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84 Æí
°áÈ¥°ú °¡Á· »ýȰ
84:0.1 (931.1) ¹°ÁúÀû Çʿ䰡 °áÈ¥ÀÇ
±âÃʸ¦ ¼¼¿ü°í, ¼º¿åÀº °áÈ¥À» ¾Æ¸§´ä°Ô ²Ù¸ìÀ¸¸ç, Á¾±³´Â °áÈ¥À» Àΰ¡Çϰí Âù¾çÇÏ¿´°í, ±¹°¡´Â °áÈ¥À» ¿ä±¸Çϰí
±ÔÁ¦ÇÏ¿´´Ù. ÇÑÆí ÈÄÀÏ¿¡, ÁøÈµÇ´Â »ç¶ûÀº ¹®¸íÀÇ °¡Àå À¯ÀÍÇÏ°í ¼þ°íÇÑ Á¦µµÀÎ °¡Á¤¸¦ ³º°í âÁ¶ÇÏ´Â °ÍÀ¸·Î¼
°áÈ¥À» ºñ·Î¼Ò Á¤´çÈÇÏ°í ¿µÈ·Ó°Ô ¸¸µé°í ÀÖ´Ù. ±×¸®°í °¡Á¤À» ¼¼¿ì´Â °ÍÀº ¸ðµç ±³À°ÇÏ´Â ³ë·ÂÀÇ Áß½ÉÀÌ¿ä º»ÁúÀÌ
µÇ¾î¾ß ÇÑ´Ù.
84:0.2 (931.2) ¦Áþ±â´Â
Á¤µµ°¡ ´Ù¸¥ ÀÚ¾ÆÀÇ ¸¸Á·°ú °áºÎµÇ¾î, ¼øÀüÈ÷ ÀھƸ¦ Á¸¼Ó½ÃŰ´Â ÇàÀ§ÀÌ´Ù. °áÈ¥, °ð °¡Á¤À» ¼¼¿ì´Â °ÍÀº ´ëü·Î
ÀھƸ¦ À¯ÁöÇÏ´Â ¹®Á¦À̸ç, »çȸ°¡ ÁøÈÇÔÀ» ¶æÇÑ´Ù. »çȸ ±× ÀÚü´Â °¡Á· ´ÜÀ§°¡ ÁýÇÕµÊÀ¸·Î »ý±ä ±¸Á¶ÀÌ´Ù.
°³ÀεéÀº Ç༺ÀÇ ¿äÀÎÀ¸·Î¼ ¾ÆÁÖ ÀϽÃÀûÀÌ´Ù¡ª¿À·ÎÁö °¡Á·ÀÌ »çȸÀÇ ÁøÈ¿¡¼ °è¼ÓÇÏ´Â ¸ÅüÀÌ´Ù. °¡Á·Àº ¹®È¿Í
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84:0.3 (931.3) ±âº»ÀûÀ¸·Î,
°¡Á¤Àº »çȸÇÐÀû Á¦µµÀÌ´Ù. °áÈ¥Àº ÀÚ¾Æ À¯Áö¿¡ Çùµ¿Çϰí ÀÚ¾Æ ¿µ¼Ó¿¡ Çù·ÂÇÔÀ¸·ÎºÎÅÍ »ý°Ü³µÀ¸¸ç, ÀÚ¾Æ ÃæÁ·ÀÇ
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»ý¸íÀ» ÆÛ¶ß¸®´Â °ÍÀº °¡Á¤À» ±Ùº»Àû Àΰ£ Á¦µµ·Î ¸¸µé°í, ¼º(àõ)Àº °¡Á¤°ú ¸ðµç ´Ù¸¥ »çȸ Ȱµ¿À» ºÐ¸®ÇÑ´Ù.
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Paper 84
Marriage and Family Life
84:0.1 Material necessity founded marriage,
sex hunger embellished it, religion sanctioned and exalted it,
the state demanded and regulated it, while in later times evolving
love is beginning to justify and glorify marriage as the ancestor
and creator of civilization's most useful and sublime institution,
the home. And home building should be the center and essence
of all educational effort.
84:0.2 Mating is purely an act of self-perpetuation associated
with varying degrees of self-gratification; marriage, home building,
is largely a matter of self-maintenance, and it implies the
evolution of society. Society itself is the aggregated structure
of family units. Individuals are very temporary as planetary
factors-only families are continuing agencies in social evolution.
The family is the channel through which the river of culture
and knowledge flows from one generation to another.
84:0.3 The home is basically a sociologic institution. Marriage
grew out of co-operation in self-maintenance and partnership
in self-perpetuation, the element of self-gratification being
largely incidental. Nevertheless, the home does embrace all
three of the essential functions of human existence, while life
propagation makes it the fundamental human institution, and
sex sets it off from all other social activities.
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1.
¿ø½ÃÀû ºÎºÎ °áÇÕ
84:1.1 (931.4) °áÈ¥Àº ¼º°ü°è¿¡ ±âÃʸ¦
µÎÁö ¾Ê¾Ò°í, ¼º°ü°è´Â °áÈ¥¿¡ µû¸£´Â °ÍÀ̾ú´Ù. °áÈ¥Àº ¿ø½ÃÀÇ ³²ÀÚ¿¡°Ô ÇÊ¿äÇÏÁö ¾Ê¾Ò°í, ±×´Â ¾Æ³»¿Í ¾ÆÀ̵é°ú
°¡Á¤À» Ã¥ÀÓÁö´À¶ó°í ÀÚ½ÅÀ» ¹ø°Å·Ó°Ô ¸¸µéÁö ¾Ê°í¼ ¸¶À½´ë·Î ¼º¿åÀ» ä¿ü´Ù.
84:1.2 (931.5) ¿©ÀÚ´Â
ÀڽĿ¡°Ô À°Ã¼¿Í °¨Á¤À¸·Î ¾ÖÂøÀ» °¡Á³±â ¶§¹®¿¡ ³²ÀÚ¿Í Çùµ¿ÇÏ´Â µ¥ ÀÇÁ¸Çß°í, À̰ÍÀº ¿©ÀÚ¸¦ °áÈ¥ÀÇ º¸È£ÇÏ´Â
¿ïŸ¸® ¼ÓÀ¸·Î ¶°¹Î´Ù. ±×·¯³ª ¾Æ¹«·± »ý¹°ÇÐÀû Á÷Á¢ ¿å±¸°¡ ³²ÀÚ¸¦¡ª°áÈ¥¿¡ ºÙÀâ¾Æ µÎ±â´ÂÄ¿³ç¡ª°áÈ¥À¸·Î À̲øÁö
¾Ê¾Ò´Ù. ³²ÀÚ·Î ÇÏ¿©±Ý °áÈ¥¿¡ À̲ø¸®°Ô ¸¸µç °ÍÀº »ç¶ûÀÌ ¾Æ´Ï¶ó ¹è°íÇÄÀ̾ú°í, ¹è°¡ °íÆÄ¼ óÀ½¿¡ ¾ß¸¸½º·±
³²ÀÚ°¡ ¿©ÀÚ¿¡°Ô, ¿©ÀÚÀÇ ¾ÆÀ̵é°ú ³ª´©¾î ¾²´Â ¿ø½Ã ¿ÀµÎ¸·À¸·Î À̲ø·È´Ù.
84:1.3 (931.6) °áÈ¥Àº
¼º°ü°è¿¡ µû¸¥ Àǹ«¸¦ ÀǽÄÇÏ¿© ±ú´ÞÀ½À¸·Î »ý±âÁöµµ ¾Ê¾Ò´Ù. ¿ø½ÃÀÎÀº ¼ºÀÇ Áñ°Å¿ò°ú ³ªÁß¿¡ ¾ÆÀ̰¡ ž´Â °Í
»çÀÌ¿¡ ¾Æ¹«·± °ü°è°¡ ÀÖ´Ù´Â °ÍÀ» ÀÌÇØÇÏÁö ¸øÇß´Ù. ÇѶ§´Â ó³à°¡ ¾ÆÀ̸¦ ¹ë ¼ö ÀÖ´Ù´Â °ÍÀ» º¸ÆíÀûÀ¸·Î ¹Ï¾ú´Ù.
¾ß¸¸ÀÎÀº ÀÏÂïºÎÅÍ ¾Æ±âµéÀÌ ¿µ(çÏ) ³ª¶ó¿¡¼ ¸¸µé¾îÁø´Ù´Â »ý°¢À» °¡Á³´Ù. ÀÓ½ÅÀº ¿µ, °ð ÁøÈÇÏ´Â ±Í½ÅÀÌ ¿©ÀÚ¿¡°Ô
µé¾î°£ °á°ú¶ó°í ¹Ï¾ú´Ù. ½Äǰ°ú ¾ÇÇÑ ´«µµ ¶ÇÇÑ Ã³³à³ª °áÈ¥ÇÏÁö ¾ÊÀº ¿©ÀÚ¿¡°Ô ÀÓ½ÅÀ» ÀÏÀ¸Å³ ¼ö ÀÖ´Ù°í ¹Ï¾ú°í,
ÇÑÆí ÈÄÀÏÀÇ °ü³äÀº »ý¸íÀÇ ½ÃÀÛÀ» ¼û°ú ÇÞºû¿¡ ¿¬°á½ÃÄ×´Ù.
84:1.4 (932.1) ÃʱâÀÇ
¸¹Àº ¹ÎÁ·Àº ±Í½ÅÀ» ¹Ù´Ù¿Í °áºÎ½ÃÄ×´Ù. µû¶ó¼ ó³àµéÀº ¸ñ¿åÇÏ´Â °ü½À¿¡ Å©°Ô Á¦ÇÑÀ» ¹Þ¾Ò´Ù. ÀþÀº ¿©ÀÚµéÀº
¼º°ü°è¸¦ °¡Áö´Â °Íº¸´Ù ¹Ð¹°ÀÌ ÀÖÀ» ¶§ ¹Ù´Ù¿¡¼ ¸ö Àû½Ã´Â °ÍÀ» ÈξÀ ´õ ¹«¼¿öÇß´Ù. ±âÇü(Ðôû¡)À̰ųª Á¶»ê(ðÄß§)À¸·Î
»ý±ä ¾Æ±âµéÀº ºÎÁÖÀÇÇÑ ¸ñ¿åÀ̳ª ¾Ç·ÉÀÇ ÇàÀ§¸¦ ÅëÇØ¼, ¿©ÀÚÀÇ ¸öÀ¸·Î µé¾î°£ µ¿¹°ÀÇ »õ³¢¶ó°í ¿©°å´Ù. ¹°·Ð
¾ß¸¸ÀÎÀº ±×·± ÀÚ½ÄÀÌ Å¾ ¶§ ¸ñ Á¹¶ó Á×ÀÌ´Â °ÍÀ» ¾Æ¹«·¸Áö ¾Ê°Ô »ý°¢Çß´Ù.
84:1.5 (932.2) °è¸ùÀÇ
ù ´Ü°è´Â ¼º°ü°è°¡ ÀÓ½ÅÇÏ°Ô ÇÏ´Â ±Í½ÅÀÌ ¿©ÀÚ¿¡°Ô µé¾î°¡´Â ±æÀ» ¿¬´Ù´Â °ü³ä°ú ÇÔ²² ´Ù°¡¿Ô´Ù. ±× µÚ·Î »ç¶÷Àº
¾Æ¹öÁö¿Í ¾î¸Ó´Ï°¡ ÀÚ½ÄÀ» ½ÃÀÛÇÏ´Â »ì¾Æ ÀÖ´Â À¯Àü ÀÎÀÚ(ì×í)¸¦ ¶È°°ÀÌ ±â¿©ÇÑ´Ù´Â °ÍÀ» ¹ß°ßÇß´Ù. ±×·¯³ª 20¼¼±â¿¡µµ,
¸¹Àº ºÎ¸ð°¡ ¾ÆÁ÷µµ Àΰ£ »ý¸íÀÇ ±â¿ø¿¡ ´ëÇÏ¿© ¾ÆÀ̵éÀ» ¾ó¸¶Å ¹«ÁöÇÑ °¡¿îµ¥ µÎ·Á°í ¾Ö¾´´Ù.
84:1.6 (932.3) »ý½Ä(ßæãÖ)ÀÇ
±â´É¿¡´Â ¾î¸Ó´Ï¿Í ¾ÆÀÌÀÇ °ü°è°¡ µû¸¥´Ù´Â »ç½Ç·Î ¸»¹Ì¾Ï¾Æ, ¾î¶² ´Ü¼øÇÑ Á¾·ùÀÇ °¡Á·ÀÌ º¸ÀåµÇ¾ú´Ù. ¾î¸Ó´Ï »ç¶ûÀº
º»´ÉÀ̸ç, °áȥó·³ µµ´ö °ü½À¿¡¼ »ý±âÁö ¾Ê¾Ò´Ù. ¸ðµç Æ÷À¯ µ¿¹°ÀÇ ¾î¸Ó´Ï »ç¶ûÀº Áö¿ª ¿ìÁÖÀÇ º¸Á¶ Áö¼º ¿µµé¿¡°Ô¼
º»·¡ºÎÅÍ ¹ÞÀº ÀÚÁúÀ̸ç, ±× °µµ¿Í Çå½ÅÀº ¹Ýµå½Ã ±× Á¾(ðú)ÀÇ ¹«·ÂÇÑ À¯¾Æ±â°¡ ¾ó¸¶³ª ±ä°¡¿¡ µû¶ó Á¤ºñ·ÊÇÑ´Ù.
84:1.7 (932.4) ¾î¸Ó´Ï¿Í
¾ÆÀÌÀÇ °ü°è´Â ÀÚ¿¬½º·´°í, °Çϰí, º»´ÉÀ̸ç, µû¶ó¼ ¿ø½Ã ¿©Àεé·Î ÇÏ¿©±Ý ¸¹Àº ÀÌ»óÇÑ Á¶°ÇÀ» Âü°í ¸»ÇÒ ¼ö
¾ø´Â ¾î·Á¿òÀ» °ßµðµµ·Ï °Á¦ÇÑ °ü°èÀÌ´Ù. ¾î¿ ¼ö ¾ø´Â ÀÌ ¾î¸Ó´Ï »ç¶ûÀº ³²ÀÚ¿Í ¹úÀÌ´Â ¸ðµç ½Î¿ò¿¡¼ ¾ðÁ¦³ª
¿©ÀÚ¸¦ ¾ÆÁÖ ¾öû³ª°Ô ºÒ¸®ÇÑ ÀÚ¸®¿¡ ¸ô¾Æ³ÖÀº, Àå¾Ö°¡ µÇ´Â °¨Á¤ÀÌ´Ù. ±×·¸´Ù ÇÏ´õ¶óµµ Àΰ£Á¾(ðú)¿¡¼ ¸ð¼º
º»´ÉÀº Áö¹èÇÏÁö ¾Ê´Â´Ù. Æ÷ºÎ¤ýÀ̱â½É, Á¾±³Àû È®½ÅÀ¸·Î ²ªÀÏ ¼öµµ ÀÖ´Ù.
84:1.8 (932.5) ¾î¸Ó´Ï¿Í
¾ÆÀÌÀÇ °ü°è´Â °áÈ¥µµ °¡Á¤µµ ¾Æ´ÏÁö¸¸, ±× ÇÙ½ÉÀ¸·ÎºÎÅÍ ÀÌ µÎ °¡Áö°¡ ¼Ú¾Æ³ª¿Ô´Ù. ÀÌ ÀϽÃÀû Çùµ¿ °ü°è°¡ ±×
°á°ú·Î »ý±ä ÀÚ¼ÕÀ» ±â¸¦ ¸¸Å ¿À·¡ °¬À» ¶§ ¦Áþ±âÀÇ ÁøÈ¿¡¼ Å« ¹ßÀüÀÌ ÀÖ¾úÀ¸´Ï, ±×°ÍÀÌ ¹Ù·Î °¡Á¤À» ÀÌ·ç´Â
°ÍÀ̾ú±â ¶§¹®ÀÌ´Ù.
84:1.9 (932.6) ÀÌ Ãʱâ
ºÎºÎµéÀÇ Àû´ë °¨Á¤°ú »ó°ü ¾øÀÌ, ±× °áÇÕÀÌ Çã¼úÇ߾ »ì¾Æ³²À» È®·üÀº ÀÌ ³²³àÀÇ Çùµ¿ °ü°è·Î ÀÎÇÏ¿© Å©°Ô
°³¼±µÇ¾ú´Ù. Çùµ¿ÇÏ´Â ³²ÀÚ¿Í ¿©ÀÚ´Â, °¡Á·°ú ÀÚ¼ÕÀ» Á¦Ãijõ´õ¶óµµ, µÎ ³²ÀÚ³ª µÎ ¿©ÀÚº¸´Ù ´ëºÎºÐÀÇ °æ¿ì¿¡ ¾öû³ª°Ô
¿ì¼öÇÏ´Ù. ³²³à°¡ ÀÌ·¸°Ô ¦Áþ´Â °ÍÀº ¸¹Àº »ç¶÷À» »ì¾Æ³²°Ô ÇÏ¿´°í, Àΰ£ »çȸÀÇ ¹Ù·Î ±× ½ÃÀÛÀ̾ú´Ù. ³²³à°¡
µû·Î ³ëµ¿À» ºÐÈÇÏ´Â °ÍÀº ¶ÇÇÑ Æí¾È¿¡ µµ¿òÀÌ µÇ°í »ç¶÷À» ´õ¿í ÇູÇÏ°Ô ¸¸µé¾ú´Ù.
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1. Primitive Pair Associations
84:1.1 Marriage was not founded on sex relations;
they were incidental thereto. Marriage was not needed by primitive
man, who indulged his sex appetite freely without encumbering
himself with the responsibilities of wife, children, and home.
84:1.2 Woman, because of physical and emotional attachment to
her offspring, is dependent on co-operation with the male, and
this urges her into the sheltering protection of marriage. But
no direct biologic urge led man into marriage-much less held
him in. It was not love that made marriage attractive to man,
but food hunger which first attracted savage man to woman and
the primitive shelter shared by her children.
84:1.3 Marriage was not even brought about by the conscious
realization of the obligations of sex relations. Primitive man
comprehended no connection between sex indulgence and the subsequent
birth of a child. It was once universally believed that a virgin
could become pregnant. The savage early conceived the idea that
babies were made in spiritland; pregnancy was believed to be
the result of a woman's being entered by a spirit, an evolving
ghost. Both diet and the evil eye were also believed to be capable
of causing pregnancy in a virgin or unmarried woman, while later
beliefs connected the beginnings of life with the breath and
with sunlight.
84:1.4 Many early peoples associated ghosts with the sea; hence
virgins were greatly restricted in their bathing practices;
young women were far more afraid of bathing in the sea at high
tide than of having sex relations. Deformed or premature babies
were regarded as the young of animals which had found their
way into a woman's body as a result of careless bathing or through
malevolent spirit activity. Savages, of course, thought nothing
of strangling such offspring at birth.
84:1.5 The first step in enlightenment came with the belief
that sex relations opened up the way for the impregnating ghost
to enter the female. Man has since discovered that father and
mother are equal contributors of the living inheritance factors
which initiate offspring. But even in the twentieth century
many parents still endeavor to keep their children in more or
less ignorance as to the origin of human life.
84:1.6 A family of some simple sort was insured by the fact
that the reproductive function entails the mother-child relationship.
Mother love is instinctive; it did not originate in the mores
as did marriage. All mammalian mother love is the inherent endowment
of the adjutant mind-spirits of the local universe and is in
strength and devotion always directly proportional to the length
of the helpless infancy of the species.
84:1.7 The mother and child relation is natural, strong, and
instinctive, and one which, therefore, constrained primitive
women to submit to many strange conditions and to endure untold
hardships. This compelling mother love is the handicapping emotion
which has always placed woman at such a tremendous disadvantage
in all her struggles with man. Even at that, maternal instinct
in the human species is not overpowering; it may be thwarted
by ambition, selfishness, and religious conviction.
84:1.8 While the mother-child association is neither marriage
nor home, it was the nucleus from which both sprang. The great
advance in the evolution of mating came when these temporary
partnerships lasted long enough to rear the resultant offspring,
for that was homemaking.
84:1.9 Regardless of the antagonisms of these early pairs, notwithstanding
the looseness of the association, the chances for survival were
greatly improved by these male-female partnerships. A man and
a woman, co-operating, even aside from family and offspring,
are vastly superior in most ways to either two men or two women.
This pairing of the sexes enhanced survival and was the very
beginning of human society. The sex division of labor also made
for comfort and increased happiness.
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2.
¿¾³¯ÀÇ ¸ð°è °¡Á·
84:2.1 (932.7) ¿©ÀÚ°¡ Á¤±âÀûÀ¸·Î
ÇÇ È긮°í Ãâ»êÇÒ ¶§ ÇǸ¦ ´õ ÀÒ´Â °ÍÀº ÀÏÂïºÎÅÍ Çǰ¡ ¾ÆÀ̸¦ âÁ¶ÇÑ´Ù´Â (¾Æ´Ï È¥ÀÌ ÀÖ´Â ÀÚ¸®À̱⵵ ÇÏ´Ù´Â)
°ÍÀ» ¾Ï½ÃÇß°í, Àΰ£ °ü°è¿¡¼ Ç÷¿¬ÀÇ °³³äÀ» ³º¾Ò´Ù. ¿¾ ½ÃÀý¿¡ ¸ðµç ÈļÕÀº ¿©ÀÚÀÇ ÇÍÁÙ·Î °è»êÇÏ¿´°í, À̰ÍÀÌ
»ó¼Ó¿¡¼ Á¶±ÝÀÌ¶óµµ È®½ÇÇÑ, À¯ÀÏÇÑ ºÎºÐÀ̾ú´Ù.
84:2.2 (932.8) ¾î¸Ó´Ï¿Í
¾ÆÀÌÀÇ Ç÷¿¬ °ü°è, º»´ÉÀûÀÌ°í »ý¹°ÇÐÀû °ü°è¿¡¼ »ý°Ü³µÀ¸¹Ç·Î, ¿ø½ÃÀÇ °¡Á·Àº ºÒ°¡ÇÇÇÏ°Ô ¸ð°è °¡Á·À̾ú´Ù. ±×¸®°í
¸¹Àº ºÎÁ·ÀÌ ÀÌ ¹èÄ¡¸¦ ¿À·§µ¿¾È ÁöÄ×´Ù. ¸ð°è °¡Á·Àº ¹«¸®¿¡¼ Áý´ÜÀ¸·Î °áÈ¥ÇÏ´Â ´Ü°è·ÎºÎÅÍ, ÀϺδÙó¿Í ÀϺÎÀÏóÀÇ
ºÎ°è °¡Á·ÀÇ »ýȰ, ÈÄÀÏÀÇ °³¼±µÈ °¡Á¤ »ýȰ·Î ³Ñ¾î°¡´Â À¯ÀÏÇÏ°Ô °¡´ÉÇÑ °úµµ±â¿´´Ù. ¸ð°è °¡Á·Àº ÀÚ¿¬½º·´°í
»ý¹°ÇÐÀûÀ̾ú´Ù. ºÎ°è °¡Á·Àº »çȸ¤ý°æÁ¦¤ýÁ¤Ä¡ÀûÀÎ °ÍÀ̾ú´Ù. ºÏ ¾Æ¸Þ¸®Ä« È«ÀÎµé »çÀÌ¿¡¼ ¸ð°è °¡Á·ÀÌ Áö¼ÓµÈ
°ÍÀº, ¾î°¼ ´Ù¸¥ ¸é¿¡¼ ÁøÃëÀûÀÎ ÀÌ·ÎÄõÀÌÀÎÀÌ °áÄÚ ÁøÂ¥ ±¹°¡°¡ µÇÁö ¸øÇߴ°¡ ÇÏ´Â ÁÖ¿äÇÑ ÀÌÀ¯ Áß¿¡ ÇϳªÀÌ´Ù.
84:2.3 (933.1) ¸ð°è °¡Á·ÀÇ
°ü½À ¹Ø¿¡¼ ¾Æ³»ÀÇ ¾î¸Ó´Ï´Â Áý¿¡¼ °ÅÀÇ ÃÖ°íÀÇ ±ÇÇÑÀ» ´©·È´Ù. ¾Æ³»ÀÇ ÇüÁ¦¿Í Á¶Ä«µéÁ¶Â÷ °¡Á·À» °¨µ¶ÇÏ´Â µ¥
³²Æíº¸´Ù ´õ ºÐÁÖÇß´Ù. ¾Æ¹öÁöÀÇ À̸§Àº ÈçÈ÷ Á¦ ÀڽĵéÀ» µû¶ó¼ ´Ù½Ã Áö¾ú´Ù.
84:2.4 (933.2) ¾ÆÁÖ ÃʱâÀÇ
Á¾Á·µéÀº ¾Æ¹öÁö¿¡°Ô °øÀ» °ÅÀÇ µ¹¸®Áö ¾Ê¾Ò°í, ¾ÆÀ̰¡ ÀüÀûÀ¸·Î ¾î¸Ó´Ï·ÎºÎÅÍ ¿Â´Ù°í º¸¾Ò´Ù. ±×µéÀº Á¢ÃËÇÏ´Â
°á°ú·Î¼, ¾ÆÀ̵éÀÌ ¾Æ¹öÁö¸¦ ´à´Â´Ù°í, ¶Ç´Â ¾î¸Ó´Ï°¡ ¾ÆÀ̵éÀÌ ¾Æ¹öÁö¸¦ ´à¾ÒÀ¸¸é Ç߱⠶§¹®¿¡ ÀÌ ¹æ¹ýÀ¸·Î ¾ÆÀ̵éÀÌ
¡°Ç¥½ÃµÇ¾ú´Ù¡±°í ¹Ï¾ú´Ù. ³ªÁß¿¡´Â ¸ð°è °¡Á·¿¡¼ ºÎ°è(ݫͧ) °¡Á·À¸·Î ³Ñ¾î°¡´Â ¶§°¡ ´Ù°¡¿ÔÀ» ¶§, ¾ÆÀ̸¦ ³ºÀº
°øÀ» ¾Æ¹öÁö°¡ ¿ÂÀüÈ÷ °¡Á³À¸¸ç, ÀÓ½ÅÇÑ ¿©ÀÚ¿¡ ´ëÇÑ ¸¹Àº ±Ý±â(Ð×Ðû)´Â ³ªÁß¿¡ ±× ³²ÆíÀ» Æ÷ÇÔÇϵµ·Ï ¿¬ÀåµÇ¾ú´Ù.
¾ÆÀ̸¦ ±â´ëÇÏ´Â ¾Æ¹öÁö´Â ÇØ»êÇÒ ¶§°¡ °¡±î¿ö¿ÀÀÚ ÀÏÀ» ±×¸¸µÎ¾ú°í, ¾ÆÀ̰¡ ž ¶§ ħ´ë·Î °¡¼ ¾Æ³»¿Í ÇÔ²²
3ÀÏ¿¡¼ 8ÀϱîÁö ³²¾Æ¼ ½¬¾ú´Ù. ¾Æ³»´Â ±× ´ÙÀ½ ³¯ ÀϾ¼ °íµÈ ÀÏ¿¡ µé¾î°¥ ¼öµµ ÀÖ¾úÁö¸¸, ³²ÆíÀº ÃàÇϸ¦
¹ÞÀ¸·Á°í, ħ´ë¿¡ ³²¾Æ ÀÖ¾ú´Ù. À̰ÍÀº ¸ðµÎ ¾ÆÀÌ¿¡ ´ëÇÑ ¾Æ¹öÁöÀÇ ±Ç¸®¸¦ È®¸³ÇÏ·Á°í °í¾ÈµÈ ¿¾ °ü½ÀÀÇ ÀϺο´´Ù.
84:2.5 (933.3) óÀ½¿¡´Â
³²ÀÚ°¡ ¾Æ³»ÀÇ Á¾Á·¿¡°Ô·Î °¡´Â °ÍÀÌ °ü½ÀÀ̾úÀ¸³ª, ÈÄÀÏ¿¡´Â ³²ÀÚ°¡ ½ÅºÎ °ªÀ» Ä¡¸£°Å³ª À̸¦ À§ÇØ ÀÏÇÑ µÚ¿¡,
Á¦ ¾Æ³»¿Í ¾ÆÀ̵éÀ» Àڱ⠻ç¶÷µé¿¡°Ô·Î µ¥¸®°í °¥ ¼ö ÀÖ¾ú´Ù. ¸ð°è °¡Á·À¸·ÎºÎÅÍ ºÎ°è °¡Á·À¸·Î ³Ñ¾î°£ °ÍÀº,
´Þ¸® Àǹ̰¡ ¾ø´Âµ¥ ¾î°¼ ¾î¶² Á¾·ùÀÇ »çÃÌ °áÈ¥À» ±ÝÁöÇϰí, ÇÑÆí ¶È°°Àº ÀÎô °ü°è¿¡ ÀÖ´Â ´Ù¸¥ °ÍÀº ÀÎÁ¤µÇ¾ú´Â°¡¸¦
¼³¸íÇÑ´Ù.
84:2.6 (933.4) »ç³É²ÛÀÇ
dz½ÀÀÌ Áö³ª°¡°í, ³²ÀÚ°¡ Áü½ÂÀ» ±æ·¯ ÁÖ¿äÇÑ ½Ä·® °ø±ÞÀ» Á¿ìÇÏ°Ô µÇ¾úÀ» ¶§, ¸ð°è °¡Á·Àº À绡¸® ³¡¿¡ À̸£·¶´Ù.
¸ð°è °¡Á·Àº ´Ù¸¸ »õ·Î »ý±ä ºÎ°è °¡Á·°ú °æÀïÇÏ´Â µ¥ ¼º°øÇÒ ¼ö ¾ø¾ú±â ¶§¹®¿¡ ½ÇÆÐÇß´Ù. ¾î¸Ó´ÏÀÇ ³²ÀÚ Ä£Ã´µé¿¡°Ô
ÅõÀÔµÈ ±Ç·ÂÀº ³²ÆíÀÌÀÚ ¾Æ¹öÁö¿¡°Ô ÁýÁßµÈ ±Ç·Â°ú °æÀïÇÒ ¼ö ¾ø¾ú´Ù. ¿©ÀÚ´Â ¾ÆÀ̸¦ ¹è°í, °è¼ÓµÈ ±ÇÇѰú ´Ã¾î³ª´Â
Áý¾ÈÀÇ ±Ç·ÂÀ» Çà»çÇÏ´Â µÎ °¡Áö °úÁ¦¿¡ ÈûÀÌ ºÎÄ¡¾ú´Ù. »õ·Î µîÀåÇÏ´Â ¾Æ³» ÈÉÄ¡±â¿Í ³ªÁß¿¡ ¾Æ³» »çµéÀ̱â´Â
¸ð°è °¡Á·ÀÇ Á¾¸»À» ÀçÃËÇÏ¿´´Ù.
84:2.7 (933.5) ¸ð°è °¡Á·À¸·ÎºÎÅÍ
ºÎ°è °¡Á·À¸·Î ³Ñ¾î°¡´Â ±²ÀåÇÑ º¯È´Â Àηù°¡ ÀÏÂïÀÌ ÀÏÀ¸Å² °¡Àå ±ÞÁøÀûÀ̰í, ¿ÏÀüÈ÷ °Å²Ù·Î µ¹¾Æ°¡´Â Á¶Á¤ Áß¿¡
Çϳª¿´´Ù. ÀÌ º¯È·Î ¸»¹Ì¾Ï¾Æ ´ë¹ø¿¡ »çȸÀû Ç¥ÇöÀÌ ´Ã¾î³ª°í °¡Á·À» ÀÌ·ç´Â ¸ðÇèÀÌ Áõ°¡ÇÏ¿´´Ù.
¡ãTop
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2. The Early Mother-Family
84:2.1 The woman's periodic hemorrhage and
her further loss of blood at childbirth early suggested blood
as the creator of the child (even as the seat of the soul) and
gave origin to the blood-bond concept of human relationships.
In early times all descent was reckoned in the female line,
that being the only part of inheritance which was at all certain.
84:2.2 The primitive family, growing out of the instinctive
biologic blood bond of mother and child, was inevitably a mother-family;
and many tribes long held to this arrangement. The mother-family
was the only possible transition from the stage of group marriage
in the horde to the later and improved home life of the polygamous
and monogamous father-families. The mother-family was natural
and biologic; the father-family is social, economic, and political.
The persistence of the mother-family among the North American
red men is one of the chief reasons why the otherwise progressive
Iroquois never became a real state.
84:2.3 Under the mother-family mores the wife's mother enjoyed
virtually supreme authority in the home; even the wife's brothers
and their sons were more active in family supervision than was
the husband. Fathers were often renamed after their own children.
84:2.4 The earliest races gave little credit to the father,
looking upon the child as coming altogether from the mother.
They believed that children resembled the father as a result
of association, or that they were " marked " in this
manner because the mother desired them to look like the father.
Later on, when the switch came from the mother-family to the
father-family, the father took all credit for the child, and
many of the taboos on a pregnant woman were subsequently extended
to include her husband. The prospective father ceased work as
the time of delivery approached, and at childbirth he went to
bed, along with the wife, remaining at rest from three to eight
days. The wife might arise the next day and engage in hard labor,
but the husband remained in bed to receive congratulations;
this was all a part of the early mores designed to establish
the father's right to the child.
84:2.5 At first, it was the custom for the man to go to his
wife's people, but in later times, after a man had paid or worked
out the bride price, he could take his wife and children back
to his own people. The transition from the mother-family to
the father-family explains the otherwise meaningless prohibitions
of some types of cousin marriages while others of equal kinship
are approved.
84:2.6 With the passing of the hunter mores, when herding gave
man control of the chief food supply, the mother-family came
to a speedy end. It failed simply because it could not successfully
compete with the newer father-family. Power lodged with the
male relatives of the mother could not compete with power concentrated
in the husband-father. Woman was not equal to the combined tasks
of childbearing and of exercising continuous authority and increasing
domestic power. The oncoming of wife stealing and later wife
purchase hastened the passing of the mother-family.
84:2.7 The stupendous change from the mother-family to the father-family
is one of the most radical and complete right-about-face adjustments
ever executed by the human race. This change led at once to
greater social expression! and increased family adventure.
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3.
¾Æ¹öÁö Áö¹è ÇÏ¿¡ ÀÖ´Â °¡Á·
84:3.1 (933.6) ¸ð¼º º»´ÉÀÌ ¿©ÀÚ¸¦
°áÈ¥À¸·Î À̲ø¾ú´ÂÁö ¸ð¸£Áö¸¸, ¿©ÀÚ¸¦ °áÈ¥ÇÑ Ã¤·Î ³²¾Æ ÀÖµµ·Ï ½ÇÁúÀûÀ¸·Î °Á¦ÇÑ °ÍÀº, °ü½ÀÀÇ ¿µÇâ°ú ÇÔ²²
³²ÀÚÀÇ ¿ì¼öÇÑ ÈûÀ̾ú´Ù. Àü¿ø »ýȰÀº »õ·Î¿î ü°èÀÇ °ü½À, ºÎ°è Á¾·ùÀÇ °¡Á· »ýȰÀ» ¸¸µé¾î ³»´Â °æÇâÀÌ ÀÖ¾ú´Ù.
Áü½ÂÀ» ±â¸£°í Ãʱ⿡ ³ó»ç Áþ´Â °ü½À ÇÏ¿¡¼, °¡Á· ´Ü°áÀÇ ±âÃÊ´Â ¾Æ¹öÁöÀÇ ±ÇÇÑ, µµÀü¹ÞÁö ¾Ê°í ¸Ú´ë·Î ÇÏ´Â
±ÇÇÑÀ̾ú´Ù. ¸ðµç »çȸ´Â, ±¹°¡ÀÌµç °¡Á·À̵ç, Á·Àå °è±ÞÀÌ µ¶Àç ±ÇÇÑÀ» °®´Â ´Ü°è¸¦ °ÅÃÆ´Ù.
84:3.2 (934.1) ±¸¾à(ÏÁå³)
½Ã´ë¿¡ ¿©¼º¿¡°Ô ÀλöÇÏ°Ô ¿¹ÀǸ¦ º¸ÀÎ °ÍÀº ¸ñÀÚµéÀÇ µµ´ö °ü½ÀÀ» ÂüµÇ°Ô ¹Ý¿µÇÑ´Ù. ¡°ÁÖ´Â ³ªÀÇ ¸ñÀڽôϡ±ÇÏ´Â
¸»ÀÌ Áõ¾ðÇÏ´Ù½ÃÇÇ, È÷ºê¸® Á·ÀåµéÀº ¸ðµÎ ¸ñÀÚ¿´´Ù.
84:3.3 (934.2) ±×·¯³ª
Áö³ ½Ã´ë¿¡ ³²ÀÚ°¡ ¿©ÀÚ¸¦ ³·Ãß¾î º¸´Â ÀǰßÀ» °¡Áø °Í¿¡ ´ëÇÏ¿© ³²ÀÚ´Â ¹Ù·Î ±× ¿©ÀÚº¸´Ù ´õ Å« À߸øÀº ¾ø´Ù.
¿©ÀÚ´Â ºñ»ó½Ã¿¡ Ȱµ¿ÇÏÁö ¾Ê¾Ò±â ¶§¹®¿¡, ¿ø½Ã ½Ã´ë¿¡ »çȸÀÇ ÀÎÁ¤À» ¹ÞÁö ¸øÇß´Ù. ¿©ÀÚ´Â ´«ºÎ½Å ¿µ¿õµµ À§±âÀÇ
¿µ¿õµµ ¾Æ´Ï¾ú´Ù. »ýÁ¸ ÅõÀï¿¡¼ ¾ÆÀ̸¦ ¹ê °ÍÀº ¶Ñ·ÇÇÑ ºÒ±¸¿´°í, ¸ð¼º¾Ö´Â ºÎÁ·À» ¹æ¾îÇÒ ¶§ ¿©ÀÚ¿¡°Ô Àå¾Ö¹°ÀÌ
µÇ¾ú´Ù.
84:3.4 (934.3) ¿ø½ÃÀÇ
¿©ÀÚµéÀº ¶ÇÇÑ ³²ÀÚ°¡ ½Î¿ì±â ÁÁ¾ÆÇÏ°í »ç³»´Ù¿î °ÍÀ» Âù¹ÌÇÏ°í °¥Ã¤¸¦ º¸³¿À¸·Î ¶æÇÏÁö ¾Ê°Ô ³²ÀÚ¿¡°Ô ÀÇÁ¸ÇÏ´Â
¼ºÇâÀ» ±æ·¶´Ù. ¹«»ç(ÙëÞÍ)¸¦ ÀÌ·¸°Ô ÃßÄѼ¼¿î °ÍÀº ³²ÀÚÀÇ ÀÚÁ¸½ÉÀ» ³ô¿´°í, ÇÑÆí ¿©ÀÚÀÇ ÀÚÁ¸½ÉÀ» ±×¸¸Å ¾ï´©¸£°í
¿©ÀÚ·Î ÇÏ¿©±Ý ´õ¿í ÀÇÁ¸ÇÏ°Ô ¸¸µé¾ú´Ù. ±ºº¹Àº ¾ÆÁ÷µµ ¿©¼ºÀÇ °¨Á¤À» ÈûÂ÷°Ô µÚÈçµç´Ù.
84:3.5 (934.4) Áøº¸ÇÑ
Ãà¿¡ ¼ÓÇÏ´Â ¹ÎÁ·µé »çÀÌ¿¡¼, ¿©ÀÚ´Â ³²ÀÚó·³ Å©°Å³ª Èû¼¼Áö ¾Ê´Ù. ¿©ÀÚ´Â ¾àÀÚÀ̴ϱî, µû¶ó¼ ´õ ¿ä·É ÀÖ´Â
»ç¶÷ÀÌ µÇ¾ú´Ù. ¿©ÀÚ´Â ÀÏÂïºÎÅÍ ¼ºÀû ¸Å·ÂÀ» ÆÄ´Â °ÍÀ» ¹è¿ü´Ù. ¿©ÀÚ´Â ³²ÀÚº¸´Ù »ý°¢ÀÌ ±íÁö´Â ¾Ê¾ÒÁö¸¸, ´õ
¹ÎøÇÏ°í º¸¼öÀûÀ̾ú´Ù. ³²ÀÚ´Â ÀüÀïÅÍ¿¡¼, ±×¸®°í »ç³ÉÇÒ ¶§, ¿©ÀÚÀÇ »ó°üÀ̾ú´Ù. ±×·¯³ª Áý¿¡¼ ¿©ÀÚ´Â °¡Àå
¿ø½ÃÀûÀÎ ³²Àڵ鵵 º¸Åë ¼úÃ¥À¸·Î À̰å´Ù.
84:3.6 (934.5) ¸ñÀÚ´Â
¸ÔÀ»°Å¸®¸¦ ÀÚ±âÀÇ Áü½Â ¶¼¿¡¼ ã¾ÒÁö¸¸, ÀÌ Àü¿ø ½Ã´ë¸¦ ÅëÇÏ¿© ³»³», ¿©ÀÚ´Â ¾ÆÁ÷µµ ¸ÔÀ» ä¼Ò¸¦ ¸¶·ÃÇØ¾ß
Çß´Ù. ¿ø½ÃÀÇ ³²ÀÚ´Â ÈëÀ» ÇÇÇß´Ù. ÈëÀº ³Ê¹«³ª ÆòÈ·Ó°í ¸ðÇèÇÏ´Â Àç¹Ì°¡ ³Ê¹« ¾ø¾ú´Ù. ¶ÇÇÑ ¿©ÀÚ°¡ ä¼Ò¸¦
´õ Àß °¡²Ü ¼ö ÀÖ´Ù´Â ¿À·¡ µÈ ¹Ì½ÅÀÌ ÀÖ¾ú´Âµ¥, ¿©ÀÚ°¡ ¾î¸Ó´Ï¿´±â ¶§¹®ÀÌ´Ù. ¿À´Ã³¯ µÚ¿¡ óÁø ¸¹Àº ºÎÁ·¿¡¼,
³²ÀÚ´Â °í±â¸¦, ¿©Àڴ ä¼Ò¸¦ ¿ä¸®Çϸç, ¿À½ºÆ®¶ö¸®¾ÆÀÇ ¿ø½Ã ºÎÁ·µéÀÌ ÇàÁøÇÒ ¶§ ¿©ÀÚµéÀº °áÄÚ »ç³É°Å¸®¸¦ ÀâÁö
¾Ê°í, ÇÑÆí ³²ÀÚ´Â »Ñ¸® Çϳª ij·Á°í ¸öÀ» ±ÁÈ÷·Á ÇÏÁö ¾Ê´Â´Ù.
84:3.7 (934.6) ¿©ÀÚ´Â
¾ðÁ¦³ª ÀÏÇØ¾ß Çß´Ù. Àû¾îµµ ¹Ù·Î Çö´ë¿¡ À̸£±â±îÁö, ¿©ÀÚ´Â ÁøÁ¤ÇÑ »ý»êÀÚ¿´´Ù. ³²ÀÚ´Â º¸Åë ±×º¸´Ù ´õ ½¬¿î
±æÀ» ÅÃÇß°í, ÀÌ ºÒÆòµîÀº ÀηùÀÇ ¿ª»ç Àüü¸¦ ÅëÇÏ¿© Á¸ÀçÇÏ¿´´Ù. ¿©ÀÚ´Â ¾ðÁ¦³ª Áü²ÛÀ̾ú°í, °¡Á· Àç»êÀ» ³ª¸£°í
¾ÆÀ̵éÀ» µ¹º¸¾ÒÀ¸¸ç, ÀÌ·¸°Ô ½Î¿òÀ̳ª »ç³ÉÀ» Çϵµ·Ï ³²ÀÚ¸¦ ÀÚÀ¯·Ó°Ô ¹ö·ÁµÎ¾ú´Ù.
84:3.8 (934.7) ³²ÀÚ°¡
¶¥À» °æÀÛÇÏ´Â µ¥ Âù¼ºÇßÀ» ¶§, ±×¶§±îÁö ¿©ÀÚÀÇ ÀÏ·Î ¿©°Ü ¿Ô´ø °ÍÀ» Çϰڴٰí Âù¼ºÇßÀ» ¶§, ¿©ÀÚÀÇ Ã¹ ÇØ¹æÀÌ
¿Ô´Ù. ³²ÀÚ Æ÷·Î°¡ ÀÌÁ¦ ´õ Á×À½À» ´çÇÏÁö ¾Ê°í ³ó»ç²Û ³ë¿¹°¡ µÇ¾úÀ» ¶§°¡ Å©°Ô ÀüÁøÇÏ´Â ¹ß°ÉÀ½À̾ú´Ù. À̰ÍÀÌ
¿©ÀÚÀÇ ÇØ¹æÀ» °¡Á®¿Ô°í, ±×·¡¼ ¿©ÀÚ´Â °¡Á¤À» ÀÌ·ç°í ¾ÆÀ̵éÀ» ÈÆ·ÃÇÏ´Â µ¥ ½Ã°£À» ´õ ¹ÙÄ¥ ¼ö ÀÖ¾ú´Ù.
84:3.9 (934.8) ¾î¸°°Íµé¿¡°Ô
¿ìÀ¯¸¦ ¸¶·ÃÇÑ °ÍÀº ¾Æ±âµéÀÌ ´õ ÀÏÂï Á¥À» ¶¼°Ô ¸¸µé¾úÀ¸¸ç, µû¶ó¼ ¶§¶§·Î Àá½Ã ºÒÀÓ¿¡¼ ÇØ¹æµÈ ¾î¸Ó´ÏµéÀÌ
¾ÆÀ̸¦ ´õ ³ºµµ·Ï ¸¸µé¾ú´Ù. ÇÑÆí ¼Û¾ÆÁö Á¥°ú ¿°¼Ò Á¥ÀÇ »ç¿ëÀº ¾Æ±âÀÇ »ç¸Á·üÀ» Å©°Ô ÁÙ¿´´Ù. »çȸ°¡ Áü½ÂÀ»
±â¸£´ø ´Ü°è ÀÌÀü¿¡´Â ¾î¸Ó´Ï°¡ ¾Æ±âµéÀÌ ³×´Ù¼¸ »ìÀÌ µÉ ¶§±îÁö Á¥À» ¸ÔÀ̰ï ÇÏ¿´´Ù.
84:3.10 (934.9) ¿ø½Ã
ÀüÀïÀÇ °¨¼Ò´Â ³²³à ±¸º°¿¡ ±Ù°Å¸¦ µÐ ³ëµ¿ ºÐ¾÷ »çÀÌÀÇ ºÒ±ÕÇüÀ» Å©°Ô ÁÙ¿´´Ù. ±×·¯³ª ¿©ÀÚµéÀº ¾ÆÁ÷µµ ÁøÂ¥
ÀÏÀ» ÇØ¾ß µÇ¾ú°í, ÇÑÆí ³²ÀÚµéÀº ¸Áº¸´Â ÀÓ¹«¸¦ ¸Ã¾Ò´Ù. ¾î¶² Ä·ÇÁ³ª ¸¶À»µµ ³·À̳ª ¹ã¿¡ ÁöŰÁö ¾ÊÀº ä·Î
¹ö·ÁµÑ ¼ö ¾ø¾úÁö¸¸, ÀÌ °úÁ¦Á¶Â÷ °³¸¦ ±æµé¿© °¡º¿öÁ³´Ù. ´ëü·Î ³ó¾÷ÀÇ ½ÃÀÛÀº ¿©ÀÚÀÇ Ç°À§¿Í »çȸÀû ÁöÀ§¸¦
³ô¿´´Ù. Àû¾îµµ À̰ÍÀº ¹Ù·Î ³²ÀÚ°¡ ³óºÎ·Î ÀüÇâÇÒ ¶§±îÁö Âü¸»À̾ú´Ù. ±×¸®°í ³²ÀÚ°¡ ¶¥À» °¡´Â ÀÏ¿¡ ¼ÕÀ» ´ëÀÚ¸¶ÀÚ,
Áï½Ã ³ó»çÁþ´Â ¹æ¹ýÀÇ Å« °³¼±ÀÌ µÚµû¶ú°í, À̰ÍÀº µÚÀÕ´Â ¼¼´ëµéÀ» ÅëÇØ¼ °è¼Ó ¿¬ÀåµÇ¾ú´Ù. »ç³É°ú ÀüÀïÀÌ ÀÖÀ»
¶§ ³²ÀÚ´Â Á¶Á÷ÀÌ ±ÍÁßÇÔÀ» ¹è¿ü°í ÀÌ ±â¼úÀ» »ê¾÷¿¡ µé¿©¿ÔÀ¸¸ç, ³ªÁß¿¡ ¿©ÀÚ°¡ ÇÏ´Â ÀÏÀÇ ¸¹Àº ºÎºÐÀ» ¹°·Á¹Þ¾ÒÀ»
¶§ ¿©ÀÚÀÇ Çã¼úÇÑ ³ëµ¿ ¹æ¹ýÀ» Å©°Ô °³·®Çß´Ù.
¡ãTop
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3. The Family Under Father Dominance
84:3.1 It may be that the instinct of motherhood
led woman into marriage, but it was man's superior strength,
together with the influence of the mores, that virtually compelled
her to remain in wedlock. Pastoral living tended to create a
new system of mores, the patriarchal type of family life; and
the basis of family unity under the herder and early agricultural
mores was the unquestioned and arbitrary authority of the father.
All society, whether national or familial, passed through the
stage of the autocratic authority of a patriarchal order.
84:3.2 The scant courtesy paid womankind during the Old Testament
era is a true reflection of the mores of the herdsmen. The Hebrew
patriarchs were all herdsmen, as is witnessed by the saying,
" The Lord is my Shepherd. "
84:3.3 But man was no more to blame for his low opinion of woman
during past ages than was woman herself. She failed to get social
recognition during primitive times because she did not function
in an emergency; she was not a spectacular or crisis hero. Maternity
was a distinct disability in the existence struggle; mother
love handicapped women in the tribal defense.
84:3.4 Primitive women also unintentionally created their dependence
on the male by their admiration and applause for his pugnacity
and virility. This exaltation of the warrior elevated the male
ego while it equally depressed that of the female and made her
more dependent; a military uniform still mightily stirs the
feminine emotions.
84:3.5 Among the more advanced races, women are not so large
or so strong as men. Woman, being the weaker, therefore became
the more tactful; she early learned to trade upon her sex charms.
She became more alert! and conservative than man, though slightly
less profound. Man was woman's superior on the battlefield and
in the hunt; but at home woman has usually outgeneraled even
the most primitive of men.
84:3.6 The herdsman looked to his flocks for sustenance, but
throughout these pastoral ages woman must still provide the
vegetable food. Primitive man shunned the soil; it was altogether
too peaceful, too unadventuresome. There was also an old superstition
that women could raise better plants; they were mothers. In
many backward tribes today, the men cook the meat, the women
the vegetables, and when the primitive tribes of Australia are
on the march, the women never attack game, while a man would
not stoop to dig a root.
84:3.7 Woman has always had to work; at least right up to modern
times the female has been a real producer. Man has usually chosen
the easier path, and this inequality has existed throughout
the entire history of the human race. Woman has always been
the burden bearer, carrying the family property and tending
the children, thus leaving the man's hands free for fighting
or hunting.
84:3.8 Woman's first liberation came when man consented to till
the soil, consented to do what had theretofore been regarded
as woman's work. It was a great step forward when male captives
were no longer killed but were enslaved as agriculturists. This
brought about the liberation of woman so that she could devote
more time to homemaking and child culture.
84:3.9 The provision of milk for the young led to earlier weaning
of babies, hence to the bearing of more children by the mothers
thus relieved of their sometimes temporary barrenness, while
the use of cow's milk and goat's milk greatly reduced infant
mortality. Before the herding stage of society, mothers used
to nurse their babies until they were four and five years old.
84:3.10 Decreasing primitive warfare greatly lessened the disparity
between the division of labor based on sex. But women still
had to do the real work while men did picket duty. No camp or
village could be left unguarded day or night, but even this
task was alleviated by the domestication of the dog. In general,
the coming of agriculture has enhanced woman's prestige and
social standing; at least this was true up to the time man himself
turned agriculturist. And as soon as man addressed himself to
the tilling of the soil, there immediately ensued great improvement
in methods of agriculture, extending on down through successive
generations. In hunting and war man had learned the value of
organization, and he introduced these techniques into industry
and later, when taking over much of woman's work, greatly improved
on her loose methods of labor.
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4.
¿¾ »çȸ¿¡¼ ¿©ÀÚÀÇ ÁöÀ§
84:4.1 (935.1) ÀϹÝÀûÀ¸·Î ¸»Çؼ,
¾î¶² ½Ã´ë¿¡µµ ¿©ÀÚÀÇ ÁöÀ§´Â, ÇϳªÀÇ »çȸ Á¦µµ·Î¼ °áÈ¥ÀÌ ¾ó¸¶³ª ÁøÈÇÏ¿© Áøº¸Çߴ°¡¸¦ Àç´Â °øÆòÇÑ Æò°¡ ±âÁØÀÌ´Ù.
ÇÑÆí °áÈ¥ ÀÚüÀÇ Áøº¸´Â Àΰ£ÀÇ ¹®¸íÀÌ ¾ó¸¶³ª Áøº¸Çߴ°¡¸¦ ±â·ÏÇÏ´Â »ó´çÈ÷ Á¤È®ÇÑ Ã´µµÀÌ´Ù.
84:4.2 (935.2) ¿©ÀÚÀÇ
ÁöÀ§´Â ¾ðÁ¦³ª »çȸÀÇ ¿ª¼³(æ½àã)À̾ú´Ù. ¿©ÀÚ´Â ¾ðÁ¦³ª ³²ÀÚ¸¦ ¹ÎøÇÏ°Ô °ü¸®ÇÏ´Â »ç¶÷À̾ú´Ù. ¿©ÀÚ´Â ¾ðÁ¦³ª
³²ÀÚÀÇ ´õ °ÇÑ ¼º¿åÀ» ÀÚ½ÅÀÇ ÀÌÀÍÀ» À§ÇÏ¿©, ÀÚ½ÅÀÇ ½ÂÁøÀ» À§ÇÏ¿© ÀÌ¿ëÇß´Ù. ³²ÀÚ¿¡°Ô ºñÂüÇÑ ³ë¿¹·Î ºÙµé·Á
ÀÖÀ» ¶§Á¶Â÷, ¿©ÀÚ´Â ÀÚ±âÀÇ ¼ºÀû ¸Å·ÂÀ» ±³¹¦ÇÏ°Ô ÆÈ¾Æ¼, ÈçÈ÷ ³²ÀÚ¸¦ Áö¹èÇÏ´Â ÈûÀ» Çà»çÇÒ ¼ö ÀÖ¾ú´Ù.
84:4.3 (935.3) ¿¾³¯ÀÇ
¿©ÀÚ´Â ³²ÀÚ¿¡°Ô Ä£±¸³ª ¿¬ÀÎ, ¾ÖÀÎÀ̳ª Çùµ¿ÀÚ°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ÇÑ µ¢ÀÌÀÇ Àç»ê, Çϳ೪ Á¾À̾ú°í, ³ªÁß¿¡´Â
°æÁ¦Àû Çùµ¿ÀÚ¿ä, ³ë¸®°³¿ä, ¾ÆÀÌ ³º´Â »ç¶÷À̾ú´Ù. ±×·±µ¥µµ Àû´çÇϰí Èå¹µÇÑ ¼º°ü°è¿¡´Â ¹Ýµå½Ã ¿©ÀÚ°¡ ¼±ÅÃÇϰí
Çùµ¿ÇÏ´Â ¿ä¼Ò°¡ µé¾î°¬°í, À̰ÍÀº ¾ðÁ¦³ª ¿µ¸®ÇÑ ¿©Àڵ鿡°Ô, ¿©¼ºÀ¸·Î¼ ±×µéÀÇ »çȸ ÁöÀ§¿¡ »ó°ü ¾øÀÌ, Á÷Á¢ÀûÀ̰í
°³ÀÎÀûÀÎ ÁöÀ§¿¡ »ó´çÈ÷ ¿µÇâÀ» ¹ÌÃÆ´Ù. ±×·¯³ª ±×µéÀÇ ¼Ó¹ÚÀ» °¡º±°Ô ÇÏ·Á´Â ³ë·ÂÀ¸·Î, ¿©ÀÚµéÀÌ ÁÙ°ð ±â¹Î¼º¿¡
ÀÇÁ¸ÇÒ ¼ö¹Û¿¡ ¾ø¾ú´Ù´Â »ç½Ç·Î ÀÎÇÏ¿©, ³²ÀÚÀÇ ºÒ½Å°ú ÀǽÉÀº ÁÙ¾îµéÁö ¾Ê¾Ò´Ù.
84:4.4 (935.4) ³²³à´Â
¼·Î¸¦ ÀÌÇØÇÏ´Â µ¥ Å« ¾î·Á¿òÀ» °Þ¾î ¿Ô´Ù. ³²ÀÚ´Â ¿©ÀÚ¸¦ ÀÌÇØÇϱ⠾î·Á¿òÀ» ¹ß°ßÇß°í, ÀǽÉÇÏ°í °æ¸êÇÏÁö ¾Ê´õ¶óµµ,
¹«Áö·Î ÀÎÇÑ ºÒ½Å°ú µÎ·Á¿î ȯ»óÀÌ ¾ß¸©ÇÏ°Ô ¼¯ÀÎ ´«À¸·Î ¿©ÀÚ¸¦ º¸¾Ò´Ù. ºÎÁ·°ú Á¾Á·ÀÇ ¸¹Àº ÀüÅëÀº °í³(ÍÈÑñ)À»
À̺곪 ÆÇµµ¶ó, ¶Ç´Â ¾î¶² ´Ù¸¥ ¿©¼º ´ëÇ¥ÀÇ Å¿À¸·Î µ¹·È´Ù. ÀÌ·± À̾߱âµéÀº ¾ðÁ¦³ª ¿Ö°îµÇ¾î¼ ¿©ÀÚ°¡ ³²ÀÚ¿¡°Ô
¾ÇÀ» °¡Á®¿Â °Íó·³ º¸ÀÌ°Ô ¸¸µé¾ú´Ù. ÀÌ ¸ðµÎ°¡ ÇѶ§ ¿©ÀÚ¸¦ º¸ÆíÀûÀ¸·Î ºÒ½ÅÇß´Ù´Â °ÍÀ» °¡¸®Å²´Ù. µ¶½Å »çÁ¦Á÷À»
ÁöÁöÇÏ¸é¼ ´Ã¾î³õÀº ¿©·¯ ÀÌÀ¯ Áß¿¡¼ À¸¶ä°¡´Â °ÍÀº ¿©ÀÚÀÇ ÃµÇÔÀ̾ú´Ù. ¸¶¹ý»ç¶ó°í »ý°¢µÈ ´ëºÎºÐÀÇ »ç¶÷ÀÌ ¿©ÀÚ¶ó´Â
»ç½ÇÀº ¿©¼ºÀÇ ¿À·¡ µÈ ÆòÆÇÀ» ´õ ÁÁ°Ô ¸¸µéÁö ¾Ê¾Ò´Ù.
84:4.5 (935.5) ³²ÀÚ´Â
¿À·§µ¿¾È ¿©ÀÚ°¡ ƯÀÌÇÏ´Ù, ¾Æ´Ï ºñÁ¤»óÀ̶ó°í ¿©°å´Ù. ³²ÀÚ´Â ¿©ÀÚ°¡ È¥ÀÌ ¾ø´Ù°í ¹Ï±âµµ ÇÏ¿´´Ù. µû¶ó¼ ¿©Àڵ鿡°Ô
À̸§À» ÁÖÁö ¾Ê¾Ò´Ù. ¿¾³¯¿¡´Â ¿©ÀÚ¿Í Ã³À½ ¼º°ü°è °¡Áö´Â °ÍÀ» Å©°Ô µÎ·Á¿öÇß´Ù. µû¶ó¼ »çÁ¦°¡ ó³à¿Í ù ¼º±³¸¦
°¡Áö´Â °ÍÀÌ °ü½ÀÀÌ µÇ¾ú´Ù. ¿©ÀÚÀÇ ±×¸²ÀÚÁ¶Â÷ À§ÇèÇÏ´Ù°í »ý°¢µÇ¾ú´Ù.
84:4.6 (935.6) ÀÓ½ÅÀº
ÇѶ§ ÀϹÝÀûÀ¸·Î ¿©ÀÚ¸¦ À§ÇèÇÏ°í ´õ·´°Ô ¸¸µå´Â °ÍÀ¸·Î º¸¾Ò´Ù. ±×¸®°í ¿©·¯ ºÎÁ·ÀÇ °ü½ÀÀÌ, ¾ÆÀ̰¡ ÅÂ¾î³ µÚ¿¡
¾î¸Ó´Ï°¡ ±ä Á¤È(ïäûù) ÀǽÄÀ» °ÅÃÄ¾ß ÇÑ´Ù°í ¼±Æ÷Çß´Ù. ÇØ»êÇÏ´Â ÀÚ¸®¿¡ ³²ÆíÀÌ Âü¿©ÇÑ Áý´ÜÀ» Á¦¿ÜÇϰí, »ç¶÷µéÀº
Ãâ»êÀ» ¾ÕµÐ ¾î¸Ó´Ï¸¦ ÇÇÇϰí È¥ÀÚ ¹ö·ÁµÎ¾ú´Ù. ¿¾³¯ »ç¶÷µéÀº Áý¾È¿¡¼ ¾ÆÀ̸¦ ³º°Ô ÇÏ´Â °ÍÁ¶Â÷ ÇÇÇß´Ù. ¸¶Ä§³»,
´ÄÀº ¿©ÀÚµéÀÌ ÁøÅë Áß¿¡ ¾î¸Ó´Ï¸¦ º¸»ìÇÇ´Â °ÍÀÌ Çã¶ôµÇ¾ú°í, ÀÌ °ü½ÀÀÌ »êÆÄ¶ó´Â Á÷¾÷À» ³º¾Ò´Ù. ºÐ¸¸À» ½±°Ô
ÇÏ·Á´Â ³ë·ÂÀ¸·Î, Ãâ»ê Áß¿¡ ¸î½Ê °¡Áö ¾î¸®¼®Àº °ÍÀ» ¸»Çϰí ÇàÇÏ¿´´Ù. ±Í½ÅÀÇ ¹æÇظ¦ ¸·À¸·Á°í °«³¾ÆÀÌ¿¡°Ô
°Å·èÇÑ ¹°À» »Ñ¸®´Â °ÍÀÌ °ü½ÀÀ̾ú´Ù.
84:4.7 (935.7) È¥ÇÕµÇÁö
¾ÊÀº ºÎÁ·µé »çÀÌ¿¡¼ Ãâ»êÀº ºñ±³Àû ½¬¿ü°í, °Ü¿ì µÎ¼¼ ½Ã°£ °É·È´Ù. È¥ÇÕµÈ ¹ÎÁ·µé »çÀÌ¿¡¼´Â ±×·¸°Ô ½¬¿î
ÀÏÀÌ µå¹°´Ù. ¿©ÀÚ°¡ Ãâ»êÇÒ ¶§ Á×À¸¸é, ƯÈ÷ ½ÖµÕÀ̸¦ ³ºÀ» ¶§, ±× ¿©ÀÚ´Â ¿µ°ú °£ÅëÇÑ Á˰¡ ÀÖ´Ù°í ¹Ï¾ú´Ù.
³ªÁß¿¡, »ó±Þ ºÎÁ·µéÀº Ãâ»êÇÒ ¶§ Á×´Â °ÍÀ» ÇÏ´ÃÀÇ ¶æÀ¸·Î º¸¾Ò´Ù. ±×·¯ÇÑ ¾î¸Ó´ÏµéÀº °í±ÍÇÑ ÀÌÀ¯·Î Á×¾ú´Ù°í
°£ÁֵǾú´Ù.
84:4.8 (936.1) ¿©ÀÚÀÇ
¿Ê°ú ¸öÀ» µå·¯³»´Â °Í¿¡ °üÇÑ, À̸¥¹Ù ¿©ÀÚÀÇ Á¤¼÷(ïöâ×)Àº ¿ù°æÀÌ ÀÖÀ» ¶§ ´«¿¡ ¶ßÀϱî ÇÏ´Â Áöµ¶ÇÑ µÎ·Á¿ò¿¡¼
»ý°Ü³µ´Ù. ±×·¸°Ô µéŰ´Â °ÍÀº Áß´ëÇÑ ÁË¿´°í, ±Ý±â¸¦ ¾î±â´Â °ÍÀ̾ú´Ù. ¿¾³¯ÀÇ °ü½À ¹Ø¿¡¼, »çÃá±â·ÎºÎÅÍ Ãâ»ê±âÀÇ
³¡±îÁö, ¸ðµç ¿©ÀÚ´Â ÇÑ ´Þ¿¡ ÇÑ ÁÖ¸¦ ²À ä¿ö, ¿ÏÀüÈ÷ °¡Á·°ú »çȸ·ÎºÎÅÍ °Ý¸®µÇ¾ú´Ù. ¿©ÀÚ°¡ ¸¸Áö°Å³ª ¾É°Å³ª
º£°í ´©¿ï ¸¸ÇÑ ¸ðµç °ÍÀº ¡°´õ·¯¿öÁ³´Ù.¡± ´Þ¸¶´Ù ¿ù°æÀÌ ³¡³ µÚ¿¡ ¾Ç·ÉÀ» ¸ö¿¡¼ ¸ô¾Æ³»·Á´Â ³ë·ÂÀ¸·Î ¼Ò³à¸¦
¹«ÀÚºñÇÏ°Ô ¶§¸®´Â °ÍÀÌ ¿À·§µ¿¾È °ü½ÀÀ̾ú´Ù. ±×·¯³ª ÇÑ ¿©ÀÚ°¡ Ãâ»ê±â¸¦ Áö³µÀ» ¶§, ±× ¿©ÀÚ´Â º¸Åë ´õ ¹è·ÁÇØ
ÁÖ´Â ´ë¿ì¸¦ ¹Þ¾Ò°í, ´õ ¸¹Àº ±Ç¸®¿Í Ư±ÇÀ» ¹Þ¾Ò´Ù. ÀÌ ¸ðµç °ÍÀ» º¸°Ç´ë, ¿©ÀÚµéÀÌ ¾÷½Å¿©±èÀ» ¹ÞÀº °ÍÀº
ÀÌ»óÇÏÁö ¾Ê´Ù. ±×¸®½ºÀÎÁ¶Â÷ ¿ù°æÇÏ´Â ¿©ÀÚ¸¦ ¸öÀ» ´õ·´È÷´Â 3´ë ¿øÀÎÀÇ Çϳª·Î º¸¾Ò°í, ³ª¸ÓÁö µÑÀº µÅÁö°í±â¿Í
¸¶´ÃÀ̾ú´Ù.
84:4.9 (936.2) ¾Æ¹«¸®
¾î¸®¼®¾ú¾îµµ ÀÌ ¿¾ °³³äµéÀº ÁÁÀº ÀÏÀ» Çߴµ¥, ±×·± °³³äµéÀÌ °ú·ÎÇÑ ¿©Àڵ鿡°Ô, Àû¾îµµ Àþ¾úÀ» ¶§, ¹Ý°¡¿î
È޽İú À¯ÀÍÇÑ ¸í»ó ½Ã°£À» °¡Áöµµ·Ï ÇÑ ´Þ¿¡ ÇÑ ÁÖ¸¦ ÁÖ¾ú±â ¶§¹®ÀÌ´Ù. ÀÌ·¸°Ô ±×µéÀº ³ª¸ÓÁö ½Ã°£¿¡ ³²ÀÚ µ¿·áµéÀ»
´Ù·ê ÁöÇý¸¦ ÀÍÈú ¼ö ÀÖ¾ú´Ù. ¿©ÀÚ¸¦ ÀÌ·¸°Ô °Ý¸®ÇÑ °ÍÀº ¶ÇÇÑ ³²ÀÚµéÀ» Áö³ªÄ£ ¼º¿åÀÇ Å½´ÐÀ¸·ÎºÎÅÍ º¸È£Çß°í,
ÀÌ·¸°Ô ÇÔÀ¸·Î Àα¸¸¦ Á¦ÇÑÇϰí ÀÚÁ¦¸¦ Çâ»óÇÏ´Â µ¥ °£Á¢À¸·Î À̹ÙÁöÇß´Ù.
84:4.10 (936.3) ³²ÀÚ°¡
¸¶À½´ë·Î Á¦ ¾Æ³»¸¦ Á×ÀÏ ±Ç¸®¸¦ »©¾Ñ°åÀ» ¶§ Å« Áøº¸°¡ ÀÌ·ç¾îÁ³´Ù. ¸¶Âù°¡Áö·Î, ¿©ÀÚ°¡ °áÈ¥ ¼±¹°À» ¼ÒÀ¯ÇÒ
¼ö ÀÖÀ» ¶§ ÇÑ °ÉÀ½ ¾ÕÀ¸·Î ³ª¾Æ°¬´Ù. ÈÄÀÏ¿¡´Â ¿©ÀÚ°¡ Àç»êÀ» ¼ÒÀ¯Çϰí ÅëÁ¦Çϰí, óºÐ±îÁö ÇÏ´Â ±Ç¸®¸¦ ¾ò¾ú´Ù.
±×·¯³ª ¿©ÀÚ´Â ±³È¸¿¡¼³ª ±¹°¡¿¡¼ °øÁ÷(ÍëòÅ)À» °¡Áú ±Ç¸®¸¦ ¿À·§µ¿¾È »©¾Ñ°å´Ù. ¿©ÀÚ´Â ±×¸®½ºµµ ÀÌÈÄ 20¼¼±â±îÁö,
±×¸®°í ÀÌ ¼¼±â¿¡, ¾ðÁ¦³ª ¾ó¸¶Å Àç»êÀ¸·Î Ãë±ÞµÇ¾ú´Ù. ¿©ÀÚ´Â ³²ÀÚÀÇ Áö¹è ¹Ø¿¡¼ ÀºµÐÇÏ´ø »óÅ·κÎÅÍ ¼¼°èÀûÀ¸·Î
ÀÚÀ¯¸¦ ³Î¸® ¾òÁö ¸øÇß´Ù. Áøº¸µÈ ¹ÎÁ·µé »çÀÌ¿¡¼µµ, ³²ÀÚ°¡ ¿©ÀÚ¸¦ º¸È£ÇÏ·Á´Â ½Ãµµ´Â ¾ðÁ¦³ª ³²ÀÚ°¡ ¿ì¼öÇÔÀ»
¸»¾øÀÌ ÁÖÀåÇÏ´Â °ÍÀ̾ú´Ù.
84:4.11 (936.4) ±×·¯³ª
¿ø½ÃÀÇ ¿©ÀÚµéÀº ÃÖ±Ù¿¡ ÀÚÀ¯·Ó°Ô µÈ ÀڸŵéÀÌ °ðÀß ÇϵíÀÌ, ÀÚ½ÅÀ» ºÒ½ÖÈ÷ ¿©±âÁö ¾Ê¾Ò´Ù. °á±¹ ±×µéÀº »ó´çÈ÷
ÇູÇÏ°í ¸¸Á·ÇÏ¿´´Ù. ´õ ³´°Å³ª ´Ù¸¥ ÇüÅÂÀÇ Á¸À縦 °¨È÷ »ó»óÇÏÁö ¸øÇß´Ù.
¡ãTop
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4. Woman¡¯s Status in Early Society
84:4.1 Generally speaking, during any age
woman's status is a fair criterion of the evolutionary progress
of marriage as a social institution, while the progress of marriage
itself is a reasonably accurate gauge registering the advances
of human civilization.
84:4.2 Woman's status has always been a social paradox; she
has always been a shrewd manager of men; she has always capitalized
man's stronger sex urge for her own interests and to her own
advancement. By trading subtly upon her sex charms, she has
often been able to exercise dominant power over man, even when
held by him in abject slavery.
84:4.3 Early woman was not to man a friend, sweetheart, lover,
and partner but rather a piece of property, a servant or slave
and, later on, an economic partner, plaything, and childbearer.
Nonetheless, proper and satisfactory sex relations have always
involved the element of choice and co-operation by woman, and
this has always given intelligent women considerable influence
over their immediate and personal standing, regardless of their
social position as a sex. But man's distrust and suspicion were
not helped by the fact that women were all along compelled to
resort to shrewdness in the effort to alleviate their bondage.
84:4.4 The sexes have had great difficulty in understanding
each other. Man found it hard to understand woman, regarding
her with a strange mixture of ignorant mistrust and fearful
fascination, if not with suspicion and contempt. Many tribal
and racial traditions relegate trouble to Eve, Pandora, or some
other representative of womankind. These narratives were always
distorted so as to make it appear that the woman brought evil
upon man; and all this indicates the onetime universal distrust
of woman. Among the reasons cited in support of a celibate priesthood,
the chief was the baseness of woman. The fact that most supposed
witches were women did not improve the olden reputation of the
sex.
84:4.5 Men have long regarded women as peculiar, even abnormal.
They have even believed that women did not have souls; therefore
were they denied names. During early times there existed great
fear of the first sex relation with a woman; hence it became
the custom for a priest to have initial intercourse with a virgin.
Even a woman's shadow was thought to be dangerous.
84:4.6 Childbearing was once generally looked upon as rendering
a woman dangerous and unclean. And many tribal mores decreed
that a mother must undergo extensive purification ceremonies
subsequent to the birth of a child. Except among those groups
where the husband participated in the lying-in, the expectant
mother was shunned, left alone. The ancients even avoided having
a child born in the house. Finally, the old women were permitted
to attend the mother during labor, and this practice gave origin
to the profession of midwifery. During labor, scores of foolish
things were said and done in an effort to facilitate delivery.
It was the custom to sprinkle the newborn with holy water to
prevent ghost interference.
84:4.7 Among the unmixed tribes, childbirth was comparatively
easy, occupying only two or three hours; it is seldom so easy
among the mixed races. If a woman died in childbirth, especially
during the delivery of twins, she was believed to have been
guilty of spirit adultery. Later on, the higher tribes looked
upon death in childbirth as the will of heaven; such mothers
were regarded as having perished in a noble cause.
84:4.8 The so-called modesty of women respecting their clothing
and the exposure of the person grew out of the deadly fear of
being observed at the time of a menstrual period. To be thus
detected was a grievous sin, the violation of a taboo. Under
the mores of olden times, every woman, from adolescence to the
end of the childbearing period, was subjected to complete family
and social quarantine one full week each month. Everything she
might touch, sit upon, or lie upon was " defiled. "
It was for long the custom to brutally beat a girl after each
monthly period in an effort to drive the evil spirit out of
her body. But when a woman passed beyond the childbearing age,
she was usually treated more considerately, being accorded more
rights and privileges. In view of all this it was not strange
that women were looked down upon. Even the Greeks held the menstruating
woman as one of the three great causes of defilement, the other
two being pork and garlic.
84:4.9 However foolish these olden notions were, they did some
good since they gave overworked females, at least when young,
one week each month for welcome rest and profitable meditation.
Thus could they sharpen their wits for dealing with their male
associates the rest of the time. This quarantine of women also
protected men from over-sex indulgence, thereby indirectly contributing
to the restriction of population and to the enhancement of self-control.
84:4.10 A great advance was made when a man was denied the right
to kill his wife at will. Likewise, it was a forward step when
a woman could own the wedding gifts. Later, she gained the legal
right to own, control, and even dispose of property, but she
was long deprived of the right to hold office in either church
or state. Woman has always been treated more or less as property,
right up to and in the twentieth century after Christ. She has
not yet gained world-wide freedom from seclusion under man's
control. Even among advanced peoples, man's attempt to protect
woman has always been a tacit assertion of superiority.
84:4.11 But primitive women did not pity themselves as their
more recently liberated sisters are wont to do. They were, after
all, fairly happy and contented; they did not dare to envision
a better or different mode of existence.
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5.
¹ßÀüÇÏ´Â µµ´ö °ü½À ÇÏ¿¡¼ ¿©ÀÚÀÇ ÁöÀ§
84:5.1 (936.5) ÀھƸ¦ Á¸¼Ó½ÃŰ´Â
ÀÏ¿¡ ¿©ÀÚ´Â ³²ÀÚ¿Í µ¿µîÇÏÁö¸¸, ÀھƸ¦ À¯ÁöÇÏ´Â Çùµ¿ °ü°è¿¡¼ ¿©ÀÚ´Â ¶Ñ·ÇÀÌ ºÒ¸®ÇÏ°Ô ¼ö°íÇÑ´Ù. °Á¦µÈ ÀÌ
¸ð¼º(Ù½àõ)ÀÇ Àå¾Ö´Â ¿À·ÎÁö, Áøº¸ÇÏ´Â ¹®¸íÀÇ ±ú¿ìÄ£ °ü½ÀÀ¸·Î, ±×¸®°í ³²ÀÚ°¡ ´Ã¾î³ª´Â °øÆò °¨°¢À» ¾òÀ½À¸·Î½á
°Ü¿ì º¸»óÇÒ ¼ö ÀÖ´Ù.
84:5.2 (936.6) »çȸ°¡
ÁøÈÇÔ¿¡ µû¶ó¼ ¼ºÀÇ ±âÁØÀº ¿©ÀÚµé »çÀÌ¿¡¼ ´õ ³ô¾ÆÁ³´Âµ¥, ÀÌ´Â ¼º °ü½ÀÀ» À§¹ÝÇÑ °á°ú·ÎºÎÅÍ ±×µéÀÌ ´õ °íÅëÀ»
¹Þ±â ¶§¹®À̾ú´Ù. ³²ÀÚÀÇ ¼º ±âÁØÀº ¹®¸íÀÌ ¿ä±¸ÇÏ´Â ±× ¼øÀüÇÑ °øÆò °¨°¢ÀÇ °á°ú·Î¼ °Ü¿ì µÚ´Ê°Ô °³¼±µÇ°í ÀÖ´Ù.
ÀÚ¿¬Àº µµ¹«Áö °øÆòÀ» ¸ð¸¥´Ù¡ª¿©ÀÚ È¥ÀÚ¼ ºÐ¸¸ÀÇ ¾ÆÇÄÀ» °ßµð°Ô ¸¸µç´Ù.
84:5.3 (936.7) Çö´ëÀÇ
³²³à Æòµî °ü³äÀº ¾Æ¸§´ä°í, È®ÀåÇÏ´Â ¹®¸í¿¡ ¾î¿ï¸®Áö¸¸, ±× °ü³äÀº ÀÚ¿¬ ¼Ó¿¡¼ ¹ß°ßµÇÁö ¾Ê´Â´Ù. ÈûÀÌ Á¤ÀÇÀÏ
¶§, ³²ÀÚ´Â ¿©ÀÚ¿¡°Ô °Å¸¸ÇÏ°Ô ±º´Ù. Á¤ÀǤýÆòȤý°øÆòÀÌ ´õ ¸¹ÀÌ Áö¹èÇÒ ¶§, ¿©ÀÚ´Â Â÷ÃûÂ÷Ãû ³ë¿¹ »óÅÂ¿Í ³·Àº
½ÅºÐ¿¡¼ ¼Ú¾Æ³ª¿Â´Ù. ¿©ÀÚÀÇ »çȸÀû ÁöÀ§´Â ´ëü·Î ¾î´À ³ª¶ó³ª ¾î´À ½Ã´ë¿¡µµ, ±º»çÁÖÀÇÀÇ Á¤µµ¿¡ ¹Ýºñ·ÊÇÏ¿©
º¯ÇÏ¿´´Ù.
84:5.4 (937.1) ±×·¯³ª
³²ÀÚ´Â ¿©ÀÚÀÇ ±Ç¸®¸¦ ÀǽÄÇÏ¿©, ¶Ç´Â ÀϺη¯ »©¾ÑÁö´Â ¾Ê¾Ò°í, ±×¸®°í ³ª¼ Â÷ÃûÂ÷Ãû, Åõ´ú°Å¸®¸é¼ ±× ±Ç¸®¸¦
¿©ÀÚ¿¡°Ô µ¹·ÁÁÖ¾ú´Ù. ÀÌ ¸ðµÎ°¡ »çȸÀÇ ÁøÈ¿¡¼ ÀǽÄÇÏÁö ¾Ê°í °èȹÇÏÁö ¾ÊÀº »ç°ÇÀ̾ú´Ù. ´Ã¾î³ ±Ç¸®¸¦ Áñ±æ
¶§°¡ Á¤¸»·Î ¿ÔÀ» ¶§, ¿©ÀÚ´Â ±Ç¸®¸¦ °¡Á³°í, ³²ÀÚÀÇ ÀǽÄÇϴ ŵµ¿Í ¾ÆÁÖ »ó°ü ¾øÀÌ ¸ðµÎ °¡Á³´Ù. »çȸÀû
Á¶Á¤Àº ¹®¸íÀÇ Áö¼ÓÇÏ´Â ÁøÈÀÇ ÀϺÎÀ̸ç, À̸¦ ¸¶·ÃÇÏ·Á°í µµ´ö °ü½ÀÀº ´À¸®Áö¸¸ È®½ÇÈ÷ º¯ÇÑ´Ù. Áøº¸ÇÏ´Â µµ´ö
°ü½ÀÀº õõÈ÷ °¥¼ö·Ï ´õ ¿©ÀÚ¿¡°Ô ÁÁÀº ´ë¿ì¸¦ ÇØÁÖ¾ú´Ù. ¿©ÀÚ¿¡°Ô °è¼Ó ¸ðÁú¾ú´ø ºÎÁ·µéÀº »ì¾Æ³²Áö ¸øÇß´Ù.
84:5.5 (937.2) ¾Æ´ã Á·¼Ó°ú
³ò Á·¼ÓÀº ¿©ÀÚ¸¦ ´õ ¸¹ÀÌ ÀÎÁ¤ÇßÀ¸¸ç, ÀÌÁÖÇÏ´Â ¾Èµå Á·¼Ó¿¡°Ô ¿µÇâÀ» ¹ÞÀº ¹«¸®µéÀº ¿©ÀÚÀÇ »çȸÀû ½ÅºÐ¿¡ °üÇÏ¿©
¿¡µ§ÀÇ °¡¸£Ä§¿¡ ¿µÇâÀ» ¹Þ´Â °æÇâÀÌ ÀÖ¾ú´Ù.
84:5.6 (937.3) ÃʱâÀÇ
Áß±¹Àΰú ±×¸®½ºÀÎÀº µÑ·¯½Ñ ´ëºÎºÐÀÇ ¹ÎÁ·µéº¸´Ù ¿©ÀÚ¸¦ ´õ ³´°Ô ´ë¿ìÇß´Ù. ±×·¯³ª È÷ºê¸®ÀÎÀº Áö³ªÄ¡°Ô ¿©ÀÚ¸¦
ºÒ½ÅÇß´Ù. ¼¾ç¿¡¼ ¿©ÀÚ´Â ±âµ¶±³¿¡ ´Þ¶óºÙ°Ô µÈ ¹Ù¿ïÀÇ ±³¸® ¹Ø¿¡¼, °¡ÆÄ¸¥ ¿À¸£¸·±æ¿¡ ºÎµúÃÆ´Ù. ±×·¡µµ ±âµ¶±³´Â
³²ÀÚ¿¡°Ô ´õ ¾ö°ÝÇÑ ¼ºÀÇ Ã¥ÀÓÀ» Áö¿öÁÜÀ¸·Î µµ´ö °ü½ÀÀ» Áøº¸½ÃÄ×´Ù. ¿©ÀÚÀÇ ½ÅºÐÀº ¸¶È£¸ÞÆ®±³¿¡¼ ¿©ÀÚ¿¡°Ô µû¸£´Â
ƯÀÌÇÑ ÁöÀ§ÀÇ Ç϶ôÀ¸·Î °ÅÀÇ Èñ¸ÁÀÌ ¾øÀ¸¸ç, ´Ù¸¥ ¸î °¡Áö µ¿¾ç Á¾±³ÀÇ °¡¸£Ä§ ¹Ø¿¡¼ ¿©ÀÚ´Â ´õ±º´Ù³ª ¿îÀÌ
³ª»Ú´Ù.
84:5.7 (937.4) Á¾±³°¡
¾Æ´Ï¶ó °úÇÐÀÌ ¿©ÀÚ¸¦ Á¤¸»·Î ÇØ¹æÇß´Ù. ÁýÀÇ ¿ïŸ¸®·ÎºÎÅÍ ¿©ÀÚ¸¦ ´ëü·Î ÀÚÀ¯·Ó°Ô Ç®¾î ³õÀº °ÍÀº Çö´ëÀÇ °øÀå(ÍïíÞ)À̾ú´Ù.
»õ·Î¿î À¯Áö ÀåÄ¡¿¡¼ ³²ÀÚÀÇ ½ÅüÀû ´É·ÂÀº ÀÌÁ¦ ´õ Áß´ëÇÑ Çʼö ¿ä¼Ò°¡ µÇÁö ¾Ê¾Ò´Ù. °úÇÐÀº ³²ÀÚÀÇ ÈûÀÌ ¿©ÀÚÀÇ
Èûº¸´Ù ÀÌÁ¦ ´õ ¾ÆÁÖ ¿ì¼öÇÏÁö ¾Êµµ·Ï »ýȰ Á¶°ÇÀ» º¯È½ÃÄ×´Ù.
84:5.8 (937.5) ÀÌ·¯ÇÑ
º¯È´Â Áý¾ÈÀÇ ³ë¿¹ ½Å¼¼·ÎºÎÅÍ ¿©ÀÚ¸¦ ÇØ¹æÇÏ´Â °æÇâÀÌ ÀÖ¾ú°í, ¿©ÀÚÀÇ ÁöÀ§¸¦ Å©°Ô ¼öÁ¤Çؼ, ¿©ÀÚ´Â ½ÇÁúÀûÀ¸·Î
³²ÀÚ¿Í °°ÀÌ °³ÀÎÀÇ ÀÚÀ¯¿Í ¼º±³ÀÇ °áÁ¤±ÇÀ» ÀÌÁ¦ ¾î´À Á¤µµ °¡Áö°í ÀÖ´Ù. ÇѶ§ ¿©ÀÚÀÇ °¡Ä¡´Â ¿©ÀÚ°¡ ¸ÔÀ» °ÍÀ»
»ý»êÇÏ´Â ´É·Â¿¡ ÀÖ¾úÀ¸³ª, ¹ß¸í°ú ºÎ(Ý£)´Â ¿©ÀÚ·Î ÇÏ¿©±Ý Ȱµ¿ÇØ¾ß ÇÒ »õ·Î¿î ¼¼°è¡ªÇ°À§¿Í ¸Å·ÂÀÇ ºÐ¾ß¡ª¸¦
âÁ¶ÇÒ ¼ö ÀÖ°Ô ÇÏ¿´´Ù. ÀÌó·³ »ê¾÷Àº ¿©ÀÚÀÇ »çȸ¤ý°æÁ¦Àû ÇØ¹æÀ» À§ÇÏ¿©, ÀǽÄÇÏÁöµµ ¾Ê°í ¶æÇÏÁöµµ ¾ÊÀº ½Î¿òÀ»
½Î¿ö¼ À̰å´Ù. ¶Ç ´Ù½Ã ÁøÈ´Â °è½ÃÁ¶Â÷ ÀÌ·èÇÏÁö ¸øÇÑ °ÍÀ» ¼ºÃëÇÏ´Â µ¥ ¼º°øÇß´Ù.
84:5.9 (937.6) »çȸ¿¡¼
¿©ÀÚÀÇ ÁöÀ§¸¦ ±ÔÁ¦ÇÏ´Â ºÒ°øÆòÇÑ µµ´ö °ü½À¿¡¼ ¹þ¾î³ ±ú¿ìÄ£ ¹ÎÁ·µéÀÇ ±Ø´ÜÀû ¹ÝÀÀÀº Á¤¸»·Î Ãß¿Í °°¾Ò´Ù. »ê¾÷ȵÈ
¹ÎÁ·µé »çÀÌ¿¡¼ ¿©ÀÚ´Â °ÅÀÇ ¸ðµç ±ÇÇÑÀ» ¹Þ¾Ò°í, ±º´ë º¹¹«¿Í °°Àº ¸¹Àº Àǹ«·ÎºÎÅÍ ¸éÁ¦µÈ´Ù. Á¸À縦 À§ÇÑ
½Î¿òÀÌ ¿Ï鵃 ¶§¸¶´Ù ¿©ÀÚÀÇ ÇØ¹æ¿¡ µµ¿òÀÌ µÇ¾ú°í, ÀϺÎÀÏóÁ¦¸¦ ÇâÇÑ °ÉÀ½À» ³»µðµô ¶§¸¶´Ù ¿©ÀÚ´Â Á÷Á¢ À̵æÀ»
º¸¾Ò´Ù. »çȸ°¡ ÁøÃëÀûÀ¸·Î ÁøÈÇÏ¸é¼ °ü½ÀÀÌ Á¶Á¤µÉ ¶§¸¶´Ù, ¾àÇÑ ÀÚ´Â ¾ðÁ¦³ª ÈξÀ ´õ À̵æÀ» º»´Ù.
84:5.10 (937.7) ºÎºÎ
°áÈ¥ÀÇ ÀÌ»ó(×âßÌ)¿¡ ºñÃß¾î º¼ ¶§, ¿©ÀÚ´Â ¸¶Ä§³» ÀÎÁ¤(ìãïÒ)¤ýÀ§¾ö¤ýµ¶¸³¤ýÆòµî¤ý±³À°À» ¾ò¾î³Â´Ù. ±×·¯³ª ¿©ÀÚ°¡
»õ·Ó°í Àü·Ê ¾ø´Â ÀÌ ¸ðµç ¼ºÃ븦 ´©¸± ÀÚ°ÝÀÌ ÀÖ´ÂÁö ÀÔÁõµÉ °ÍÀΰ¡? »çȸÀÇ ÇØ¹æÀÌ °¡Á®¿Â ÀÌ À§´ëÇÑ ¼ºÃë¿¡
´ëÇÏ¿© Çö´ë ¿©¼ºÀº °ÔÀ¸¸§¤ý¹«°ü½É¤ýºÒÀÓ¤ý°£ÅëÀ¸·Î ¹ÝÀÀÇÒ °ÍÀΰ¡? ¿À´Ã³¯, 20¼¼±â¿¡ ¿©ÀÚ´Â ¿À·§µ¿¾È ¼¼»ó¿¡
Á¸ÀçÇÏ¸é¼ Áß´ëÇÑ ½ÃÇèÀ» °ÅÄ¡°í ÀÖ´Ù!
84:5.11 (938.1) Á¾Á·
¹ø½Ä ¸é¿¡¼ ¿©ÀÚ´Â ³²ÀÚ¿Í µ¿µîÇÑ Â¦À̸ç, µû¶ó¼ Á¾Á·ÀÇ ÁøÈ°¡ Àü°³µÇ´Â µ¥ ¶È°°ÀÌ Áß¿äÇÏ´Ù. ±×·¯¹Ç·Î ÁøÈ´Â
°¥¼ö·Ï ´õ ¿©¼ºÀÇ ±Ç¸®¸¦ ½ÇÇöÇÏ´Â ¹æÇâÀ¸·Î ÀÛ¿ëÇÏ¿´´Ù. ±×·¯³ª ¿©ÀÚÀÇ ±Ç¸®´Â °áÄÚ ³²ÀÚÀÇ ±Ç¸®°¡ ¾Æ´Ï´Ù. ³²ÀÚ°¡
¿©ÀÚÀÇ ±Ç¸®¸¦ °¡Áö°í Àß ¼ºÀåÇÒ ¼ö ¾ø´Â °Íó·³, ¿©ÀÚµµ ³²ÀÚÀÇ ±Ç¸®¸¦ °¡Áö°í ¹ø¼ºÇÒ ¼ö ¾ø´Ù.
84:5.12 (938.2) ³²³à´Â
°¢ÀÚ ÀÚ½ÅÀÇ ¶Ñ·ÇÇÑ Á¸Àç ºÐ¾ß°¡ ÀÖ°í, ±× ºÐ¾ß ¾È¿¡¼ ÀÚ½ÅÀÇ ±Ç¸®¸¦ °¡Áö°í ÀÖ´Ù. ¿©ÀÚ°¡ ±ÛÀÚ ±×´ë·Î ³²ÀÚÀÇ
±Ç¸®¸¦ ¸ðµÎ °¡Áö°í ½Í¾îÇÑ´Ù¸é, ¸ÓÁö ¾Ê¾Æ, µ¿Á¤½Éµµ °¨Á¤µµ ¾ø´Â °æÀïÀÌ, ¸¹Àº ¿©¼ºÀÌ Áö±Ý Áñ±â°í, ³²ÀÚµé·ÎºÎÅÍ
¾ÆÁÖ ÃÖ±Ù¿¡ ¾ò¾î³½, ±× ±â»çµµ(ÑÈÞÍÔ³) Á¤½Å°ú Ưº°ÇÑ ¹è·Á¸¦ ºÐ¸íÈ÷ ¾ø¾Ö¹ö¸± °ÍÀÌ´Ù.
84:5.13 (938.3) ¹®¸íÀº
³²³à°¡ ´Ù¸£°Ô ÇൿÇÏ´Â °ÍÀ» °áÄÚ ¾ø¾Ö¹ö¸± ¼ö ¾ø´Ù. ´ë´ë·Î µµ´ö °ü½ÀÀº º¯ÇÏÁö¸¸, º»´ÉÀº °áÄÚ ±×·¸Áö ¾Ê´Ù.
Ÿ°í³ ¸ð¼º¾Ö´Â °áÄÚ ÇØ¹æµÈ ¿©ÀÚ·Î ÇÏ¿©±Ý »ê¾÷¿¡¼ ³²ÀÚ¿Í ½É°¢ÇÏ°Ô °æÀïÇϵµ·Ï ¹ö·ÁµÎÁö ¾Ê´Â´Ù. ¾ðÁ¦±îÁö³ª
³²³à´Â °¢ÀÚ ÀÚ½ÅÀÇ ºÐ¾ß ¾È¿¡¼ ÈûÀ» ¶³Ä¥ ÅÍÀÌ´Ï, À̰ÍÀº »ý¹°ÇÐÀû ºÐÈ¿Í Á¤½ÅÀû Â÷ÀÌ¿¡ µû¶ó¼ °áÁ¤µÇ´Â ºÐ¾ßÀÌ´Ù.
84:5.14 (938.4) ³²³à´Â
°¢ÀÚ ¾ðÁ¦³ª ÀÚ½ÅÀÇ Æ¯º°ÇÑ ºÐ¾ß¸¦ °¡Áú °ÍÀÌ´Ù. ÇÏÁö¸¸ ±× ºÐ¾ßµéÀÌ ¶§¶§·Î °ãÄ¥ °ÍÀÌ´Ù. ¿ÀÁ÷ »çȸ¿¡¼ ³²ÀÚ¿Í
¿©ÀÚ´Â °°Àº Á¶°ÇÀ¸·Î °æÀïÇÑ´Ù.
¡ãTop
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5. Woman Under the Developing Mores
84:5.1 In self-perpetuation woman is man's
equal, but in the partnership of self-maintenance she labors
at a decided disadvantage, and this handicap of enforced maternity
can only be compensated by the enlightened mores of advancing
civilization and by man's increasing sense of acquired fairness.
84:5.2 As society evolved, the sex standards rose higher among
women because they suffered more from the consequences of the
transgression of the sex mores. Man's sex standards are only
tardily improving as a result of the sheer sense of that fairness
which civilization demands. Nature knows nothing of fairness-makes
woman alone suffer the pangs of childbirth.
84:5.3 The modern idea of sex equality is beautiful and worthy
of an expanding civilization, but it is not found in nature.
When might is right, man lords it over woman; when more justice,
peace, and fairness prevail, she gradually emerges from slavery
and obscurity. Woman's social position has generally varied
inversely with the degree of militarism in any nation or age.
84:5.4 But man did not consciously nor intentionally seize woman's
rights and then gradually and grudgingly give them back to her;
all this was an unconscious and unplanned episode of social
evolution. When the time really came for woman to enjoy added
rights, she got them, and all quite regardless of man's conscious
attitude. Slowly but surely the mores change so as to provide
for those social adjustments which are a part of the persistent
evolution of civilization. The advancing mores slowly provided
increasingly better treatment for females; those tribes which
persisted in cruelty to them did not survive.
84:5.5 The Adamites and Nodites accorded women increased recognition,
and those groups which were influenced by the migrating Andites
have tended to be influenced by the Edenic teachings regarding
women's place in society.
84:5.6 The early Chinese and the Greeks treated women better
than did most surrounding peoples. But the Hebrews were exceedingly
distrustful of them. In the Occident woman has had a difficult
climb under the Pauline doctrines which became attached to Christianity,
although Christianity did advance the mores by imposing more
stringent sex obligations upon man. Woman's estate is little
short of hopeless under the peculiar degradation which attaches
to her in Mohammedanism, and she fares even worse under the
teachings of several other Oriental religions.
84:5.7 Science, not religion, really emancipated woman; it was
the modern factory which largely set her free from the confines
of the home. Man's physical abilities became no longer a vital
essential in the new maintenance mechanism; science so changed
the conditions of living that man power was no longer so superior
to woman power.
84:5.8 These changes have tended toward woman's liberation from
domestic slavery and have brought about such a modification
of her status that she now enjoys a degree of personal liberty
and sex determination that practically equals man's. Once a
woman's value consisted in her food-producing ability, but invention
and wealth have enabled her to create a new world in which to
function-spheres of grace and charm. Thus has industry won its
unconscious and unintended fight for woman's social and economic
emancipation. And again has evolution succeeded in doing what
even revelation failed to accomplish.
84:5.9 The reaction of enlightened peoples from the inequitable
mores governing woman's place in society has indeed been pendulumlike
in its extremeness. Among industrialized races she has received
almost all rights and enjoys exemption from many obligations,
such as military service. Every easement of the struggle for
existence has redounded to the liberation of woman, and she
has directly benefited from every advance toward monogamy. The
weaker always makes disproportionate gains in every adjustment
of the mores in the progressive evolution of society.
84:5.10 In the ideals of pair marriage, woman has finally won
recognition, dignity, independence, equality, and education;
but will she prove worthy of all this new and unprecedented
accomplishment? Will modern woman respond to this great achievement
of social liberation with idleness, indifference, barrenness,
and infidelity? Today, in the twentieth century, woman is undergoing
the crucial test of her long world existence!
84:5.11 Woman is man's equal partner in race reproduction, hence
just as import!ant in the unfolding of racial evolution; therefore
has evolution increasingly worked toward the realization of
women's rights. But women's rights are by no means men's rights.
Woman cannot thrive on man's rights any more than man can prosper
on woman's rights.
84:5.12 Each sex has its own distinctive sphere of existence,
together with its own rights within that sphere. If woman aspires
literally to enjoy all of man's rights, then, sooner or later,
pitiless and emotionless competition will certainly replace
that chivalry and special consideration which many women now
enjoy, and which they have so recently won from men.
84:5.13 Civilization never can obliterate the behavior gulf
between the sexes. From age to age the mores change, but instinct
never. Innate maternal affection will never permit emancipated
woman to become man's serious rival in industry. Forever each
sex will remain supreme in its own domain, domains determined
by biologic differentiation and by mental dissimilarity.
84:5.14 Each sex will always have its own special sphere, albeit
they will ever and anon overlap. Only socially will men and
women compete on equal terms.
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6.
³²ÀÚ¿Í ¿©ÀÚÀÇ Çùµ¿
84:6.1 (938.5) ¹ø½ÄÀÇ ¿å±¸´Â ÀھƸ¦
Á¸¼Ó½Ã۱â À§Çؼ ¾î±è¾øÀÌ ³²ÀÚ¿Í ¿©ÀÚ¸¦ ÇÔ²² ¸ðÀÌ°Ô ÇÏÁö¸¸, ±×°Í¸¸À¸·Î ±×µéÀÌ ¼·Î Çùµ¿ÇÏ´Â ¼Ó¿¡¡ª°¡Á¤À»
¼¼¿ì´Â ÀÏ¿¡¡ªÇÔ²² ³²¾Æ ÀÖ´Â °ÍÀ» º¸ÀåÇÏÁö ¾Ê´Â´Ù.
84:6.2 (938.6) ¼º°øÇÏ´Â Àΰ£ Á¦µµ´Â ¸ðµÎ, ½ÇÁúÀûÀ¸·Î Á¶È¸¦ ÀÌ·é °³ÀÎ ÀÌÀÍÀÇ ´ë¸³À» ¿ë³³Çϸç,
°¡Á¤À» ¸¸µå´Â °Íµµ ¿¹¿Ü°¡ ¾Æ´Ï´Ù. °áÈ¥Àº °¡Á¤À» ¼¼¿ì´Â ±âÃÊ¿ä, »ó¹ÝµÇ´Â Çùµ¿ÀÇ °¡Àå ³ôÀº Ç¥ÇöÀ̸ç, À̰ÍÀº
¾ÆÁÖ ÈçÈ÷ õ¼º°ú »çȸÀÇ Á¢ÃËÀÇ Æ¯Â¡ÀÌ µÈ´Ù. °¥µîÀº ÇÇÇÒ ¼ö ¾ø´Ù. ¦Áþ±â´Â ¼±ÃµÀûÀ̸ç, ÀÚ¿¬È÷ ÀϾÙ.
±×·¯³ª °áÈ¥Àº »ý¹°ÇлóÀÇ ÀÏÀÌ ¾Æ´Ï¶ó, »çȸÀûÀÎ ÀÏÀÌ´Ù. Á¤¿(ï׿ð)Àº ³²ÀÚ¿Í ¿©ÀÚ°¡ Çѵ¥ ¸ðÀÏ °ÍÀ» º¸ÀåÇÏÁö¸¸,
±×º¸´Ù ¾àÇÑ ºÎ¸ð º»´É°ú »çȸ °ü½ÀÀÌ ±×µéÀ» ÇÔ²² ºÙµé¾î ³õ´Â´Ù.
84:6.3 (938.7) ³²¼º°ú ¿©¼ºÀº ½ÇÁö·Î º¸°Ç´ë, °¡±õ°í ¹ÐÁ¢ÇÏ°Ô °áÇÕµÈ ¼Ó¿¡¼ »ç´Â, °°Àº Á¾ÀÚÀÇ
µÎ °¡Áö ´Ù¸¥ º¯Á¾ÀÌ´Ù. ±×µéÀÇ °üÁ¡°ú Àüü ÀλýÀÇ ¹ÝÀÀÀÌ º»ÁúÀûÀ¸·Î ´Ù¸£´Ù. ±×µéÀº ¼·Î¸¦ ÃæºÐÈ÷ ÁøÁ¤ÇϰÔ
ÀÌÇØÇÒ ´É·ÂÀÌ µµ¹«Áö ¾ø´Ù. ³²³à »çÀÌ¿¡ ¿ÏÀüÇÑ ÀÌÇØ´Â µµ´ÞÇÒ ¼ö ¾ø´Ù.
84:6.4 (938.8) ¿©ÀÚ´Â ³²ÀÚº¸´Ù Á÷°¨ÀÌ ´õ ÁÁÀº µíÇÏÁö¸¸, ¿©ÀÚ´Â ¶ÇÇÑ ¾ó¸¶Å ³í¸®°¡ ´úÇÑ µíÇÏ´Ù.
±×·¯³ª ¿©ÀÚ´Â ¾ðÁ¦³ª µµ´öÀÇ ±âÄ¡¸¦ Áå »ç¶÷ÀÌ¿ä, ÀηùÀÇ ¿µÀû ÁöµµÀÚ¿´´Ù. ¿ä¶÷À» Èçµå´Â ¼ÕÀº ¾ÆÁ÷µµ ¿î¸í°ú
»ç±Ï´Ù.
84:6.5 (938.9) ³²ÀÚ¿Í ¿©ÀÚ »çÀÌ¿¡ ¼ºÇ°¤ý¹ÝÀÀ¤ý°üÁ¡¤ý»ý°¢ÀÇ Â÷ÀÌ´Â °ÆÁ¤À» ÀÏÀ¸Å°±â´ÂÄ¿³ç, °³º°ÀûÀ¸·Î,
¶Ç Áý´ÜÀ¸·Î, Àηù¿¡°Ô »ó´çÈ÷ À¯ÀÍÇÏ´Ù°í °£ÁֵǾî¾ß ÇÑ´Ù. ¸¹Àº °è±ÞÀÇ ¿ìÁÖ »ý¹°Àº µÎ ´Ü°è·Î ¼º°ÝÀ» Ç¥ÇöÇϵµ·Ï
Áö¾îÁ³´Ù. »ç¶÷, ¹°Áú ¾Æµé, Áß°£ ÇѰèÀÚ[1] Áß¿¡¼, ÀÌ Â÷ÀÌ´Â ¾ÏÄÆ°ú ¼öÄÆÀ¸·Î ¹¦»çµÈ´Ù. ¼¼¶óÇË, ÄÉ·çºö,
»ó¹°Áú µ¿¹ÝÀÚ »çÀÌ¿¡¼´Â, ¾ç¼º, Áï Àû±ØÀûÀÎ °Í, ±×¸®°í À½¼º, Áï ¼öÁÝÀº °ÍÀ¸·Î ¾ð±ÞµÇ¾ú´Ù. ÆÄ¶ó´ÙÀ̽º
¹× ÇϺ¸³ª ü°è¿¡¼ ¾î¶² »ïÀÚÀÏü °áÇÕó·³, ±×·¯ÇÑ 2Áß °ü°è´Â À¶Å뼺À» Å©°Ô ³ôÀÌ°í ¼±ÃµÀû ÇѰ踦 À̰ܳ½´Ù.
84:6.6 (939.1) ³²ÀÚ¿Í ¿©ÀÚ´Â ÇÊ»ç »ý¾Ö »Ó ¾Æ´Ï¶ó »ó¹°Áú »ý¾Ö¿Í ¿µÀû »ý¾Ö¿¡ ¼·Î ÇÊ¿äÇÏ´Ù. ¿©¼º°ú
³²¼º »çÀÌ¿¡ °üÁ¡ÀÇ Â÷À̴ ù »ý¸íÀ» Áö³ª¼µµ, ±×¸®°í Áö¿ª ¿ìÁÖ¿Í ÃÊ¿ìÁÖ¸¦ ¿Ã¶ó°¡¸é¼ ³»³» Áö¼ÓµÈ´Ù. ±×¸®°í
ÇϺ¸³ª¿¡¼µµ, ÇѶ§ ³²ÀÚ¿Í ¿©ÀÚ¿´´ø ¼ø·ÊÀÚµéÀº ÆÄ¶ó´ÙÀ̽º·Î ¿Ã¶ó°¡¸é¼ ¿©ÀüÈ÷ ¼·Î¸¦ µµ¿ï °ÍÀÌ´Ù. ÃÖÈÄÀÚ ±º´Ü¿¡¼µµ,
°áÄÚ Àΰ£ÀÌ ³²¼º°ú ¿©¼ºÀ̶ó°í ºÎ¸£´Â ÀΰÝÀÇ ¼ºÇâÀ» Áö¿ö ¹ö¸± ¸¸Å »ç¶÷ÀÇ ¸ð½ÀÀÌ ¹Ù²îÁö ¾ÊÀ» °ÍÀÌ´Ù. ¾ðÁ¦³ª
ÀηùÀÇ ÀÌ µÎ °¡Áö ±âº» º¯Á¾Àº Áٰ𠼷θ¦ °ñ¶ÊÈ÷ »ý°¢¿¡ ºüÁö°Ô Çϰí, ÀÚ±ØÇϰí, ºÏµ¸¾Æ ÁÖ°í µ½´Â´Ù. ±×µéÀº
³Ã³ÇÑ ¿ìÁÖ ¹®Á¦µéÀ» Ǫ´Â µ¥, ±×¸®°í ´Ùä·Î¿î ¿ìÁÖÀÇ ¾î·Á¿òÀ» À̰ܳ»´Â µ¥, ¾ðÁ¦³ª ¼·Î Çùµ¿¿¡ ÀÇÁ¸ÇÒ °ÍÀÌ´Ù.
84:6.7 (939.2) ³²³à´Â °áÄÚ ¼·Î¸¦ ÃæºÐÈ÷ ÀÌÇØÇϱ⠹ٶö ¼ö ¾ø¾îµµ, ±×µéÀº È¿°úÀûÀ¸·Î º¸¿ÏÇÑ´Ù.
Çùµ¿Àº ¾ó¸¶Å °³ÀÎÀûÀ¸·Î ´ë¸³µÇÁö¸¸, »çȸ¸¦ À¯ÁöÇϰí Àç»ýÇÏ´Â ´É·ÂÀÌ ÀÖ´Ù. °áÈ¥Àº ³²³àÀÇ Â÷À̸¦ ¿ÏÈÇϵµ·Ï
°í¾ÈµÈ Á¦µµÀ̸ç, ÇÑÆí ¹®¸íÀ» °è¼ÓÇÏ°Ô Çϰí Á¾Á·ÀÇ ¹ø½ÄÀ» º¸ÀåÇÑ´Ù.
84:6.8 (939.3) °áÈ¥Àº Àΰ£ÀÇ ¸ðµç Á¦µµÀÇ ±Ù¿øÀÌ´Ï, °áÈ¥ÀÌ °¡Á¤À» ÀÏÀ¸Å°°í °¡Á¤À» À¯ÁöÇÏ´Â ±æ·Î
¹Ù·Î À̲ø±â ¶§¹®À̸ç, À̰ÍÀÌ »çȸ ±¸Á¶ÀÇ ±âÃÊÀÌ´Ù. °¡Á·Àº ÀÚ¾Æ À¯Áö ÀÛ¿ë°ú Áß´ëÇÏ°Ô ¿¬°áµÇ¾î ÀÖ´Ù. °¡Á·Àº
¹®¸íÀÇ µµ´ö °ü½À ¹Ø¿¡¼ Á¾Á·ÀÌ ¿µ¼ÓÇÒ À¯ÀÏÇÑ Èñ¸ÁÀ̸ç, µ¿½Ã¿¡ »ó´çÈ÷ ¸¸Á·½º·¯¿î ¾î¶² ÇüÅÂÀÇ ÀÚ¾Æ ÃæÁ·À»
°¡Àå È¿°úÀûÀ¸·Î ¸¶·ÃÇØ ÁØ´Ù. °¡Á·Àº »ç¶÷ÀÌ ÀÌ·é °¡¿îµ¥ °¡Àå Å«, ¼øÀüÈ÷ Àΰ£´Ù¿î ¼ºÃëÀ̸ç, ³²³àÀÇ »ý¹°ÇÐÀû
°ü°èÀÇ ÁøÈ¸¦ ³²Æí°ú ¾Æ³»ÀÇ »çȸÀû °ü°è¿Í ½ÇÁ¦·Î ÅëÇÕÇÑ´Ù.
°¢ÁÖ[1] 84:6.5 Áß°£ ÇѰèÀÚ : Áß°£
ÇѰèÀÚ(midsoniter)´Â ÀÚ½ÄÀ» ³ºÀ¸³ª ÃÊÇѼº¿¡ À̸£Áö ¸øÇÑ ÀÚ¸¦ ¾ð±ÞÇÑ´Ù.
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6. The Partnership of Man and Woman
84:6.1 The reproductive urge unfailingly
brings men and women together for self-perpetuation but, alone,
does not insure their remaining together in mutual co-operation-the
founding of a home.
84:6.2 Every successful human institution embraces antagonisms
of personal interest which have been adjusted to practical working
harmony, and homemaking is no exception. Marriage, the basis
of home building, is the highest manifestation of that antagonistic
co-operation which so often characterizes the contacts of nature
and society. The conflict is inevitable. Mating is inherent;
it is natural. But marriage is not biologic; it is sociologic.
Passion insures that man and woman will come together, but the
weaker parental instinct and the social mores hold them together.
84:6.3 Male and female are, practically regarded, two distinct
varieties of the same species living in close and intimate association.
Their viewpoints and entire life reactions are essentially different;
they are wholly incapable of full and real comprehension of
each other. Complete understanding between the sexes is not
attainable.
84:6.4 Women seem to have more intuition than men, but they
also appear to be somewhat less logical. Woman, however, has
always been the moral standard-bearer and the spiritual leader
of mankind. The hand that rocks the cradle still fraternizes
with destiny.
84:6.5 The differences of nature, reaction, viewpoint, and thinking
between men and women, far from occasioning concern, should
be regarded as highly beneficial to mankind, both individually
and collectively. Many orders of universe creatures are created
in dual phases of personality manifestation. Among mortals,
Material Sons, and midsoniters, this difference is described
as male and female; among seraphim, cherubim, and Morontia Companions,
it has been denominated positive or aggressive and negative
or retiring. Such dual associations greatly multiply versatility
and overcome inherent limitations, even as do certain triune
associations in the Paradise-Havona system.
84:6.6 Men and women need each other in their morontial and
spiritual as well as in their mortal careers. The differences
in viewpoint between male and female persist even beyond the
first life and throughout the local and superuniverse ascensions.
And even in Havona, the pilgrims who were once men and women
will still be aiding each other in the Paradise ascent. Never,
even in the Corps of the Finality, will the creature metamorphose
so far as to obliterate the personality trends that humans call
male and female; always will these two basic variations of humankind
continue to intrigue, stimulate, encourage, and assist each
other; always will they be mutually dependent on co-operation
in the solution of perplexing universe problems and in the overcoming
of manifold cosmic difficulties.
84:6.7 While the sexes never can hope fully to understand each
other, they are effectively complementary, and though co-operation
is often more or less personally antagonistic, it is capable
of maintaining and reproducing society. Marriage is an institution
designed to compose sex differences, meanwhile effecting the
continuation of civilization and insuring the reproduction of
the race.
84:6.8 Marriage is the mother of all human institutions, for
it leads directly to home founding and home maintenance, which
is the structural basis of society. The family is vitally linked
to the mechanism of self-maintenance; it is the sole hope of
race perpetuation under the mores of civilization, while at
the same time it most effectively provides certain highly satisfactory
forms of self-gratification. The family is man's greatest purely
human achievement, combining as it does the evolution of the
biologic relations of male and female with the social relations
of husband and wife.
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7.
°¡Á· »ýȰÀÇ ÀÌ»ó
84:7.1 (939.4) ³²³à°¡ ¦Áþ´Â °ÍÀº
º»´ÉÀÌ¿ä, ¾ÆÀ̵éÀº ÀÚ¿¬½º·¯¿î °á°úÀ̸ç, µû¶ó¼ °¡Á·Àº ÀÚµ¿À¸·Î Á¸ÀçÇÏ°Ô µÈ´Ù. Á¾Á·À̳ª ±¹°¡ÀÇ °¡Á·µéÀÌ ¾î¶°Çϸé,
±× »çȸµµ ¸¶Âù°¡ÁöÀÌ´Ù. °¡Á·µéÀÌ ÁÁÀ¸¸é, »çȸµµ ¸¶Âù°¡Áö·Î ÁÁ´Ù. À¯´ë ¹ÎÁ·°ú Áß±¹ ¹ÎÁ·ÀÇ ¹®È°¡ Å©°Ô ¾ÈÁ¤µÈ
°ÍÀº ±×µéÀÇ °¡Á· Áý´ÜÀÇ Èû¿¡ ´Þ·Á ÀÖ´Ù.
84:7.2 (939.5) ¾ÆÀ̵éÀ»
»ç¶ûÇÏ°í µ¹º¸´Â ¿©ÀÚÀÇ º»´ÉÀº, °áÈ¥°ú ¿ø½ÃÀÇ °¡Á· »ýȰÀ» Á¶ÀåÇÏ´Â µ¥ ¿©ÀÚ¸¦ ÀÌÇØ °ü°è°¡ ÀÖ´Â ´ç»çÀÚ·Î ¸¸µéµµ·Ï
ÀÛ¿ëÇÑ´Ù. ³²ÀÚ´Â ÈÄÀÏÀÇ °ü½À°ú »çȸ dz½ÀÀÇ ¾Ð·Â ¶§¹®¿¡ °¡Á¤À» ÀÌ·çµµ·Ï °Á¦µÇ¾úÀ» »ÓÀÌ´Ù. ³²ÀÚ´Â °áÈ¥°ú
°¡Á¤À» ÀÌ·ç´Â ÀÏ¿¡ ´õµð°Ô Èï¹Ì¸¦ °¡Á³´Âµ¥, ÀÌ´Â ¼ºÇàÀ§°¡ ³²ÀÚ¿¡°Ô ¾Æ¹«·± »ý¹°ÇÐÀû °á°ú¸¦ Áö¿öÁÖÁö ¾Ê±â ¶§¹®ÀÌ´Ù.
84:7.3 (939.6) ¼ºÀû ¿¬ÇÕÀº
ÀÚ¿¬½º·´Áö¸¸, °áÈ¥Àº »çȸÀûÀÎ °ÍÀÌ¸ç ¹Ýµå½Ã µµ´ö °ü½À¿¡ ±ÔÁ¦¸¦ ¹Þ¾Æ ¿Ô´Ù. (Á¾±³¤ýµµ´ö¤ýÀ±¸®Àû) °ü½ÀÀº Àç»ê¤ýÀÚÁ¸½É¤ý±â»çµµ(ÑÈÞÍÔ³)¿Í
ÇÔ²², °áÈ¥ Á¦µµ¿Í °¡Á· Á¦µµ¸¦ ¾ÈÁ¤½ÃŲ´Ù. °ü½ÀÀÌ À̸®Àú¸® º¯ÇÒ ¶§´Â ¾ðÁ¦³ª, °¡Á¤ ¹× °áÈ¥ Á¦µµÀÇ ¾ÈÁ¤¿¡
º¯µ¿ÀÌ »ý±ä´Ù. °áÈ¥Àº ÀÌÁ¦ Àç»ê ´Ü°è¸¦ ¹þ¾î³ª¼ °³ÀÎÀÇ ½Ã´ë·Î ³Ñ¾î°¡°í ÀÖ´Ù. ¿¹Àü¿¡´Â ¿©ÀÚ°¡ ³²ÀÚÀÇ ¼ÒÀ¯¹°À̾úÀ¸´Ï±î
³²ÀÚ°¡ ¿©ÀÚ¸¦ º¸È£Çß°í, ¿©ÀÚ´Â °°Àº ÀÌÀ¯·Î ³²ÀÚ¿¡°Ô º¹Á¾Çß´Ù. ±× ÀåÁ¡¿¡ »ó°ü ¾øÀÌ, ÀÌ Ã¼°è´Â ¾ÈÁ¤À» °¡Á®¿Ô´Ù.
Áö±ÝÀº ¿©ÀÚ¸¦ ´õ ÀÌ»ó Àç»êÀ¸·Î ¿©±âÁö ¾ÊÀ¸¸ç, °áÈ¥ ¹× °¡Á¤ Á¦µµ¸¦ ¾ÈÁ¤½Ã۵µ·Ï °í¾ÈµÈ »õ·Î¿î µµ´ö °ü½ÀÀÌ
¼Ú¾Æ³ª°í ÀÖ´Ù:
84:7.4 (939.7) 1. Á¾±³ÀÇ
»õ ±â´É¡ªºÎ¸ðÀÇ Ã¼ÇèÀÌ Çʼö¶ó´Â °¡¸£Ä§, ¿ìÁÖÀÇ ½Ã¹ÎÀ» ³º´Â´Ù´Â °ü³ä, ÀÚ½ÄÀ» ³º´Â¡ª¾ÆµéµéÀ» ¾Æ¹öÁö²² µå¸®´Â¡ªÆ¯±ÇÀ»
´õ¿í ÀÌÇØÇÏ´Â °Í.
84:7.5 (940.1) 2. °úÇÐÀÇ
»õ ±â´É¡ªÃâ»êÀº ³²ÀÚÀÇ ÅëÁ¦ ¹Ø¿¡¼, Á¡Á¡ ´õ ÀÚ¿øÇÏ´Â °ÍÀÌ µÈ´Ù. ¿¾ ½ÃÀý¿¡´Â ¾ÆÀ̸¦ ¹Ù¶ó´Â ¿å¸ÁÀÌ µµ¹«Áö
¾ø´Â °¡¿îµ¥, ÀÌÇØÀÇ ºÎÁ·ÀÌ ¾ÆÀ̵éÀÌ ³ªÅ¸³ª´Â °ÍÀ» º¸ÀåÇß´Ù.
84:7.6 (940.2) 3. Äè¶ô
À¯È¤ÀÇ »õ ±â´É¡ªÀ̰ÍÀº Á¾Á·ÀÇ »ýÁ¸¿¡ »õ·Î¿î ¿äÀÎÀ» ½ÃÀÛÇÑ´Ù. ¿¾³¯ »ç¶÷Àº ¹Ù¶óÁö ¾Ê´Â ¾ÆÀ̵éÀ» Á×µµ·Ï ¹ö·ÁµÎ¾ú´Ù.
Çö´ëÀÎÀº ¾ÆÀ̸¦ ³ºÀ¸·Á ÇÏÁö ¾Ê´Â´Ù.
84:7.7 (940.3) 4. ºÎ¸ð
º»´ÉÀÇ Çâ»ó. °¢ ¼¼´ë´Â ÀÌÁ¦, ºÎ¸ð º»´ÉÀÌ ÃæºÐÈ÷ °ÇÏÁö ¾Ê¾Æ¼ ¾ÆÀÌ ³º´Â °ÍÀ» º¸ÀåÇÒ ¼ö ¾ø´Â »ç¶÷µéÀ»
Á¾Á· ¹ø½ÄÀÇ È帧¿¡¼ ¾ø¾Ö¹ö¸®´Â °æÇâÀÌ ÀÖ´Ù. ¾ÆÀ̵éÀº ´ÙÀ½ ¼¼´ë¿¡ ºÎ¸ð°¡ µÉ »ç¶÷µéÀÌ´Ù.
84:7.8 (940.4) ±×·¯³ª
ÇϳªÀÇ Á¦µµ, ÇÑ ³²ÀÚ¿Í ÇÑ ¿©ÀÚÀÇ Çùµ¿ °ü°è·Î¼, °¡Á¤Àº ´õ ÀÚ¼¼È÷ ¸»ÇÏ¸é ´Þ¶ó¸¶½Ã¾Æ ½ÃÀý, ¾à 50¸¸ ³â
ÀüÀ¸·Î °Å½½·¯ ¿Ã¶ó°£´Ù. ±×¶§ ¾Èµ·°ú ±× Á÷°è ÈļÕÀÇ ÀϺÎÀÏó °ü½ÀÀÌ »ç¶óÁø Áö ¿À·¡ µÇ¾ú´Ù. ±×·¯³ª ³ò Á·¼Ó°ú
³ªÁß¿¡ ¾Æ´ã Á·¼ÓÀÇ ½ÃÀý ÀÌÀü¿¡, °¡Á· »ýȰÀº ±×´ÙÁö ÀÚ¶ûÇÒ °ÍÀÌ ¾ø¾ú´Ù. ¾Æ´ã°ú À̺ê´Â ¿Â Àηù¿¡°Ô ¿À·¡
°¡´Â ¿µÇâÀ» ¹ÌÃÆ´Ù. ¼¼°è ¿ª»ç¿¡¼ óÀ½À¸·Î, ³²ÀÚ¿Í ¿©ÀÚµéÀÌ µ¿»ê¿¡¼ ³ª¶õÈ÷ ÀÏÇÏ´Â °ÍÀÌ º¸¿´´Ù. ¿Â °¡Á·ÀÌ
ä¼Ò °¡²Ù´Â »ç¶÷ÀÌ µÇ´Â ¿¡µ§ÀÇ ÀÌ»óÀº À¯¶õ½Ã¾Æ¿¡¼ »õ·Î¿î °ü³äÀ̾ú´Ù.
84:7.9 (940.5) ÃʱâÀÇ
°¡Á·Àº, ³ë¿¹µé°ú ÇÔ²², °ü·ÃµÈ ÀÏÇÏ´Â Áý´ÜÀ» Æ÷ÇÔÇÏ¿´°í, ¸ðµÎ°¡ ÇÑ °Åó¿¡¼ »ì¾Ò´Ù. °áÈ¥°ú °¡Á· »ýȰÀº
¹Ýµå½Ã µ¿ÀÏÇÏÁö ¾Ê¾ÒÁö¸¸, ÇÊ¿ä ¶§¹®¿¡ °¡±õ°Ô °ü·ÃµÇ¾ú´Ù. ¿©ÀÚ´Â ¾ðÁ¦³ª °³º° °¡Á·À» ¹Ù¶ú°í, °á±¹ ¿©ÀÚ´Â
¶æ´ë·Î Çß´Ù.
84:7.10 (940.6) ÀÚ½ÄÀ»
»ç¶ûÇÏ´Â ¸¶À½Àº °ÅÀÇ º¸ÆíÀûÀ̸ç, ¶Ñ·ÇÀÌ »ì¾Æ³²À» °¡Ä¡°¡ ÀÖ´Ù. ¿¾³¯ »ç¶÷µéÀº ¾ÆÀÌÀÇ º¹Áö¸¦ À§ÇÏ¿© ¾ðÁ¦³ª
¾î¸Ó´ÏÀÇ ÀÌÀÍÀ» Èñ»ýÇß´Ù. ¿¡½ºÅ°¸ðÀÎ ¾î¸Ó´Ï´Â ¾ÆÁ÷±îÁöµµ ¸ñ¿å½ÃŰ´Â ¼ÀÀ¸·Î Á¦ ¾Æ±â¸¦ ÇÓ¾Æ ÁØ´Ù. ±×·¯³ª ¿ø½ÃÀÇ
¾î¸Ó´ÏµéÀº, Á¦ ÀڽĵéÀÌ ¾ÆÁÖ ¾î¸± ¶§¸¸ Á¥À» ¸ÔÀÌ°í º¸»ìÆñ´Ù. ±×µéÀº µ¿¹°Ã³·³, ¾ÆÀ̵éÀÌ ÀÚ¶óÀÚ¸¶ÀÚ ³»¹ö·È´Ù.
¿À·¡ °¡°í °è¼ÓµÇ´Â Àΰ£ °ü°è´Â ¿ÀÁ÷ »ý¹°ÇÐÀû »ç¶û¿¡¸¸ ±âÃʸ¦ µÐ ÀûÀÌ ¾ø´Ù. µ¿¹°Àº Á¦ »õ³¢¸¦ »ç¶ûÇÑ´Ù.
»ç¶÷¡ª¹®¸íÈµÈ »ç¶÷¡ªÀº ¼ÕÀÚ¤ý¼Õ³à¸¦ »ç¶ûÇÑ´Ù. ¹®¸íÀÌ ³ôÀ»¼ö·Ï, ¾ÆÀ̵éÀÌ ½ÂÁøÇÏ°í ¼º°øÇÒ ¶§ ºÎ¸ðÀÇ ±â»ÝÀÌ
´õ¿í Ä¿Áø´Ù. ÀÌó·³ À̸§ ÀÚÁ¸½É¿¡ ´ëÇÏ¿© »õ·Ó°í ´õ ³ôÀº ±ú´ÞÀ½ÀÌ »ý±â°Ô µÇ¾ú´Ù.
84:7.11 (940.7) ¿¾ Á¾Á·µé
»çÀÌ¿¡¼ ´ë°¡Á·ÀÌ ¹Ýµå½Ã ¾ÖÁ¤ÀÌ ±íÁö´Â ¾Ê¾Ò´Ù. ´ÙÀ½ ÀÌÀ¯ ¶§¹®¿¡ ¾ÆÀ̵éÀÌ ¸¹Àº °ÍÀÌ ¹Ù¶÷Á÷Çß´Ù:
84:7.12 (940.8) 1.
¾ÆÀ̵éÀº ÀϲÛÀ¸·Î¼ °ªÀÌ ÀÖ¾ú´Ù.
84:7.13 (940.9) 2.
¾ÆÀ̵éÀº ³ë·É º¸ÇèÀ̾ú´Ù.
84:7.14 (940.10) 3.
µþÀ» ÆÈ ¼ö ÀÖ¾ú´Ù.
84:7.15 (940.11) 4.
°¡Á·ÀÇ ÀںνÉÀº À̸§ ³²±æ °ÍÀ» ¿ä±¸ÇÑ´Ù.
84:7.16 (940.12) 5.
¾ÆµéµéÀº º¸È£¿Í ¹æ¾î¸¦ ¸¶·ÃÇØ ÁÖ¾ú´Ù.
84:7.17 (940.13) 6.
±Í½Å °øÆ÷ÁõÀº È¥ÀÚ ÀÖ´Â °ÍÀ» µÎ·Æ°Ô ¸¸µé¾ú´Ù.
84:7.18 (940.14) 7.
¾î¶² Á¾±³µéÀº ÀÚ¼ÕÀ» ¿ä±¸Çß´Ù.
84:7.19 (940.15) Á¶»ó
¼þ¹èÀÚ´Â ¾Æµé ¸ø °¡Áö´Â °ÍÀ» ¿Â ¼¼¿ù°ú ¿µ¿øÀ» ÅëÇØ¼ ÃÖ¾ÇÀÇ Àç³À¸·Î ¿©±ä´Ù. ±×µéÀº Á×Àº µÚÀÇ ÃàÁ¦¸¦ °ÅÇàÇϰí,
¿µ ³ª¶ó¸¦ ÅëÇÏ¿© ±Í½ÅÀÌ ³ª¾Æ°¡´Â µ¥ ÇÊ¿äÇÑ Èñ»ý¹°À» ¹ÙÄ¥ ¾ÆµéµéÀ» ¹«¾ùº¸´Ùµµ ´õ ¹Ù¶õ´Ù.
84:7.20 (941.1) ¿¾³¯ÀÇ
¾ß¸¸ÀÎ »çÀÌ¿¡¼, ÀڽĿ¡°Ô ¹úÁÖ´Â °ÍÀº ¾ÆÁÖ ÀÏÂï ½ÃÀ۵Ǿú´Ù. µ¿¹°ÀÇ °æ¿ì¿Í ¸¶Âù°¡Áö·Î, ºÒº¹Á¾ÀÌ ½ÇÆÐ³ª Á×À½±îÁöµµ
¶æÇÑ´Ù´Â °ÍÀ» ¾ÆÀÌ´Â ÀÏÂïºÎÅÍ ±ú´Þ¾Ò´Ù. ¹®¸íÀÌ ¾ÆÀ̰¡ ¾î¸®¼®Àº ÇൿÀÇ ÀÚ¿¬½º·± °á°ú¸¦ ¹ÞÁö ¾Êµµ·Ï º¸È£ÇÏ´Â
°ÍÀº Çö´ë¿¡ »ç¶÷ÀÇ ºÒº¹Á¾¿¡ ¾ÆÁÖ Å©°Ô ±â¿©ÇÑ´Ù.
84:7.21 (941.2) ¿¡½ºÅ°¸ðÀÎ
¾ÆÀ̵éÀº ¡°è¿Í ¹úÀÌ °ÅÀÇ ¾øÀÌ Àß ÀÚ¶ó´Âµ¥, À̰ÍÀº ±×µéÀÌ ³ª¸é¼ºÎÅÍ ¿Â¼øÇÑ ÀÛÀº µ¿¹°À̱⠶§¹®ÀÌ´Ù. È«Àΰú
ȲÀÎÀÇ ¾ÆÀ̵éÀº °ÅÀÇ ¶È°°ÀÌ ´Ù·ç±â ½±´Ù. ±×·¯³ª ¾Èµå Á·¼Ó À¯ÀüÀ» °¡Áø Á¾Á·µé Áß¿¡¼´Â ¾ÆÀ̵éÀÌ ±×´ÙÁö Â÷ºÐÇÏÁö
¾Ê´Ù. »ó»ó·ÂÀÌ ´õ ¸¹°í ¸ðÇèÀ» ´õ ÁÁ¾ÆÇÏ´Â ÀÌ ¾î¸°À̵éÀº ÈÆ·Ã°ú ¡°è°¡ ´õ ÇÊ¿äÇÏ´Ù. ¾ÆÀ̸¦ ÈÆ·ÃÇÏ´Â Çö´ëÀÇ
¹®Á¦´Â ´ÙÀ½ ÀÌÀ¯·Î °¥¼ö·Ï ´õ ¾î·Á¿öÁø´Ù:
84:7.22 (941.3) 1.
»ó´çÇÑ Á¤µµ·Î Á¾Á·ÀÌ È¥ÇÕµÈ °Í.
84:7.23 (941.4) 2.
ÀÎÀ§ÀûÀÌ°í °ÑÇÓ±âÀÎ ±³À°.
84:7.24 (941.5) 3.
ºÎ¸ð¸¦ ¸ð¹æÇÔÀ¸·Î ¾ÆÀ̰¡ ÈÆ·ÃÀ» ¾òÀ» ¼ö ¾ø´Â °Í¡ªºÎ¸ð°¡ ³Ê¹«³ª ÀÚÁÖ °¡Á·ÀÇ ±×¸²¿¡¼ ºüÁ® ÀÖ´Ù.
84:7.25 (941.6) °¡Á·À»
¡°èÇÏ´Â ¿¾ °ü³äÀº »ý¹°ÇÐÀû °ü³äÀ̾ú°í, ºÎ¸ð°¡ ¾ÆÀÌÀÇ Á¸À縦 ¸¸µç »ç¶÷À̾ú´Ù´Â ±ú´ÞÀ½¿¡¼ »ý°Ü³µ´Ù. °¡Á·
»ýȰ¿¡ °üÇÑ Áøº¸ÇÏ´Â ÀÌ»óÀº ¾ÆÀ̸¦ ¼¼»óÀ¸·Î µ¥·Á¿À´Â °ÍÀº ¾î¶² ºÎ¸ðÀÇ ±Ç¸®¸¦ ÁÖ´Â °ÍÀÌ ¾Æ´Ï¶ó, Àΰ£ÀÇ Á¸Àç¿¡¼
ÃÖ°íÀÇ Ã¥ÀÓÀÌ µû¸¥´Ù´Â °³³äÀ¸·Î À̲ø°í ÀÖ´Ù.
84:7.26 (941.7) ¹®¸íÀº
ºÎ¸ð°¡ ¸ðµç Àǹ«¸¦ ¸Ã°í, ¾ÆÀÌ´Â ¸ðµç ±Ç¸®¸¦ °¡Á³´Ù°í °£ÁÖÇÑ´Ù. ¾ÆÀ̰¡ ºÎ¸ð¸¦ Á¸°æÇÏ´Â ¸¶À½Àº, ÀÚ½ÄÀ» ³º´Â
°ÍÀÌ ¹«½¼ Àǹ«¸¦ ¾Ï½ÃÇϴ°¡ ¾Æ´Â µ¥ ÀÖ´Â °ÍÀÌ ¾Æ´Ï¶ó, »îÀÇ ÅõÀï¿¡¼ À̱⵵·Ï ¾ÆÀ̸¦ µ½´Â µ¥¼ ÀÎÀÚÇϰÔ
º¸¿©ÁÖ´Â º¸»ìÇˤýÈÆ·Ã¤ý¾ÖÁ¤ÀÇ °á°ú·Î¼ ÀÚ¿¬È÷ »ý°Ü³´Ù. ÂüµÈ ºÎ¸ð´Â °è¼ÓÇÏ¿© ¼ºñ½º¿Í ºÀ»ç¸¦ º£Çª´Â µ¥ ¸ôµÎÇϸç,
ÁöÇý·Î¿î ¾ÆÀÌ´Â À̸¦ ±ú´Ý°í °í¸¿°Ô ¿©±â°Ô µÈ´Ù.
84:7.27 (941.8) ÇöÀçÀÇ
»ê¾÷ ¹× µµ½Ã ½Ã´ë¿¡, °áÈ¥ Á¦µµ´Â »õ·Î¿î °æÁ¦ ³ë¼±À» µû¶ó¼ ÁøÈÇϰí ÀÖ´Ù. °¡Á· »ýȰÀº °¥¼ö·Ï ´õ ºñ½Î°Ô
µÇ¾ú°í, ÇÑÆí ¿¹Àü¿¡ Àç»êÀ̾ú´ø ¾ÆÀ̵éÀº °æÁ¦Àû ºÎä°¡ µÇ¾ú´Ù. ±×·¯³ª ¹®¸í ÀÚüÀÇ ¾ÈÀüÀº ¾ÆÁ÷µµ ÇÑ ¼¼´ë°¡
´ÙÀ½ ¼¼´ë¿Í ¹Ì·¡ ¼¼´ëÀÇ º¹Áö¿¡ ±â²¨ÀÌ ÅõÀÚÇÏ·Á´Â £¾îÁö´Â ¼ºÇâ¿¡ ´Þ·Á ÀÖ´Ù. ±×¸®°í ºÎ¸ðÀÇ Ã¥ÀÓÀ» ±¹°¡³ª
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84:7.28 (941.9) ¾ÆÀ̵é°ú
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Àΰݿ¡¼ Ȱ±â¸¦ ¶í ÀÌ Æ¯¼ºÀ» Ç¥ÇöÇÏ´Â ÀÌ»óÀû ±æÀ» ¸¶·ÃÇØ ÁØ´Ù. °¡Á·Àº Àΰ£Á¾ÀÌ »ý¹°ÇÐÀûÀ¸·Î Á¸¼ÓÇÏ°Ô ÇÑ´Ù.
ÁýÀº ÀÚ¿¬½º·¯¿î »çȸ ¹«´ëÀ̸ç, ÀÚ¶ó´Â ¾ÆÀ̵éÀº °Å±â¼ ÇÍÁÙ·Î À̾îÁø ÇüÁ¦ Á¤½ÅÀÇ À±¸®¸¦ ±ú´ÞÀ» ¼ö ÀÖ´Ù.
°¡Á·Àº ±Ùº»Àû Ä£±³ ´ÜÀ§À̸ç, ±× ¾È¿¡¼ ºÎ¸ð¿Í ¾ÆÀ̵éÀº ÂüÀ»¼º¤ýÀÌŸÁÖÀǤý³Ê±×·¯¿ò¤ýÀγ»½ÉÀÇ ±³ÈÆÀ» ¹è¿ì¸ç,
À̰͵éÀº ¸ðµç »ç¶÷ »çÀÌ¿¡¼ ÇüÁ¦ Á¤½ÅÀ» ½ÇÇöÇÏ´Â µ¥ ¾ÆÁÖ ±ä¿äÇÏ´Ù.
84:7.29 (941.10) ¹®¸íȵÈ
Á¾Á·µéÀÌ ´õ¿í ³Î¸® ¾Èµå Á·¼ÓÀÇ °¡Á· ȸÀÇ °ü½ÀÀ¸·Î µ¹¾Æ°£´Ù¸é, Àΰ£ »çȸ´Â Å©°Ô °³¼±µÉ °ÍÀÌ´Ù. ¾Èµå Á·¼ÓÀº
Á·ÀåÀ̳ª µ¶Àç ÇüÅÂÀÇ °¡Á· Á¤ºÎ¸¦ À¯ÁöÇÏÁö ¾Ê¾Ò´Ù. ±×µéÀº ¾ÆÁÖ ÇüÁ¦´ä°í Ä£±³ ¼ºÇâÀÌ ÀÖ°í, °¡Á·ÀÇ ¼ºÁúÀ»
°¡Áø ¸ðµç Á¦¾È°ú ±ÔÄ¢À» ÀÚÀ¯·ÎÀÌ ¼ÖÁ÷ÇÏ°Ô Åä·ÐÇÏ¿´´Ù. ±×µéÀº °¡Á·À» ´Ù½º¸®´Â ¸ðµç ÀÏ¿¡ ÀÌ»óÀûÀ¸·Î ÇüÁ¦ Á¤½ÅÀÌ
ÀÖ¾ú´Ù. ÀÌ»óÀû °¡Á· ¾È¿¡¼ È¿µµ¿Í ºÎ¸ð »ç¶ûÀº ¸ðµÎ ÇüÁ¦Ã³·³ Çå½ÅÇÔÀ¸·Î Ä¿Áø´Ù.
84:7.30 (942.1) °¡Á·
»ýȰÀº ÂüµÈ µµ´öÀÇ ¼±±¸ÀÚ¿ä, Àǹ«¿¡ Ãæ¼ºÇÏ´Â ÀǽÄ(ëòãÛ)ÀÇ ±Ù°ÅÀÌ´Ù. °¡Á· »ýȰ¿¡¼ °Á¦µÈ °ü°è´Â ´Ùä·Î¿î
´Ù¸¥ Àι°¿¡ ´ëÇÏ¿© ÇÊ¿äÇÑ ÀûÀÀÀ» °Á¦ÇÔÀ¸·Î ÀΰÝÀ» ¾ÈÁ¤½Ã۰í ÀΰÝÀÇ ¼ºÀåÀ» ÀÚ±ØÇÑ´Ù. ±×·¯³ª ¿ÀÈ÷·Á, ÂüµÈ
°¡Á·¡ªÁÁÀº °¡Á·¡ªÀº ÀÚ½ÄÀ» ³º´Â ºÎ¸ð¿¡°Ô âÁ¶ÀÚ°¡ ±×ÀÇ ÀÚ³àµé¿¡°Ô ¾î¶² ŵµ¸¦ °¡Áö´Â°¡ µå·¯³»¸ç, ÇÑÆí µ¿½Ã¿¡
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¡ãTop
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7. The Ideals of Family Life
84:7.1 Sex mating is instinctive, children
are the natural result, and the family thus automatically comes
into existence. As are the families of the race or nation, so
is its society. If the families are good, the society is likewise
good. The great cultural stability of the Jewish and of the
Chinese peoples lies in the strength of their family groups.
84:7.2 Woman's instinct to love and care for children conspired
to make her the interested party in promoting marriage and primitive
family life. Man was only forced into home building by the pressure
of the later mores and social conventions; he was slow to take
an interest in the establishment of marriage and home because
the sex act imposes no biologic consequences upon him.
84:7.3 Sex association is natural, but marriage is social and
has always been regulated by the mores. The mores (religious,
moral, and ethical), together with property, pride, and chivalry,
stabilize the institutions of marriage and family. Whenever
the mores fluctuate, there is fluctuation in the stability of
the home-marriage institution. Marriage is now passing out of
the property stage into the personal era. Formerly man protected
woman because she was his chattel, and she obeyed for the same
reason. Regardless of its merits this system did provide stability.
Now, woman is no longer regarded as property, and new mores
are emerging designed to stabilize the marriage-home institution:
84:7.4. 1. The new role of religion-the teaching that parental
experience is essential, the idea of procreating cosmic citizens,
the enlarged understanding of the privilege of procreation-giving
sons to the Father.
84:7.5. 2. The new role of science-procreation is becoming more
and more voluntary, subject to man's control. In ancient times
lack of understanding insured the appearance of children in
the absence of all desire therefor.
84:7.6. 3. The new function of pleasure lures-this introduces
a new factor into racial survival; ancient man exposed undesired
children to die; moderns refuse to bear them.
84:7.7. 4. The enhancement of parental instinct. Each generation
now tends to eliminate from the reproductive stream of the race
those individuals in whom parental instinct is insufficiently
strong to insure the procreation of children, the prospective
parents of the next generation.
84:7.8 But the home as an institution, a partnership between
one man and one woman, dates more specifically from the days
of Dalamatia, about one-half million years ago, the monogamous
practices of Andon and his immediate descendants having been
abandoned long before. Family life, however, was not much to
boast of before the days of the Nodites and the later Adamites.
Adam and Eve exerted a lasting influence on all mankind; for
the first time in the history of the world men and women were
observed working side by side in the Garden. The Edenic ideal,
the whole family as gardeners, was a new idea on Urantia.
84:7.9 The early family embraced a related working group, including
the slaves, all living in one dwelling. Marriage and family
life have not always been identical but have of necessity been
closely associated. Woman always wanted the individual family,
and eventually she had her way.
84:7.10 Love of offspring is almost universal and is of distinct
survival value. The ancients always sacrificed the mother's
interests for the welfare of the child; an Eskimo mother even
yet licks her baby in lieu of washing. But primitive mothers
only nourished and cared for their children when very young;
like the animals, they discarded them as soon as they grew up.
Enduring and continuous human associations have never been founded
on biologic affection alone. The animals love their children;
man-civilized man-loves his children's children. The higher
the civilization, the greater the joy of parents in the children's
advancement and success; thus the new and higher realization
of name pride comes into existence.
84:7.11 The large families among ancient peoples were not necessarily
affectional. Many children were desired because:
84:7.12 They were valuable as laborers.
84:7.13 They were old-age insurance.
84:7.14 Daughters were salable.
84:7.15 Family pride required extension of name.
84:7.16 Sons afforded protection and defense.
84:7.17 Ghost fear produced a dread of being alone.
84:7.18 Certain religions required offspring.
84:7.19 Ancestor worshipers view the failure to have sons as
the supreme calamity for all time and eternity. They desire
above all else to have sons to officiate in the post-mortem
feasts, to offer the required sacrifices for the ghost's progress
through spiritland.
84:7.20 Among ancient savages, discipline of children was begun
very early; and the child early realized that disobedience meant
failure or even death just as it did to the animals. It is civilization's
protection of the child from the natural consequences of foolish
conduct that contributes so much to modern insubordination.
84:7.21 Eskimo children thrive on so little discipline and correction
simply because they are naturally docile little animals; the
children of both the red and the yellow men are almost equally
tractable. But in races containing Andite inheritance, children
are not so placid; these more imaginative and adventurous youths
require more training and discipline. Modern problems of child
culture are rendered increasingly difficult by:
84:7.22 The large degree of race mixture.
84:7.23 Artificial and superficial education.
84:7.24 Inability of the child to gain culture by imitating
parents-the parents are absent from the family picture so much
of the time.
84:7.25 The olden ideas of family discipline were biologic,
growing out of the realization that parents were creators of
the child's being. The advancing ideals of family life are leading
to the concept that bringing a child into the world, instead
of conferring certain parental rights, entails the supreme responsibility
of human existence.
84:7.26 Civilization regards the parents as assuming all duties,
the child as having all the rights. Respect of the child for
his parents arises, not in knowledge of the obligation implied
in parental procreation, but naturally grows as a result of
the care, training, and affection which are lovingly displayed
in assisting the child to win the battle of life. The true parent
is engaged in a continuous service-ministry which the wise child
comes to recognize and appreciate.
84:7.27 In the present industrial and urban era the marriage
institution is evolving along new economic lines. Family life
has become more and more costly, while children, who used to
be an asset, have become economic liabilities. But the security
of civilization itself still rests on the growing willingness
of one generation to invest in the welfare of the next and future
generations. And any attempt to shift parental responsibility
to state or church will prove suicidal to the welfare and advancement
of civilization.
84:7.28 Marriage, with children and consequent family life,
is stimulative of the highest potentials in human nature and
simultaneously provides the ideal avenue for the expression!
of these quickened attributes of mortal personality. The family
provides for the biologic perpetuation of the human species.
The home is the natural social arena wherein the ethics of blood
brotherhood may be grasped by the growing children. The family
is the fundamental unit of fraternity in which parents and children
learn those lessons of patience, altruism, tolerance, and forbearance
which are so essential to the realization of brotherhood among
all men.
84:7.29 Human society would be greatly improved if the civilized
races would more generally return to the family-council practices
of the Andites. They did not maintain the patriarchal or autocratic
form of family government. They were very brotherly and associative,
freely and frankly discussing every proposal and regulation
of a family nature. They were ideally fraternal in all their
family government. In an ideal family filial and parental affection
are both augmented by fraternal devotion.
84:7.30 Family life is the progenitor of true morality, the
ancestor of the consciousness of loyalty to duty. The enforced
associations of family life stabilize personality and stimulate
its growth through the compulsion of necessitous adjustment
to other and diverse personalities. But even more, a true family-a
good family-reveals to the parental procreators the attitude
of the Creator to his children, while at the same time such
true parents portray to their children the first of a long series
of ascending disclosures of the love of the Paradise parent
of all universe children.
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8.
ÀÚ¾Æ ¿å±¸ ÃæÁ·ÀÇ À§Çè
84:8.1 (942.2) °¡Á· »ýȰÀÇ Å« À§ÇùÀº
ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·, Áï À§ÇèÇÏ°Ô ³ô¾ÆÁö´Â Çö´ë Äè¶ô±¤ÀÇ ¹°°áÀÌ´Ù. °áÈ¥À¸·Î À̲ö ù° µ¿±â´Â ¿¹Àü¿¡ °æÁ¦ ¿äÀÎÀ̾ú°í,
¼ºÀû ¸Å·ÂÀº 2Â÷ÀûÀÎ °ÍÀ̾ú´Ù. ÀÚ¾Æ À¯Áö¿¡ ±âÃʸ¦ µÐ °áÈ¥Àº ÀÚ¾ÆÀÇ Á¸¼ÓÀ¸·Î À̲ø¾ú°í, ±×¿Í µ¿½Ã¿¡ °¡Àå
¹Ù¶÷Á÷ÇÑ ÇüÅ·ΠÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·À» ¸¶·ÃÇØ ÁÖ¾ú´Ù. °áÈ¥Àº »ì±â À§ÇÑ ¼¼ °¡Áö Å« µ¿±â¸¦ ¸ðµÎ Æ÷ÇÔÇÏ´Â, Àΰ£
»çȸÀÇ À¯ÀÏÇÑ Á¦µµÀÌ´Ù.
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Àç»êÀº ÀھƸ¦ À¯ÁöÇÏ´Â ±âº» Á¦µµ¿´°í, ÇÑÆí °áÈ¥Àº ÀھƸ¦ Á¸¼Ó½ÃŰ´Â µ¶Æ¯ÇÑ Á¦µµ·Î¼ ÀÛ¿ëÇß´Ù. ¹è¸¦ ä¿ì´Â
°Í°ú ³îÀÌ¿Í À¯¸Ó´Â, À̵û±Ý ¾ò´Â ¼º¿åÀÇ ¸¸Á·°ú ´õºÒ¾î ÀÚ¾Æ ¿å±¸¸¦ ÃæÁ·½ÃŰ´Â ¼ö´ÜÀ̱â´Â Ç߾, ÁøÈÇÏ´Â
µµ´ö °ü½ÀÀÌ ÀÚ¾Æ ¿å±¸¸¦ ÃæÁ·½ÃŰ´Â ¾î¶² ¶Ñ·ÇÇÑ Á¦µµ¸¦ ¸¸µéÁö ¸øÇß´Ù´Â °ÍÀÌ ¿©ÀüÈ÷ »ç½ÇÀÌ´Ù. Áñ°Å¿òÀ» ¾ò´Â
Àü¹®ÈµÈ ±â¼úÀ» ÀÌ·¸°Ô °³¹ßÇÏÁö ¸øÇ߱⠶§¹®¿¡, ¸ðµç Àΰ£ Á¦µµ´Â ÀÌ Äè¶ô Ãß±¸¿¡ ¿ÏÀüÈ÷ Á¥¾î ÀÖ´Ù. Àç»êÀÇ
ÃàÀûÀº ¿Â°® Á¾·ùÀÇ ÀÚ¾Æ ¿å±¸¸¦ ´õ¿í ÃæÁ·½ÃŰ´Â µµ±¸°¡ µÇ°í ÀÖÀ¸¸ç, ÇÑÆí °áÈ¥Àº ÈçÈ÷ ¿ÀÁ÷ Äè¶ôÀÇ ¼ö´ÜÀ¸·Î
°£ÁֵȴÙ. ±×¸®°í ÀÌ Áö³ªÄ£ Ž´Ð, ³Î¸® ÆÛÁø ÀÌ Äè¶ô±¤Àº, ÀÏÂïÀÌ »çȸÀÇ ÁøÈÀû °¡Á· »ýȰ Á¦µµÀÎ °¡Á¤À»
³ë¸®´Â °¡Àå Å« À§ÇùÀÌ´Ù.
84:8.3 (942.4) º¸¶ó ÀÎÁ¾Àº
»õ·Ó°í °Ü¿ì ºÒ¿ÏÀüÇÏ°Ô ½ÇÇöµÈ Ư¡¡ªÀ¯¸Ó °¨°¢°ú ÇÔ²² ³îÀÌ º»´É¡ªÀ» ÀηùÀÇ Ã¼Çè ¼Ó¿¡ µé¿©¿Ô´Ù. ÀÌ º»´ÉÀº
¾î´À ¸¸Å »ê±ã°ú ¾Èµ· Á·¼Ó ¾È¿¡ ÀÖ¾úÁö¸¸, ¾Æ´ãÀÇ ÇÍÁÙÀº ÀÌ ¿ø½Ã ¼ºÇâÀ» °¡´ÉÇÑ Äè¶ôÀ¸·Î ³ô¿´°í, À̰ÍÀº
»õ·Ó°í ¿µÈ·Ó°Ô µÈ ÇüÅ·ΠÀÚ¾ÆÀÇ ¿å±¸¸¦ ÃæÁ·ÇÏ´Â °ÍÀÌ´Ù. ¹è°íÇÄÀ» ´Þ·¡´Â °ÍÀ» Á¦Ãijõ°í, ±âº» ÇüÅÂÀÇ ÀÚ¾Æ
¿å±¸ÀÇ ÃæÁ·Àº ¼º¿åÀ» ä¿ì´Â °ÍÀ̸ç, ÀÌ ÇüÅÂÀÇ À°Ã¼Àû Äè¶ôÀº »ê±ã°ú ¾Èµå Á·¼ÓÀ» È¥ÇÕÇÔÀ¸·Î ¾öû³ª°Ô ³ô¾ÆÁ³´Ù.
84:8.4 (942.5) ¾Èµå ÀÌÈÄ
Á¾Á·µéÀÇ Â÷ºÐÇÏÁö ¸øÇÑ ¼ºÁú, È£±â½É¤ý¸ðÇè, ±×¸®°í Äè¶ô¿¡ ºüÁö´Â Ư¡ÀÌ ÇÕÄ£ °÷¿¡ ÁøÂ¥ À§ÇèÀÌ ÀÖ´Ù. È¥ÀÇ
°¥ÁõÀº À°Ã¼ÀÇ Äè¶ôÀ¸·Î ä¿ï ¼ö ¾ø´Ù. °¡Á¤°ú ¾ÆÀ̵éÀ» »ç¶ûÇÏ´Â °ÍÀº Äè¶ôÀ» ÁöÇý·ÓÁö ¸øÇÏ°Ô Ã£´Â´Ù°í ´Ã¾î³¯
¼ö ¾ø´Ù. ³ÊÈñ´Â ¿¹¼ú¤ý»ö±ò¤ý¼Ò¸®¤ý¸®µë¤ýÀ½¾Ç, ±×¸®°í »ç¶÷ Ä¡ÀåÀÇ ÀÚ¿øÀ» ´Ù ½á ¹ö¸®´õ¶óµµ, ±×·¸°Ô ÇÔÀ¸·Î
³ÊÈñ´Â È¥À» ³ôÀ̰ųª Á¤½Å¿¡ ÀÚ¾çºÐ Áֱ⸦ ¹Ù¶ö ¼ö ¾ø´Ù. Ç㿵½É°ú À¯ÇàÀº °¡Á¤À» ¸¸µé°í ¾ÆÀ̸¦ ÈÆ·ÃÇÏ´Â µ¥
µµ¿òÀ» ÁÙ ¼ö ¾ø´Ù. ÀÚÁ¸½É°ú °æÀï½ÉÀº µÚÀÕ´Â ¼¼´ëµéÀÇ »ì¾Æ³²´Â ¼ºÁúÀ» ³ôÀÌ´Â µ¥ ¹«·ÂÇÏ´Ù.
84:8.5 (942.6) Áøº¸ÇÏ´Â
ÇÏ´Ã Á¸ÀçµéÀº ¸ðµÎ ÈÞ½ÄÀ» Áñ±â°í ȸ»ó(üÞßÌ) ÁöµµÀÚµéÀÇ º¸»ìÇËÀ» ´©¸°´Ù. °Ç°¿¡ ÁÁÀº ±âºÐ ÀüȯÀ» ¾ò°í »ç¶÷À»
°Ý·ÁÇÏ´Â ³îÀÌ¿¡ Âü¿©ÇÏ´Â ¸ðµç ³ë·ÂÀº °ÇÀüÇÏ´Ù. ±âºÐÀ» »õ·Ó°Ô ÇÏ´Â Àá¤ýÈ޽Ĥý¿À¶ô, ±×¸®°í ´ÜÁ¶·Î¿î Áö·çÇÔÀ»
¸·´Â ¸ðµç À¯ÈïÀº °¡Ä¡°¡ ÀÖ´Ù. °æÀïÇÏ´Â ½ÃÇÕ, À̾߱⸦ ¿«´Â °Í, ¸ÀÀÖ´Â °ÍÀ» ¸Àº¸´Â °ÍÁ¶Â÷ ÀÚ¾Æ ¿å±¸ ÃæÁ·ÀÇ
ÇüÅ·μ ¾µ¸ð°¡ ÀÖÀ»±î ÇÑ´Ù. (¸ÔÀ» °ÍÀ» ¸À³»·Á°í ³ÊÈñ°¡ ¼Ò±ÝÀ» ¾µ ¶§, °ÅÀÇ 1¹é¸¸ ³â µ¿¾È »ç¶÷Àº ¸ÔÀ»
°ÍÀ» Àç ¼Ó¿¡ Áý¾î³Ö¾î¾ß ¼Ò±ÝÀ» ¾òÀ» ¼ö ÀÖ¾ú´Ù´Â °ÍÀ» ¸ØÃß¾î »ý°¢ÇØ º¸¾Æ¶ó.)
84:8.6 (943.1) »ç¶÷Àº
Áñ±æÁö¾î´Ù. ÀÎÁ¾Àº ¼ö¸¹Àº ¹æ¹ýÀ¸·Î Äè¶ôÀ» ¹ß°ßÇÒÁö¾î´Ù. ÁøÈÇÏ´Â Àηù´Â ¿Â°® Á¾·ùÀÇ Á¤´çÇÑ ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·,
¿À·§µ¿¾È À§¸¦ ÇâÇÑ »ý¹°ÇÐÀû ÅõÀïÀ¸·Î ¾ò´Â ¿¸Å¸¦ ޱ¸ÇÒÁö¾î´Ù. »ç¶÷Àº ¿À´Ã³¯ÀÇ Áñ°Å¿ò°ú Äè¶ôÀÇ ¾ó¸¶ÅÀº ¼ö°íÇÏ¿©
Àß ¹ú¾ú´Ù. ±×·¯³ª ³ÊÈñ´Â ¿î¸íÀÇ ¸ñÇ¥¸¦ Àß º¸¾Æ¶ó! Äè¶ôÀÌ ÀÚ¾Æ À¯ÁöÀÇ µµ±¸°¡ µÈ Àç»êÀ» ÆÄ±«ÇÏ´Â µ¥ ¼º°øÇÑ´Ù¸é,
±×°ÍÀº Á¤¸»·Î ÀÚ»ìÀÌ´Ù. ±×¸®°í ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·ÀÌ °áÈ¥ÀÇ ÆÄź, °¡Á¤ »ýȰÀÇ ÅðÆó, °¡Á¤ÀÇ ÆÄ±«¸¦ °¡Á®¿Â´Ù¸é,
Ä¡¸íÀûÀÎ °ªÀ» Ä¡¸¥ °ÍÀÌ´Ù¡ª°¡Á¤Àº »ç¶÷ÀÌ ÁøÈ·Î ¾òÀº ÃÖ°íÀÇ ¼ºÃëÀ̸ç, ¹®¸íÀÌ »ì¾Æ³²À» À¯ÀÏÇÑ Èñ¸ÁÀÌ´Ù.
84:8.7 (943.2) [À¯¶õ½Ã¾Æ¿¡
ÁÖµÐÇÏ´Â ¼¼¶óÇË ¿ìµÎ¸Ó¸®°¡ ¹ßÇ¥ÇÏ¿´´Ù.]
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8. Dangers of Self-Gratification
84:8.1 The great threat against family life
is the menacing rising tide of self-gratification, the modern
pleasure mania. The prime incentive to marriage used to be economic;
sex attraction was secondary. Marriage, founded on self-maintenance,
led to self-perpetuation and concomitantly provided one of the
most desirable forms of self-gratification. It is the only institution
of human society which embraces all three of the great incentives
for living.
84:8.2 Originally, property was the basic institution of self-maintenance,
while marriage functioned as the unique institution of self-perpetuation.
Although food satisfaction, play, and humor, along with periodic
sex indulgence, were means of self-gratification, it remains
a fact that the evolving mores have failed to build any distinct
institution of self-gratification. And it is due to this failure
to evolve specialized techniques of pleasurable enjoyment that
all human institutions are so completely shot through with this
pleasure pursuit. Property accumulation is becoming an instrument
for augmenting all forms of self-gratification, while marriage
is often viewed only as a means of pleasure. And this overindulgence,
this widely spread pleasure mania, now constitutes the greatest
threat that has ever been leveled at the social evolutionary
institution of family life, the home.
84:8.3 The violet race introduced a new and only imperfectly
realized characteristic into the experience of humankind-the
play instinct coupled with the sense of humor. It was there
in measure in the Sangiks and Andonites, but the Adamic strain
elevated this primitive propensity into the potential of pleasure,
a new and glorified form of self-gratification. The basic type
of self-gratification, aside from appeasing hunger, is sex gratification,
and this form of sensual pleasure was enormously heightened
by the blending of the Sangiks and the Andites.
84:8.4 There is real danger in the combination of restlessness,
curiosity, adventure, and pleasure-abandon characteristic of
the post-Andite races. The hunger of the soul cannot be satisfied
with physical pleasures; the love of home and children is not
augmented by the unwise pursuit of pleasure. Though you exhaust
the resources of art, color, sound, rhythm, music, and adornment
of person, you cannot hope thereby to elevate the soul or to
nourish the spirit. Vanity and fashion cannot minister to home
building and child culture; pride and rivalry are powerless
to enhance the survival qualities of succeeding generations.
84:8.5 Advancing celestial beings all enjoy rest and the ministry
of the reversion directors. All efforts to obtain wholesome
diversion and to engage in uplifting play are sound; refreshing
sleep, rest, recreation, and all pastimes which prevent the
boredom of monotony are worth while. Competitive games, storytelling,
and even the taste of good food may serve as forms of self-gratification.
(When you use salt to savor food, pause to consider that, for
almost a million years, man could obtain salt only by dipping
his food in ashes.)
84:8.6 Let man enjoy himself; let the human race find pleasure
in a thousand and one ways; let evolutionary mankind explore
all forms of legitimate self-gratification, the fruits of the
long upward biologic struggle. Man has well earned some of his
present-day joys and pleasures. But look you well to the goal
of destiny! Pleasures are indeed suicidal if they succeed in
destroying property, which has become the institution of self-maintenance;
and self-gratifications have indeed cost a fatal price if they
bring about the collapse of marriage, the decadence of family
life, and the destruction of the home-man's supreme evolutionary
acquirement and civilization's only hope of survival.
84:8.7 [Presented by the Chief of Seraphim stationed on Urantia.]
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