권력의 본질과 사회에서의 역할

### 권력의 본질과 사회에서의 역할
* 💪 권력은 세상의 조건을 자신의 필요와 욕구에 더 부합하도록 **의도적으로 변화시킬 수 있는 능력**으로 정의됩니다.
* 🔄 권력은 생명을 증진하는 목적과 파괴적인 목적 모두에 사용될 수 있으며, **다른 사람들은 종종 자신의 목적을 달성하기 위해 필요한 수단**으로 이용되기도 합니다.
* 🌍 모든 동물은 본능적으로 최대한의 힘을 발휘할 수 있는 최적의 조건을 추구하기 때문에 **권력에 대한 욕구는 인간의 본성에 깊이 뿌리내리고 있습니다.**
* 🏛 현대 사회에서는 막대한 권력이 **국가주의와 세계주의 기관의 손에 집중**되고 있으며, 이는 잠재적으로 폭정으로 이어질 수 있습니다.
* 🔒 독재자의 손아귀에서 벗어나려면 **권력을 자유의 편으로 가져와야 하지만**, 다른 사람을 지배하거나 조종하거나 강요하기 위해 **권력을 키워서는 안 됩니다.**
* 🌱 생명력을 키우는 것은 **잠재력을 실현**하고 외부 세계에 적응하며 내면의 세계와 조화를 이루는 자아실현을 통해 이루어집니다.
* 🕊 더 자유로운 세상으로의 평화로운 전환은 **충분한 사람들이 자유를 갈망**하고 **비준수 및 시민 불복종을 실천할 힘**을 가질 때 가능해집니다.
* 🌟 "우리가 자유를 충분히 사랑하지 않았고, 더 나아가 **1917년 무절제하게 폭발한 실제 상황에 대한 인식이 없었다면** 우리는 1917년에 우리 자신을 보냈을 것입니다. 그리고 우리는 서둘러 항복했습니다. 우리는 기꺼이 복종했습니다. 우리는 그 이후에 일어난 모든 일을 순전히 그리고 단순히 당할 자격이 있었습니다."

권력의 근본적인 본질과 그것이 개인과 사회에 미치는 영향을 탐구하고, 폭정에 대응하기 위한 개인적 힘의 필요성을 강조합니다.

neither necessity, nor desire, but the love of power is the demon of mankind. You may give men everything possible: health, food, shelter, enjoyment, but they are and remain unhappy, for the demon waits and waits and must be satisfied. Let everything else be taken away from men, and let this demon be satisfied, and then they will nearly be happy, as happy as men and demons can be. Power corrupts. Power is endlessly seductive. Power developed to its utmost is happiness. Power has been many things to many people, but one thing is certain: whether we admit it or not, we all desire power, and how we satiate this need or fail to do so greatly influences the course and quality of our life. In this video, we explore the nature of power, and we discuss how the games of power that define modern societies are rigged in ways that favor tyranny at a social level and mental illness at an individual level. The 20th-century mathematician and philosopher Bertrand Russell defined power as the production of intended effects. Power, in other words, is the ability to cause deliberate

change to the conditions of the world so as to bring them more in line with one's needs and desires. Power is thus a value-neutral force. It can be used in the service of life-promoting ends, or it can be used for destructive purposes. But to judge an expression of power as good or bad, the ends aimed at are not the only criteria to consider. As in most acts of power, other people play an important role as the means in the achievement of our ends. Or as the psychologist Silvano Arrietti explains, if a man relied only on his own ability to satisfy his desires, power would be a synonym for personal ability. Any achievement would be the result of one's performance. But this is seldom the case. In order to bring about intended effects, people need other people. They must exert an influence on them so that the latter will help attain the desired results. Influence over others can take immoral forms, such as through the use of force, domination, coercion, or manipulation. But we can also influence people in value-positive ways, such as through an appeal

to truth, the setting of a good example, or by making others aware of how their interests align with ours. While each of us has the ability to choose the ends we aim at, in the means we use to attain our ends, what is not under our control is our desire for power. For power is among the most fundamental of our needs. So, as Nietzsche explains, every animal instinctively strives for an optimum of favorable conditions under which it can expend all its strength and achieve its maximal feeling of power. Every animal abhors, just as instinctively, every kind of intrusion or hindrance that obstructs or could obstruct this path to the optimum of power. The ability to express power promotes survival in a world full of threats, and it helps create a life worth living in a world that can bog us down with suffering and boredom. It is the ultimate antidote to what Carl Jung calls the eternal experience and the eternal problem of mankind, namely our helplessness and weakness. And thus, power is needed if we are to flourish without.

power we stagnate. With power, we venture out into the world, an active pursuit of what we need and want. We can deny our will to power, or our will to power can be crushed by external forces. But as Jung notes, when an impulse as strong as our will to power is thwarted, we suffer. We may be able to suppress an impulse, but we cannot alter its nature, and what is suppressed comes up again in another place, in altered form, but this time loaded with a resentment that makes the otherwise natural impulse our enemy. While our desire for power is rooted deep within our nature, power differs from our other biological needs in that it is not self-limiting. Too much food or drink produces illness, too much sex produces disgust, and we can only sleep for so long before our body forces us to wake. But as Arrietty explains in his book The Will to Be Human, the drive for power is potentially endless and boundless. Some people, in search of power, cannot conceive any limitation to it. Such people as Alexander the Great and Napoleon could have had all the wealth

and sex they wanted in the early period of their political life, but they continued to seek more and more power. That mankind's thirst for power is for all practical purposes limitless presents a problem, for while each of us needs a modicum of power to properly function, and while power is the force that leads to the achievement of great feats, too much power, especially when expressed in the social or political realm, can easily corrupt. If a society is to flourish, therefore, there must be rules, norms, customs, and social institutions that help channel the expression of power in life-promoting ways and that limit the accumulation of too much social or political power in the hands of any one person or group. In most modern societies, the opposite situation prevails: immense power is being centralized in the hands of statist and globalist institutions, and the wielders of this power are now using it in ways that inhibit the ability of the rest of us to cultivate our power in socially cooperative and individually enhancing ways. But to the extent that government is strong, rights, Leopold core, the individual is weak.

the result, that even if his title is citizen, his position is that of subject. As a population, we have been divided into two classes. There are the ruling elites who believe that they should have the power to control the world, while the rest of us are being conditioned to believe that we shouldn't even have the power to control our own lives. This is a perilous situation which, if not corrected for, could result in us being a generation forced to endure a brutal reign of tyranny. For as George Orwell wrote, we know that no one ever seizes power with the intention of relinquishing it. So what is the solution to this challenge we face? Some claim that love will save the world, but tyrants are not moved by such feelings. Others claim that the truth will set us free, but as Nietzsche recognized, truth alone is never enough. Truth in itself is no power at all. Truth must either attract power to its side, or else side with power, for otherwise it will perish again and again. This is already being sufficiently demonstrated, and more than

sufficiently. In the end, only power - the warts power or, as Frederick Douglas wrote, power concedes nothing without a demand. It never did, and it never will. If a society is to escape the grip of tyrants, power must be brought to the side of freedom. But the type of power needed to accomplish this feat is not the same as the power that backs tyrants. As more people cultivating the ability to dominate, manipulate, and coerce others will only lead to one group of tyrants being replaced by another. Tyrants are defeated by more people cultivating their personal power and then using this power to live in a free manner and to resist the chains of tyranny. How is this life-promoting power cultivated? Through the process of self-realization, which according to Jung, represents the strongest and most ineluctable urge in every being and which is a law of nature and thus of invincible power. To self-realize is to actualize our potential, to cultivate our skills, to adapt to the outer world, and to bring harmony to our

inner world every individual of rights young needs revolution inner division overthrow of the existing order and renewal but not by forcing them upon his neighbors under the hypocritical cloak of the sense of social responsibility or any of the other beautiful euphemisms for unconscious urges to personal power. Individual self-reflection return of the individual to the ground of human nature to his own deepest being with its individual and social destiny here is the beginning of a cure for that blindness which reigns at the present hour. Many people spur the call to self-realize as they question how personal development can help change a world descending into chaos but such a perspective overlooks the fact that if tyrants are to thrive the masses must be weak as tyrants and those who benefit from their rule are always but a sliver of the population and so lack the personal resources to exert widespread control over a population of strong men and women. If therefore enough of us cultivate our personal power through self-realization and in the process become more effective in all realms of

life the weakness on which the tyrants pray will be replaced by the self-reliance upon which the power of tyrants dissolves. Each of us who reclaims the power to control our own life is one less person tacitly supporting tyranny, and when enough of us take this step, a peaceful transition to a freer world becomes possible. For, as Étienne de La Boétie noted nearly 400 years ago, tyrants can be dethroned without any use of force and without the need for prolonged strife, so long as enough people desire freedom and have the strength and inner fortitude to practice non-compliance and civil disobedience, and to resist commands that are immoral and contrary to the functioning of a free and prosperous society. From all these indignities, such as the very beasts of the field would not endure, you can deliver yourselves if you try, not by taking action, but merely by willing to be free, resolved to serve no more, and you are at once freed. I do not ask that

you place hands upon the tyrant to topple him over, but simply that you support him no long then you will behold him like a grape. Colossus whose pedestal has been pulled away fall of his own weight and break into pieces. Some may think that time is still on our side and that if things get really bad enough people will then take the appropriate stand on the side of freedom. But to take this passive approach is to flirt with a danger. For one of the most important lessons of the 20th century is that when totalitarianism is unleashed on a population, it proves a very difficult to internally dislodge. Unless we are vigilant in protecting our freedoms, they will be taken from us. For as Voltaire noted, so long as the people do not care to exercise their freedom, those who wish to tyrannize will do so. Alexander Solzhenitsyn, in a footnote to volume 1 of the Gulag Archipelago, expressed the profound regret that he and his fellow Soviet prisoners felt for

their lack of action in the early days of communist rule. In the following passage should serve as a warning to us all. If we didn't love freedom enough, and even more, we had no awareness of the real situation we spent ourselves in one unrestrained outburst in 1917. And then we hurried to submit. We submitted with pleasure. We purely and simply deserved everything that happened afterward.

The Psychology of Power - How to Dethrone Tyrants

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권력의 본질과 인간의 삶에 미치는 영향

권력은 세상을 의도적으로 변화시킬 수 있는 능력을 가진 인간의 궁극적인 욕구라고 할 수 있습니다.

권력에 대한 욕망은 근본적인 것이며, 다른 사람에게 영향을 미쳐 원하는 결과를 얻도록 하는 긍정적인 방식과 부정적인 방식으로 모두 표현될 수 있습니다.

권력은 인간의 무력감과 나약함에 대한 해독제 역할을 하며 생존과 만족스러운 삶을 만드는 데 필수적인 것으로 여겨집니다.

권력의 본질과 사회에 미치는 영향

권력은 인간의 본성 깊숙이 뿌리내린 강한 충동으로, 다른 생물학적 욕구와는 달리 끝이 없고 무한한 욕구입니다.

권력에 대한 끝없는 갈망은 소수의 손에 지나치게 많은 권력이 집중되어 잠재적으로 사회의 부패를 초래할 수 있습니다.

그 결과, 국가 및 세계주의 기관에 권력이 집중되면서 나머지 사람들이 긍정적이고 협력적인 방식으로 자신의 힘을 표현할 수 있는 능력이 억제되고 있습니다.

세계는 권력을 추구하는 지배 엘리트와 권력을 갖지 못한 나머지 사람들로 나뉘어 있습니다.

이 상황을 바로잡지 않으면 잔인한 폭정의 통치로 이어질 수 있습니다.

해결책은 자아실현과 생명을 증진하는 힘의 배양을 통해 권력을 자유의 편으로 가져오는 데 있습니다.

이 힘은 다른 사람을 지배하는 것이 아니라 자유롭게 살고 폭정에 저항하는 것입니다.

폭정을 타도하는 자아 실현의 힘

자기 성찰과 자기 계발은 개인의 힘을 길러 독재자의 통제력을 약화시킬 수 있습니다.

독재자는 대중의 약점에 의존하지만, 자립적인 개인은 그 권력을 해체할 수 있습니다.

우리 자신의 삶에 대한 통제권을 되찾고 비준수를 실천하면 무력 없이도 더 자유로운 세상으로의 평화로운 전환을 이룰 수 있습니다.

폭정에 직면한 소극적 태도의 위험성

20세기에서 볼 수 있듯이 전체주의에 맞서 수동적인 태도를 취하면 전복이 어렵습니다.

볼테르와 알렉산더 솔제니친이 경고한 것처럼 국민이 자유를 행사하지 않으면 독재자가 권력을 장악하게 됩니다.

공산주의 통치 기간 동안 행동에 나서지 않은 솔제니친의 후회는 자유를 위해 싸우지 않을 때 어떤 결과가 초래되는지 모두에게 강력한 경고가 되고 있습니다.