'Kim Eo-jun's Das Baeida' Professor Park Gu-yong - A philosophical interpretation of Lee Jae-myung's political philosophy, why should politics go beyond morality?

Introduction - Politics cannot be reduced to morality

Modern politics is captured by morality. The dichotomy of good and evil, justice and injustice, ally and enemy fills the political realm. In particular, even the progressive camp in Korean society tends to get caught in the trap of moralism, showing a tendency to evaluate politics based on ethical purity. This tendency turns politics into a battleground of moral judgment, focusing competition on "who is the more virtuous" rather than on practical problem-solving. Professor Park Gu-yong's statement that "politics should not be reduced to morality. Justice can be realized even by mobilizing the devil" is a thorough critique of this moralistic politics and a philosophical insight into the essence of politics. Through this statement, he argues that politics must operate in a fundamentally complex and mixed reality, and that it should be willing to endure morally uncomfortable choices for the realization of justice. This argument naturally leads to an explanation of President Lee Jae-myung's political actions and philosophy. He is a figure demonstrating his own political philosophy by breaking through the existing political practices, the trap of moralism, and the limitations of factional logic. This essay aims to philosophically interpret politics, morality, justice, and Lee Jae-myung's leadership, and to explain why politics must transcend morality.

The Trap of Moral Politics - The Shadow of Slave Morality

The core issue of moralistic politics is that political judgment is made solely according to moral criteria. Nietzsche referred to this as the "morality of slaves." Slave morality interprets the world based on a victim mentality and feelings of resentment, hating the strong and glorifying the weak. Such morality is always caught in a cycle of revenge, constantly repeating the past. President Lee Jae-myung has been a politician who has become a target of this slave morality. He has continuously faced moral attacks from the media, factions, and the political sphere. In particular, the investigations by the prosecution, political exclusion, and threats of arrest warrants have all been typical manifestations of moralistic politics. During his time as party leader, even internal members pressured him to resign under political pressure linked to the prosecution's investigation. Nevertheless, Lee Jae-myung did not seek revenge. When requested to discipline politicians who had threatened him, he firmly rejected by saying, "I can't do that." From a Nietzschean perspective, this is an act of practicing "master morality." Master morality does not become mired in the past and possesses the power to create new orders and values. He chose to shed the victim's cloak placed upon him and adopt the attitude of a creator moving toward the future. His image of personally holding an umbrella is also symbolic. Even amidst political hardships, Lee Jae-myung has always moved while holding the umbrella himself. He does not shift burdens onto anyone else nor share responsibilities. This can be seen as a symbol of a politician who is faithful to substantial responsibilities rather than moral packaging.

Lee Jae-myung's Political Philosophy - The Hammer of Diagnosis and Sense of Reality

The essence of Lee Jae-myung's politics lies in 'diagnosis'. Before solving problems, he first thoroughly understands them and analyzes their causes structurally. This evokes Nietzsche's concept of the 'diagnostic hammer'. At first glance, it may appear as a fearsome and destructive tool, but in reality, it is a physician's instrument used to tap and ascertain ailments. Lee Jae-myung's actions are sharp like this hammer, yet he possesses an attitude that moves honestly toward the essence. He worked in a factory, completed his secondary education in just 12 months, and passed the bar exam through self-study. In a blog post where he was asked about 'how to succeed', he asserted, "There is no way to survive in a fierce world." He recognizes that there is no correct answer to success and that everyone must survive in their own way. Although he did not say this as a philosopher, it precisely penetrates the essence of life and politics. Lee Jae-myung is also someone who is very emotionally stable. The moment when he appeared in shorts at a high-end restaurant in Gangnam, receiving criticism for "fashion terrorism," reflects his political image and emotions. He possesses a bright emotional disposition characteristic of someone "who was loved and raised," and his style is more faithful to internal feelings than external perceptions. This also serves as the source of his ability to emotionally connect with the public.

Politics Holding the Devil's Hand - The Ethics of Pragmatism

The most distinctive aspect of Lee Jae-myung's politics lies in his coalition politics that transcends factions. During his time as the mayor of Seongnam, he cooperated with conservative organizations, and while serving as the governor of Gyeonggi Province, he clashed with conservative merchants but later received petitions from them. This demonstrates that he possesses the ability to 'turn enemies into neighbors.' He retained ministers from the previous administration and appointed individuals with backgrounds in the prosecution. This caused confusion and feelings of betrayal within the progressive camp, as Lee Jae-myung did not show moral consistency by appointing only 'his side.' However, he prioritizes 'capability' over morality when making appointments. He evaluates abilities, achievements, and responsibilities, placing administrative efficiency and public interest above all. This political approach may feel uncomfortable and unfamiliar, but in practice, it is highly effective. He directly enters areas of conflict to resolve issues and sometimes partners with opposition sides. Park Gu-yong describes this as 'politics that seeks to achieve justice even by employing devils.' Here, 'devils' refer to uncomfortable choices, means that may appear immoral, and past adversaries. However, he aims to realize the public good through these means. This is not merely opportunism it is thorough pragmatism and a stance that is closest to the essence of politics. Ultimately, politics is a technique for reconciling the interests of diverse forces and enabling communal life. Lee Jae-myung's politics is close to the quintessence of that technique.

Conclusion - Proposal for a New Political Philosophy

Lee Jae-myung is not just a simple politician. He is a case that demonstrates why politics should focus on practical justice over moral ideals. His political journey embodies philosophically innovative attempts. We need to remind ourselves that politics is not a battle between good and evil, but rather a "skill of choice and adjustment for a better life." Lee Jae-myung shows us that politics should not be a space for revenge or purification, but a space for creating new values. While it is true that politics should be clean, that "cleanliness" does not mean moral purity. The cleanliness of politics arises from fulfilling responsibilities, realizing the public good, and maintaining a commitment to outcomes. Lee Jae-myung is engaging in this kind of practical justice in politics, where reality and philosophy meet. Now, we too must change. We should no longer judge politics through moral outrage, but evaluate politicians based on practical public interest and outcome-centered approaches. It is time to confront the complexities of real politics and the uncomfortable truths that we have excessively ignored. As Park Gu-yong said, “Politics is about realizing justice even if it means summoning the devil.” And the most immediate example of this politics being realized in our time is Lee Jae-myung. For this political approach to persist, we too must throw off the frame of morality. Only when politics escapes the prison of ethics can true justice begin.