» Áñ±â°í À¯¸Ó ȸ»ó ÁöµµÀÚµéÀÇ ºÀ»ç¸¦ ´©¸°´Ù. °ÇÀüÇÑ ±âºÐÀüȯÀ» ¾ò°í ÈïÀ» µ¸¿ì´Â ³îÀÌ¿¡
Âü¿©ÇÏ·Á´Â ¸ðµç ³ë·ÂÀº °ÇÀüÇÏ´Ù; »óÄèÇÑ ¼ö¸é, ÈÞ½Ä, ·¹Å©¸®¿¡À̼Ç, ±×¸®°í ´ÜÁ¶·Î¿òÀÇ Áö·çÇÔÀ» ¿¹¹æÇÏ´Â ¸ðµç Ãë¹Ì»ýÈ°Àº
°¡Ä¡°¡ ÀÖ´Ù. °æÀïÀû °ÔÀÓ, À̾߱âÇϱâ, ¸ÀÀÖ´Â °ÍÀ» ¸Àº¸´Â °ÍÁ¶Â÷ ÀÚ¾Æ ¿å±¸ ÃæÁ·ÀÇ ÇüÅ·ΠÀÛ¿ëÇÒ ¼ö ÀÖ´Ù. (³ÊÈñ°¡
À½½ÄÀ» À½¹ÌÇϱâ À§ÇØ ¼Ò±ÝÀ» »ç¿ëÇÒ ¶§, °ÅÀÇ ¹é¸¸ ³â µ¿¾È, »ç¶÷Àº À½½ÄÀ» Àç(ashes)¿¡ ´ã°¡¾ß¸¸ ¼Ò±ÝÀ» ¾òÀ»
¼ö ÀÖ¾ú´Ù´Â °ÍÀ» »ý°¢ÇØ º¸¶ó.)
| Advancing celestial
beings all enjoy rest and the ministry of the reversion directors.
All efforts to obtain wholesome diversion and to engage in uplifting
play are sound; refreshing sleep, rest, recreation, and all pastimes
which prevent the boredom of monotony are worth while. Competitive
games, storytelling, and even the taste of good food may serve as
forms of self-gratification. (When you use salt to savor food, pause
to consider that, for almost a million years, man could obtain salt
only by dipping his food in ashes.) | |
84:8.6 »ç¶÷Àº
Áñ±æÁö¶ó; Àΰ£ Á¾Á·Àº õ °¡Áö ¹æ¹ýÀ¸·Î ±â»ÝÀ» ãÀ¸¶ó; ÁøÈÇÏ´Â Àηù´Â ¿À·§µ¿¾È Áøº¸ÇÏ´Â »ý¹°ÇÐÀû ÅõÀïÀÇ °á½ÇÀÎ
¸ðµç ÇüÅÂÀÇ Á¤´çÇÑ Àڱ⸸Á·À» Ž±¸Ç϶ó. Àΰ£Àº ¿À´Ã³¯ÀÇ ±â»Ý°ú Äè¶ô Áß ÀϺθ¦ ÃæºÐÈ÷ ¾ò¾ú´Ù. ±×·¯³ª ¿î¸íÀÇ ¸ñÇ¥¸¦
Àß º¸¶ó! Äè¶ôÀÌ ÀÚ¾Æ À¯ÁöÀÇ µµ±¸°¡ µÈ ÀÚ»êÀ» Æı«ÇÏ´Â µ¥ ¼º°øÇÑ´Ù¸é, ±×°ÍÀº Á¤¸»·Î ÀÚ»ìÀÌ´Ù; ±×¸®°í Àڱ⸸Á·À¸·Î
ÀÎÇØ °áÈ¥ÀÇ ÆÄź, °¡Á¤»ýÈ°ÀÇ ÅðÆó, °¡Á¤ÀÇ Æı«¸¦ °¡Á®¿Â´Ù¸é, Ä¡¸íÀûÀÎ ´ë°¡¸¦ Ä¡¸£°Ô µÈ´Ù¡ª°¡Á¤Àº »ç¶÷ÀÌ ÁøÈ·Î
¾òÀº ÃÖ°íÀÇ ¼ºÃëÀ̸ç, ¹®¸íÀÌ »ì¾Æ³²À» À¯ÀÏÇÑ Èñ¸ÁÀÌ´Ù.
| Let man enjoy
himself; let the human race find pleasure in a thousand and one
ways; let evolutionary mankind explore all forms of legitimate self-gratification,
the fruits of the long upward biologic struggle. Man has well earned
some of his present-day joys and pleasures. But look you well to
the goal of destiny! Pleasures are indeed suicidal if they succeed
in destroying property, which has become the institution of self-maintenance;
and self-gratifications have indeed cost a fatal price if they bring
about the collapse of marriage, the decadence of family life, and
the destruction of the home-man's supreme evolutionary acquirement
and civilization's only hope of survival. | |
84:8.7 [À¯¶õ½Ã¾Æ¿¡
ÁÖµÐÇÏ´Â ¼¼¶óÇË ¿ìµÎ¸Ó¸®°¡ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by the Chief of Seraphim stationed on Urantia.] |