Professor Park Gu-yong, the essence and future of K-Democracy

The Essence and Future of K-Democracy from the Perspective of Professor Park Gu-yong

At the 2025 World Political Science Association General Assembly in Seoul, President Lee Jae-myung posed the question, 'How can we overcome fragile democracy?' This question is not merely a formal issue but a genuine inquiry grounded in the experiences of citizens who navigate crises. The President stated that Korean society is qualified to answer this question. The South Korean experience of peacefully overcoming a major political upheaval, known as the December 3rd coup, and stitching together institutional fractures through citizen participation has established a case that attests to the vitality of democracy beyond domestic political recovery, demonstrating its resilience to the world. Professor Park Gu-yong argues that such events should not be viewed merely as political outcomes, but that we must also examine the philosophical foundations and cultural conditions that support democracy. He sees democracy not confined within institutional frameworks, but as a living practice encompassing the sensibilities of citizens, shared memories, as well as the powers of art and language.

The Essence of Democracy: A Memory of Common Sense and Sensibility

Professor Park Gu-yong presents 'common sense' and 'common sensibility' as the most fundamental elements that constitute democracy. He argues that if institutional democracy is not embodied in the daily lives of citizens, it will inevitably fall into a fragile state. The only way to overcome this is through “more democracy,” and at its core lies “unified citizens” and “collective intelligence.” This collective intelligence operates not from the quantity of information or procedural consensus, but as a practical energy created through sensory solidarity and shared memories formed in the lives of individual citizens. He cites the expression of lawyer Kim Jin-hwan, referring to the constitution as “common sense,” which operates as “common sensibility,” or the “sensory memory” shared by the citizens of South Korea. This sensibility was clearly revealed through the collective experience of the 2002 World Cup. The wave of red clothing that poured into the streets, the faces of millions of citizens crying and laughing with the same emotions, and the moments of cheering while holding hands with strangers were not merely the excitement of a sports event, but empirical evidence that a community can reach the same sensory horizon. Professor Park believes that this very foundation of sensibility was revived once again during the 2016 Candlelight Revolution. This implies that the amalgamation of emotional common sense and ethical intuition moved democracy in a manner that cannot be explained solely by legal logic or the vested interests of partisan politics.

Reinterpreting 'Grass' and 'Lying Down': Organized Resistance of Emotions

Professor Park explains the vitality of democracy while presenting poet Kim Soo-young's "Grass" as an important literary reference. He states that this poem contains both the hope of the April 19 revolution and the despair of the May 16 coup, and that the symbol of 'grass' represents the existence of the people, or citizens, which forms the roots of Korean democracy. In particular, he challenges the prevailing interpretation of the line 'the grass lies down' as a simple symbol of submission or resignation. Professor Park describes the act of 'lying down' as an expression of 'indignation,' a form of resistance in silence, and a method of democratic practice that organizes emotions and transforms them into orderly power. He names the voluntary act of citizens lying down in front of armored vehicles and troop transport during the December 3 coup as 'resistive lying down.' The quote from attorney Jeon Kyung-ho's final closing statement, "The grasses that lay down that day were the subjects of a paradoxical action that first lay down to resist the wind and, through that act of lying down, defended the rule of law," clearly illustrates this. It was not that they fell because the wind was strong, but rather a strategic choice to lie down first to block that wind. Through this scene, Professor Park emphasizes that democracy is not merely a slogan or the procedure of voting, but can be protected and sustained through 'the language of the body' and 'the actions of the senses.'

K-Democracy's Positioning: Civic Qualifications Towards the World

Professor Park argues that the concept of K-Democracy is not merely an extension of the Korean Wave, but can be presented as a model that shapes the future of global democracy. During the past IMF financial crisis, the German Chancellor pointed out the institutional weaknesses of Korean democracy, and during the COVID-19 response, a French scholar characterized Korean society as a 'mobilization-type society,' highlighting control rather than the essence of democracy. However, the experience of overcoming the internal conflict in 2023 and achieving a peaceful transition of power has become a globally recognized example of the resilience and self-recovery capabilities of Korean democracy. President Lee Jae-myung's remark at the World Political Science Association conference, where he discussed the vulnerabilities of direct democracy and ways to overcome them, asserting that "we have the right to pose that question," clearly indicated that Korean democracy no longer remains in a subordinate position. Korea has become a testing ground for practicing the ideals of democracy, standing before the world as a community of citizens that has proven itself through crisis.

Democracy that Feeds: Redefining Freedom

Professor Park defines the core values of K-Democracy as 'freedom, equality, and solidarity', with particular attention to the redefinition of the concept of 'freedom'. President Lee Jae-myung responded to the question "Does democracy feed us?" by saying, "I will create a democracy that feeds us." This goes beyond the classical liberal emphasis on the rights to non-interference or market autonomy and includes the concept of positive freedom that encompasses the material basis needed for humans to maintain a human life. Professor Park emphasizes that true freedom should be materialized not as abstract rights, but as 'a warm meal that can prevent hunger', 'a job that can sustain life', and 'a social safety net that rescues individuals in times of crisis'. This contrasts with the experience of former President Yoon Seok-youl, who repeatedly mentioned freedom during his term while threatening the lives of citizens through state violence and distortions of the rule of law. He clarifies that democracy is not an ideology declared in words, but a concrete reality that must be realized at the tables and workplaces of the people, as well as in hospitals and schools.

Culture and Art: Tools for Expanding Common Sense

Professor Park argues that in order to strengthen the foundations of democracy, politicians must connect more closely with culture and the arts. He states that the president should not only fulfill the roles of designing policies and executing administration, but must also demonstrate emotional leadership by understanding and integrating the feelings and sensibilities of the people. To achieve this, he suggests the need for the establishment of an "Art and Culture Secretary," emphasizing the sensory foundations of cultural administration. Referring to the experiences of Kim Eo-jun, who expanded his inner aesthetic sensibility through encounters with high-quality cultural assets and luxury items during a backpacking trip in Italy, Professor Park explains that cultural experiences contribute to the expansion of individual senses and ultimately help form a common sense across society. The shared excitement of the 2002 World Cup serves as evidence of this, and he emphasizes that politics in the new era must actively embrace such cultural sensibilities. While the success of industrialized content such as K-POP and dramas is important, he asserts that understanding and supporting the "foundational arts," which make such success possible, must be pursued simultaneously. He stresses that the president should possess an appreciation for various genres such as theater, dance, jazz, classical music, and animation, as this is essential for fostering emotional solidarity with the public. Democracy is realized through politics, but it is a living entity that breathes through culture and the arts, and maintaining this sensory breath is tantamount to safeguarding democracy.

Conclusion: Professor Park Gu-yong's Perspective on Democracy

Professor Park Guyong does not limit democracy to institutional justice. He views democracy as a continuous practice that citizens re-create through their emotions and memories, actions and language, culture and art. The phrase 'the grass lies down' is an organized resistance of emotions, while 'democracy that feeds' is a redefinition of freedom. K-democracy is a communal experiment built upon the sensory memories and ethical intuitions of citizens who have defended themselves in times of crisis, providing hope to the world. This experiment is not yet completed, but its sensibility is clearly growing throughout various parts of Korean society.