KCI등재
한국의 메르스 사태와 법, 그리고 호모 사케르 ― 아감벤의 민주주의와 전체주의 결탁 테제를 중심으로 ― = Focusing on South Korea`s MERS outbreak, Homo Sacer, Law and Agamben`s Thesis on the Collusion between Democracy and Totalitarianism
저자
발행기관
학술지명
권호사항
발행연도
2016
작성언어
-주제어
KDC
300
등재정보
KCI등재
자료형태
학술저널
수록면
259-288(30쪽)
제공처
소장기관
Since the 2015 outbreak of Middle East Respiratory Syndrome (MERS), improving the management of contagious diseases has been under heated discussion in Korean society. After gathering opinions from experts, the government came up with steps for reforming administrative systems and repairing response manuals in order to effectively contain transmittable illnesses. As usual, these strategies were mostly about expanding bureaucratic organization and strengthening the government`s authority. However, there was no discussion about Patient #80, who was deprived of his right to die with dignity when he passed away. Of course, discussions about compensation were made through legislative measures. The MERS victims, who were called Patients #35 and #80, and whom no one remembered, revealed the true face of modern laws and politics, which are based on their lives. While the constitution guarantees “personal liberty,” “the dignity of man,” and other such rights without much consideration, declaring an “exceptional state ” (which “halts” or temporarily nullifies the law) calls to mind the nature of legal force and “sovereignty.” Sovereign and homo sacer, two symmetrical forms located on the two extremes of law and order, have the same structure and are linked to each other. Here, a sovereign regards every person as a potential homo sacer over whom everyone exerts sovereignty (as a sovereign). The explanation that the body of the Leviathan is comprised of the body of each individual provides an excellent understanding of sovereignty, politics, and the body. In the structure of life politics in which only “life” (which includes economic things and safety) becomes political, life (which is politicized through life that is absolutely able to be murdered, or includes the very possibility of death) becomes the foundation of political authority. During the MERS outbreak, Patient #80 existed in a state of inclusive exclusion through which he was concurrently barred from and involved in Korean society, including the legal system. In Bio-politics, laws and politics are based on declaring an “exceptional state” as well as who will be considered a homo sacer in the name of democracy (from the “halting” of laws). Authority acquired legitimacy and was maintained since it had the potential to isolate (i.e., expel) Patient #80 and thus ensure the safety of the public. This nature and structure of politics and law have allowed modern democracy to be permanently close to and simultaneously collude with violent totalitarianism. For Patient #80, whose “personal liberty” and rights as a “dignified human being” were halted as an “exceptional state,” an “exception” (such as that he could die and hold his wife’s hand while not wearing anti-contamination clothing) to the rules on managing contagious diseases was never allowed. As Benjamin pointed out, citizens walked along the city streets feeling that they were free agents, reigned over a “naked life” while worrying about declining sales revenue due to the MERS outbreak, and silently conspired with totalitarianism by an implied majority vote. What is more frightening than the fear of MERS is the reality that human bodies, mass produced as a subordinate agent of bio-politics, serve as the foundation for the collusion between democracy and totalitarianism in the state of a potential homo sacer. With the MERS outbreak, Agamben`s study was a sobering reminder of the relationship between homo sacer and law-politics, or the nature of bio-politics. In addition, given the MERS outbreak, Korean society should consider Saito`s point that liberty should not be regarded as “the exclusion of interference” but rather as “the exclusion of dominance” (from the Republican viewpoint). Foucault distinguished a situation in which one submits to the other`s idea and ends up losing his/her ability to resist control from the relation of power; he called it the relation of dominance. In biopolitics, in order to be free from ruling, we must have a new understanding of the relationship between liberty and publicity, understand why we have to protect others` liberty, and what responsibilities we have to do so. Otherwise, if we are placed in a situation like the MERS infection of Patient #80 and end up being a homo sacer, no one will listen to us. We would not be allowed to die without wearing anti-contamination clothing and holding our spouse’s hand due to the irresponsibility of the anonymity of potential homo sacers, who worry about declining sales revenue and strongly support the body`s authority. As Agamben explained, the purpose is not to disparage what modern democracy has achieved. It is not to ridicule or belittle those who separated themselves from the MERS victims in the name of the public. This study ponders the topic that Agamben`s study raised in Korean society while considering the body of the Leviathan.
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