Professor Park Gu-yong talks about 'From Mobilization to Companionship' – The Philosophy of the Lee Jae-myung Administration

Introduction - Why 'Companionship' Now

The landscape of Korean politics has long oscillated between mobilization and confrontation, as well as the ethics of self-censorship. One side uses all its power to suppress the opponent, while the other restrains itself in the name of morality. The political grammar of these two extremes has existed by criticizing each other, but at the same time it has depleted the possibilities and energy of Korean politics. Professor Park Gu-yong from Chonnam National University proposes a new form of politics to transcend these extremes. This is the transition from 'mobilization to companionship.' It is not merely a simple strategy, but a philosophical shift that changes the very existence of politics. The Yoon Suk-yeol administration is at the forefront of this experiment, and Professor Park interprets it in the language of political philosophy. This article reflects on the structural limitations of the 'mobilization system' and the 'moral system,' and illuminates the new possibilities for politics presented by the 'companionship system.'

The politics of 'mobilization' and 'morality', and its limits

1. Mobilization System: Total Mobilization for Domination The mobilization system understands politics as the technology of domination. It involves using all means, such as media, prosecution, capital, and public power, to incapacitate the opponent. This is a political technique that Korean conservatism refined after the military regime of Park Chung-hee. Their strategy is to shift responsibility onto others, referred to as 'the fighter'. This involves concealing one's own crimes or weaknesses and instead transforming them into the opponent's problem. This remains a mechanical application of Cartesian thought, namely "I think, therefore I am." However, a true political subject is one who reflects on themselves and reconsiders what they think. Kant referred to this as 'transcendental intuition'. It is the capacity for reflection that asks, "What am I thinking, and do I have the right to think it?" However, the politicians within the mobilization system lack this meta-cognition. They wield power without reflection and erode the ethical foundation of politics. 2. Moral System: The Ethics of Self-Repression In contrast, the progressives are ensnared in the trap of morality. They uncritically accept the moral standards set by conservatives, suppressing themselves and abandoning political practice. The mere desire for real estate, power, or material assets becomes an object of guilt. Professor Park calls this 'excess of transcendental intuition'. Excessive self-reflection weakens political action, relegating politics to a subordinate category of morality. Ultimately, like the politics of fear during the French Revolution, it can lead to a destructive moralism that eliminates others in the name of morality. 3. Common Failures of Mobilization and Morality Towards Others Both systems fail to establish themselves as subjects of politics. Mobilization seeks to suppress others, while morality attempts to prove superiority over others. Both are politics centered around others and ignore the ethics of coexistence and cooperation. A third political system that can transcend these limitations is the 'companion system'.

The philosophical meaning of the 'companion system'

1. Practicality with Principles, Politics without Guilt President Lee Jae-myung does not belong to the mobilization logic of conservatism or the moral prison of progressivism. His political life is based on practicality and flexibility drawn from the fields of markets and survival. When necessary, he appoints individuals regardless of their past affiliations and prioritizes practicality. Professor Park describes this as "practicality with principles." Although he does not explicitly advocate a set of principles, he never abandons them in the process of implementation. This approach, which prioritizes purpose and efficiency over political guilt, represents a practical possibility that transcends the impotence of morality-driven politics. 2. Politics as a Designer: The Art of Arrangement and Coordination "Companionship" is not merely about walking together it is about coordinating and arranging different positions and perspectives in politics. A leader is not a judge who determines right and wrong, but a person who designs the structure of coexistence. The town hall meetings of the Lee Jae-myung administration symbolize this philosophy. They do not avoid or suppress conflicts of opinion but rather consider how to harmonize each understanding. The transition from conflict-centered politics to coordination-centered politics is the essence of companionship.

"Playful Democracy" - The Return of Homo Ludens

1. The Restoration of Play: A New Horizon in Politics Huizinga argued in "Homo Ludens" that the essence of human civilization lies not in work but in play. Play is liberation and the source of creativity. Professor Park sees this restoration of play in the politics of the Lee Jae-myung administration. Festivals like The Powerful are not merely leisure activities. They are acts that liberate senses and repressed memories that politics has stifled. Spontaneity and creativity represent the political energy that overcomes oppression. 2. The Expansion of the Senses: Another Name for Democracy Jacques Rancière defines democracy as the 'expansion of the senses.' Oppression limits the senses, while liberation restores them. The performance of The Powerful rekindled memories and emotions that were once taboo, opening a new space for Korean democracy. From Gwangju May 18, April 16, Yeosu and Jeju April 3, to the senses of division, ecology, and peace, when the senses are opened, democracy revives. When politics becomes culture, and culture becomes liberation, we confront the true dignity of a republic.

Conclusion - Companionship is the philosophy of politics and the future.

The "participatory system" spoken of by Professor Park Gyu-yong is not merely a political plan. It is a philosophy, a structure, and a culture. Mobilization breeds domination, morality breeds oppression, but participation designs coexistence. The Lee Jae-myung administration is experimenting with this transition and building a new political aesthetics on the ruins of partisan logic. Politics is not only the art of persuasion but also the art of arranging a structure that allows for coexistence. The participatory system is the starting point of that artistic potential. It is politics that expands the senses, revitalizes play, and harmonizes principles and practicality. That is the new dignity of the republic demanded by this era. Korean politics now stands on the threshold of moving "from mobilization to participation." When this philosophy takes root in politics, we will not only encounter a mature democracy, but also an "open republic" that can imagine a broader world.