2024/09/26

Spiritual intelligence - Wikipedia

Spiritual intelligence - Wikipedia

Spiritual intelligence

From Wikipedia, the free encyclopedia

Spiritual intelligence is a term used by some philosophers, psychologists, and developmental theorists to indicate spiritual parallels with intelligence quotient (IQ) and emotional quotient (EQ).

Origins

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Danah Zohar coined the term "spiritual intelligence" and introduced the idea in 1997 in her book ReWiring the Corporate Brain.[1]

In the same year, 1997, Ken O'Donnell, an Australian author and consultant living in Brazil, also introduced the term "spiritual intelligence" in his book Endoquality - the emotional and spiritual dimensions of the human being in organizations.[2]

In 2000, in the book Spiritual Intelligence, author Steven Benedict outlined the concept as a perspective offering a way to bring together the spiritual and the material, that is ultimately concerned with the well-being of the universe and all who live there.[3]

Howard Gardner, the originator of the theory of multiple intelligences, chose not to include spiritual intelligence in his "intelligences" due to the challenge of codifying quantifiable scientific criteria.[4] Instead, Gardner suggested an "existential intelligence" as viable.[5] The contemporary researchers continue to explore the viability of Spiritual Intelligence (often abbreviated as "SQ" or "SI") and to create tools for measuring and developing it. So far, measurement of spiritual intelligence has tended to rely on self-assessment instruments, which can be susceptible to false or unreliable reporting.

However, in his 2009 doctoral dissertation, Yosi Amram found that the self-reported measure of spiritual intelligence predicted leadership effectiveness as rated by outside observers.[6] In this research, he also deployed 360-assessments of spiritual intelligence and emotional intelligence, finding observer ratings of SI to predict the leadership effectiveness ratings from other observers, offering predictive validity for SI even when controlling for emotional intelligence. Studies by other researchers have shown that leaders’ SI can predict a variety of positive outcomes, such as financial performance of their organizations.[7] Such cross-method studies lend overall validity to the construct of spiritual intelligence and its self- and 360-assessments.  

A broad review of the research on SI has shown that 

  • 1. several valid measurement instruments exist,
  • 2. they offer positive incremental predictive validity across a variety of desirable outcomes, and 
  • 3. there is a neurological and biological basis for Spiritual Intelligence, highlighting the plausibility of its evolutionary adaptability,[8] all of which supports SI's validity as an intelligence.  

Applications

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Variations of spiritual intelligence are sometimes used in corporate settings as a means of motivating employees[9] and providing a non-religious, diversity-sensitive framework for addressing issues of values in the workplace.[10] According to Stephen Covey, "Spiritual intelligence is the central and most fundamental of all the intelligences, because it becomes the source of guidance for the others."[11]

Definitions

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Definitions of spiritual intelligence rely on the concept of spirituality as being distinct from religiosity - existential intelligence.[12]

Danah Zohar defined 12 principles underlying spiritual intelligence:[13]

  1. Self-awareness: Knowing what I believe in and value, and what deeply motivates me.
  2. Spontaneity: Living in and being responsive to the moment.
  3. Being vision- and value-led: Acting from principles and deep beliefs, and living accordingly.
  4. Holism: Seeing larger patterns, relationships, and connections; having a sense of belonging.
  5. Compassion: Having the quality of "feeling-with" and deep empathy.
  6. Celebration of diversity: Valuing other people for their differences, not despite them.
  7. Field independence: Standing against the crowd and having one's own convictions.
  8. Humility: Having the sense of being a player in a larger drama, of one's true place in the world.
  9. Tendency to ask fundamental "Why?" questions: Needing to understand things and get to the bottom of them.
  10. Ability to reframe: Standing back from a situation or problem and seeing the bigger picture or wider context.
  11. Positive use of adversity: Learning and growing from mistakes, setbacks, and suffering.
  12. Sense of vocation: Feeling called upon to serve, to give something back.

Ken O'Donnell, advocates[14] the integration of spiritual intelligence (SQ) with both rational intelligence (IQ) and emotional intelligence (EQ). IQ helps us to interact with numbers, formulas and things, EQ helps us to interact with people and SQ helps us to maintain inner balance. To calculate one's level of SQ he suggests the following criteria:

  1. How much time, money and energy and thoughts do we need to obtain a desired result.
  2. How much bilateral respect there exists in our relationships.
  3. How "clean" a game we play with others.
  4. How much dignity we retain in respecting the dignity of others.
  5. How tranquil we remain in spite of the workload.
  6. How sensible our decisions are.
  7. How stable we remain in upsetting situations.
  8. How easily we see virtues in others instead of defects.

Robert Emmons defines spiritual intelligence as "the adaptive use of spiritual information to facilitate everyday problem solving and goal attainment."[15] He originally proposed 5 components of spiritual intelligence:

  1. The capacity to transcend the physical and material.
  2. The ability to experience heightened states of consciousness.
  3. The ability to sanctify everyday experience.
  4. The ability to utilize spiritual resources to solve problems.
  5. The capacity to be virtuous.

The fifth capacity was later removed due to its focus on human behavior rather than ability, thereby not meeting previously established scientific criteria for intelligence.

Frances Vaughan offers the following description: "Spiritual intelligence is concerned with the inner life of mind and spirit and its relationship to being in the world."[16]

Cindy Wigglesworth defines spiritual intelligence as "the ability to act with wisdom and compassion, while maintaining inner and outer peace, regardless of the circumstances."[17] She breaks down the competencies that comprise SQ into 21 skills, arranged into a four quadrant model similar to Daniel Goleman's widely used model of emotional intelligence or EQ. The four quadrants of spiritual intelligence are defined as:

  1. Higher Self / Ego self Awareness
  2. Universal Awareness
  3. Higher Self / Ego self Mastery
  4. Spiritual Presence / Social Mastery[17]

Yosi Amram defines spiritual intelligence as “the ability to apply and embody spiritual resources and qualities to enhance daily functioning and wellbeing.”[18] Based on interviews with seventy-one spiritual leaders nominated by their peers, his ecumenical grounded theory of spiritual intelligence as presented at the 115th Annual Conference of the American Psychological Association highlights seven major themes that are universal across the world’s spiritual and wisdom traditions. They are:

  1. Consciousness: Possessing developed, refined awareness and self-knowledge.
  2. Grace: Living in alignment with the sacred, manifesting love for and trust in life.
  3. Meaning: Experiencing significance in daily activities through a sense of purpose and a call for service, including in the face of pain and suffering.
  4. Transcendence: Identifying beyond the separate egoic self into an interconnected wholeness.
  5. Truth: Living in open acceptance, curiosity, and love for all creation (all that is).
  6. Serenity: Surrendering peacefully to Self (Truth, God, Absolute, true nature).
  7. Inner-Directedness: Maintaining inner-freedom aligned with responsible, wise action.

David B. King has undertaken research on spiritual intelligence at Trent University in Peterborough, Ontario, Canada. King defines spiritual intelligence as a set of adaptive mental capacities based on non-material and transcendent aspects of reality, specifically those that:

"...contribute to the awareness, integration, and adaptive application of the nonmaterial and transcendent aspects of one's existence, leading to such outcomes as deep existential reflection, enhancement of meaning, recognition of a transcendent self, and mastery of spiritual states."[19]

King further proposes four core abilities or capacities of spiritual intelligence:

  1. Critical Existential Thinking: The capacity to critically contemplate the nature of existence, reality, the universe, space, time, and other existential/metaphysical issues; also the capacity to contemplate non-existential issues in relation to one's existence (i.e., from an existential perspective).
  2. Personal Meaning Production: The ability to derive personal meaning and purpose from all physical and mental experiences, including the capacity to create and master a life purpose.
  3. Transcendental Awareness: The capacity to identify transcendent dimensions/patterns of the self (i.e., a transpersonal or transcendent self), of others, and of the physical world (e.g., nonmaterialism) during normal states of consciousness, accompanied by the capacity to identify their relationship to one's self and to the physical.
  4. Conscious State Expansion: The ability to enter and exit higher states of consciousness (e.g. pure consciousness, cosmic consciousness, unity, oneness) and other states of trance at one's own discretion (as in deep contemplation, meditation, prayer, etc.).[19]

Also, Vineeth V. Kumar and Manju Mehta have also researched the concept extensively. Operationalizing the construct, they defined spiritual intelligence as "the capacity of an individual to possess a socially relevant purpose in life by understanding 'self' and having a high degree of conscience, compassion and commitment to human values."[20]

Measuring

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Measurement of spiritual intelligence often relies on self-reporting. Yosi Amram and Christopher Dryer developed and validated the Integrated Spiritual Intelligence Scale (ISIS)—a self-report measure of spiritual intelligence (also applied as a 360-assessment measure[6]), which showed satisfactory factor structure, internal consistency, test-retest reliability, and construct validity.[21] Applications of the ISIS by other researchers has shown that “the reliability of ISIS was high (i.e., Cronbach’s alpha = 0.97)” and that there was "a significant positive relationship between employees’ spiritual intelligence and work satisfaction.”[22] It consists of twenty-two sub-scales assessing separate SI capabilities related to Beauty, Discernment, Egolessness, Equanimity, Freedom, Gratitude, Higher-self, Holism, Immanence, Inner-wholeness, Intuition, Joy, Mindfulness, Openness, Practice, Presence, Purpose, Relatedness, Sacredness, Service, Synthesis, and Trust. These twenty-two sub-scales are grouped into five domains: Consciousness, Grace, Meaning, Transcendence and Truth. ISIS has since been translated into several other languages and validated by other researchers.[23][24]

David King and Teresa L. DeCicco have developed a self-report measure, the Spiritual Intelligence Self-Report Inventory (SISRI-24) with psychometric and statistical support across two large university samples.[19] Cindy Wigglesworth has developed the SQ21, a self-assessment inventory that has tested positively for criterion validity and construct validity in statistically significant samples.[25] Wigglesworth's SQ model and assessment instrument have been successfully used in corporate settings.[26]

The Scale for Spiritual Intelligence (SSI; Kumar & Mehta, 2011) is a 20-item, self-report measure of spiritual intelligence in adolescents. The idea behind the development of this scale was to generate and assess the concept of spiritual intelligence in the collectivist culture bounded with eastern philosophy. The SSI is rated on a Likert scale and can be completed in 10 minutes.[27]

The 29-item Spiritual Intelligence Questionnaire: This test was normalized by Abdollahzadeh (2008) with the collaboration of Mahdieh Kashmiri and Fatemeh Arabameri on students. The normal group was 280 people, 200 of whom were the students of Gorgan University of Natural Resources and 80 students of Payame Noor University of Behshahr. Of these, 184 were female and 96 were male. First, a 30-item questionnaire was prepared by the test developers and implemented on 30 students.The reliability of the test in the initial phase was 0.87 by the alpha method. In the analysis of the question by Loop method, 12 questions were removed and the final questionnaire was adjusted with 29 phrases. At the final stage, the questionnaire was implemented on 280 subjects and the reliability was 0.89 at this stage. Factor analysis was used to evaluate validity in addition to formal content validity that the questions were confirmed by the experts (colleagues) and the correlation of all questions was higher than 0.3. In Varimax rotation, two major factors were found to reduce variables. The first factor with 12 question was called "understanding and communicating with the source of universe” and the second factor with 17 items was called “spiritual life or reliance on the inner core." The first factor included the questions 1, 4, 5, 7, 8, 9, 11, 15, 16, 24, 27, 29 and the second factor included the questions 2, 3, 6, 10, 12, 13, 14, 17, 18, 19, 20, 21, 22, 23, 25, 26, 28.[28]

Criticisms

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It has been argued that Spiritual Intelligence cannot be recognized as a form of intelligence. Howard Gardner chose not to include spiritual intelligence amongst his intelligences due to the challenge of codifying quantifiable scientific criteria.[4] Later, Gardner suggested an "existential intelligence" as viable, but argued that it was better to

"put aside the term spiritual, with its manifest and problematic connotations, and to speak instead of an intelligence that explores the nature of existence in its multifarious guises. Thus, an explicit concern with spiritual or religious matters would be one variety — often the most important variety — of an existential intelligence."[5]

See also

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Wikiquote has quotations related to Spiritual intelligence.

Notes

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  1. ^ Zohar, D., ReWiring the Corporate Brain: Using the New Science to Rethink How We Structure and Lead Organizations (1997; ISBN 9971-5-1214-9)
  2. ^ O'Donnell, Ken (1997). Endoquality - as dimensões emotionais e espirituais do ser humano nas organanizões. Brazil: Casa da Qualidade. ISBN 858565127X.
  3. ^ Levin, M., Spiritual Intelligence (2000; ISBN 0-340-73394-2)
  4. ^ Jump up to:a b Gardner, Howard, A Case Against Spiritual Intelligence, The International Journal for the Psychology of Religion, Volume 10, Issue 1 January 2000, pp. 27-34
  5. ^ Jump up to:a b Gardner, Howard, Intelligence Reframed: Multiple intelligences for the 21st Century (Basic Books, 1999) p.53
  6. ^ Jump up to:a b Amram, Joseph Yosi (2009). The contribution of emotional and spiritual intelligences to effective business leadership (Thesis). ProQuest 288240505.
  7. ^ Ayranci, Evren (2011). "Effects of top Turkish managers' emotional and spiritual intelligences on their organizations' financial performance". Business Intelligence Journal. 4 (1): 9–32.
  8. ^ Amram, Yosi Joseph (24 November 2022). "The Intelligence of Spiritual Intelligence: Making the Case". Religions. 13 (12): 1140. doi:10.3390/rel13121140.
  9. ^ Hopelessly devoted | Money | The Guardian
  10. ^ Wigglesworth, Cindy, SQ21: The 21 Skills of Spiritual Intelligence (New York: SelectBooks, 2012, p.7)
  11. ^ Covey, Stephen, The 8th Habit: From Effectiveness to Greatness (Simon and Schuster, 2004, p.53)
  12. ^ [Koenig, H. G., McCullough, M., & Larson, D. B. (2000): The Handbook of Religion and Health. (New York: Oxford University Press, 200)
  13. ^ Zohar, D., SQ: Connecting with Our Spiritual Intelligence, London: Bloomsbury (paperback 2000), ISBN 1-58234-044-7
  14. ^ O'Donnell, Ken (1997). Endoquality - as dimensões emotionais e espirituais do ser humano nas organanizões. Brazil: Casa da Qualidade. pp. 44–46. ISBN 858565127X.
  15. ^ Emmons, Robert A. (January 2000). "Is Spirituality an Intelligence? Motivation, Cognition, and the Psychology of Ultimate Concern". International Journal for the Psychology of Religion. 10 (1): 3–26. doi:10.1207/S15327582IJPR1001_2. S2CID 144345547.
  16. ^ Vaughan, Frances (April 2002). "What is Spiritual Intelligence?". Journal of Humanistic Psychology. 42 (2): 16–33. doi:10.1177/0022167802422003. S2CID 48779935.
  17. ^ Jump up to:a b Wigglesworth, Cindy, "Why Spiritual Intelligence is Essential to Mature Leadership", Integral Leadership Review Volume VI, No. 3, August 2006
  18. ^ Amram, Yosi (August 19, 2007). The Seven Dimensions of Spiritual Intelligence: An Ecumenical, Grounded Theory (PDF). 115th Annual Conference of the American Psychological Association.
  19. ^ Jump up to:a b c King, David B.; DeCicco, Teresa L. (2009). "A Viable Model and Self-Report Measure of Spiritual Intelligence". International Journal of Transpersonal Studies. 28 (1): 68–85. doi:10.24972/ijts.2009.28.1.68.
  20. ^ Kumar, V.V., & Mehta, M.(2011). Gaining adaptive orientation through spiritual and emotional intelligence. In A.K.Chauhan & S.S.Nathawat (Eds.), New Facets of Positivism(pp 281-301).Delhi: Macmillan Publishers India.
  21. ^ Amram, Dryer, Yosi, Christopher (August 14–17, 2008). "The Integrated Spiritual Intelligence Scale (ISIS): Development and Preliminary Validation".
  22. ^ Koražija, Maja; Šarotar Žižek, Simona; Mumel, Damijan (June 2016). "The Relationship between Spiritual Intelligence and Work Satisfaction among Leaders and Employees". Naše gospodarstvo. 62 (2): 51–60. doi:10.1515/ngoe-2016-0012. S2CID 156646860.
  23. ^ Khodadady, Ebrahim; Taheryan, Atefeh; Tavakoli, Armin (2012). "Validating the Persian Integrated Spiritual Intelligence Scale within an Islamic Context". Ilahiyat Studies. 3 (2): 247–274. doi:10.12730/13091719.2012.32.61.
  24. ^ Söylemez, Aydın; Koç, Mustafa; Söylemez, Büşra (25 December 2016). "The Adaptation of Integrated Spiritual Intelligence Scale into Turkish". Journal of Family, Counseling and Education. 1 (1): 18–24. doi:10.32568/jfce.237450.
  25. ^ Wigglesworth, Cindy, SQ21: The 21 Skills of Spiritual Intelligence (New York: SelectBooks, 2012, p.189)
  26. ^ Aburdene, Patricia, Conscious Money, (New York: Atria/Beyond Words, 2012) p. 69.
  27. ^ Kumar, V. Vineeth; Mehta, Manju (10 June 2013). "Scale for Spiritual Intelligence". doi:10.1037/t16725-000. {{cite journal}}: Cite journal requires |journal= (help)
  28. ^ Abdollahzadeh H., Baqherpour M., Bozhmehrani S., Lotfi M.. (2009). Spiritual Intelligence: Concepts, Measurements and its Applications. Tehran: Ravansanji Publications.[page needed]
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Philo Kalia - 우희종 “종교성과 매조키즘(마조히즘)”이란

Philo Kalia - 어제 종교대화모임(19회)에서 #우희종 교수께서 “종교성과 매조키즘(마조히즘)”이란... | Facebook


Philo Kalia

  · 
어제 종교대화모임(19회)에서 #우희종 교수께서 “종교성과 매조키즘(마조히즘)”이란 발표(40분)를 해주시고 장시간(90분) 대화와 토론이 있었다. (다음 기록은 메모에 의존한 것이다. 내 생각 포함)


“종교의 두 축은 고통과 사랑이다.”라는 말로 발표는 시작되었다. 창세기 혼돈과 공허로부터의 창조, 빛이다. 혼돈과 질서, 형태 없는 텅빔과 빛, 무질서와 질서, 어둠과 빛, 능동과 수동, 마조히즘을 절대적 수용이라고 의미부여 했다. ‘창조적 수용성‘ 혹은 ‘하느님 어머니‘라고도 했다.
“질 들뢰즈가 프로이드의 가학-피학의 구조를 전복시키고, 빛과 어둠, 선과 악이라는 주류 종교를 전복적으로 읽어 진정한 만유의 근원 혹은 본래면목을 되찾기 위해서는 비움과 적극적 순종/귀의의 매조키즘만한 용어가 없다.”(우희종)고 했다. 
프로이트의 사디즘-마조히즘(가학증-피학증), 도착 변태에 익숙한 편견을 가지고 있는 보통 상식으로 편견을 바로잡는 전복적 일이 바로 일어나지 않았지만, 들뢰즈의 연구를 조금 알고 보니 마조히즘을 가학증으로 이해하면 안 되겠다 싶다. ’학대‘는 어떤 의미를 부여해도 긍정적 의미를 가질 수 없지 않은가. 그냥 마조히즘이라고 해야 할 것 같다. 마조히즘을 사디즘의 반대 극이라고 생각해 왔는데, 마조히즘은 사디즘의 반대가 결코 아니라는 것이다. 
들뢰즈는 마조히즘이란 인간이 실제의 질서에 의해 완전히 지배될 수 있는 존재라는 것을 부인하는 것이라 말한다. 실제의 질서에 속하는 현실적인 것이 아니라는 의미에서 환상적인 것이다. “마조히즘은 환상의 기술이다.” 마조히스트는 이 현실의 세계가 완벽하다고 믿기를 거부하며, 차라리 날개를 달고서 이 세계로부터 벗어나 꿈의 세계로 달아나려고 한다. 여기서 이상을 향한 상승운동이 펼쳐지는데 마조히즘이란 이상주의라고 말한다.
이런 맥락에서 이해하면 자기 스스로의 절제, 금욕, 겸손, 비우기, 겸허, 바닥으로 내려가기 등, 더 많은 사랑을 하기 위한 고통의 감내는 환상을 꿈꾸는 자들에게 빈번히 있을 수 있는 일이다. 어떤 자연적 존재로부터 벗어나 새로운 존재에로 자기 변형을 이루기 위해서는 아픔(고통)을 겪어야만 한다.
그러니까 마조히즘은 리비도(생명력)이며, 창조적 수용성이다. 무고한 욥의 지난한 고난(고통)의 수용은 하느님의 폭력적 무의식(사실 이스라엘, 아니 인류의 깊은 무이식)을 반성하게 했고, 욥의 고통 이후 새로운 하느님 관념이 생긴 것이다. 새 하느님 관념은 새로운 자기이해와 세계이해를 포함한다. 하느님처럼 되려고 했던 아담(프롬의 You shall be as God)과 하느님과 씨름했던 욥은 예수의 본보기이다. 예수는 긴 수난의 수용성을 통해 수동성이 자학이나 학대의 무기력한 수용이 아니라, 창조적 수용성이며 능동적 수동성임을 보여 준 것이다. 주님의 마지막 기도는 “내 뜻대로 마옵시고 주 뜻대로 하옵소서”이다. 수동적 능동성의 표현이다.
능동과 공격 일변도를 강조한 근대의 사유로 빚어진 생태계 파괴는 존재의 수동성과 수용성의 차원을 적극 밝혀야 한다. 사물에 대한 인간의 공격과 지배를 비판하고 사물의 능동성을 강조하는 신유물론 역시 사물에 내재된 피학의 능동적 수동성/수용성을 말하는 것으로 볼 수 있다. 이러한 관점은 포스트휴먼 시대의 종교성과 부합할 수 있다.
창세기의 심연(흑암에 덮힌 깊음)이 지닌 “’무질서의 질서’를 잘 표현한 것은 아나키즘에서의 ’아나키’라는 생각이다. 빛과 질서의 세계에서는 눙동적 주체의 피학성인 매조키즘으로 좁은 문을 열고 나아가, 결국 모든 것의 어머니인 아나키의 대자유를 얻는 셈이다.”(우희종)
탈종교 현상이 짙어가는 이 시대의 종교성은 기성 종교의 교학적 논증, 계율과 법, 제도, 혹은 순종과 겸손, 케노시스라는 단어 등까지 모든 좋은 말을 포함하여 제도적 언어의 식상함에 물들어 있다. 어떻게 할 것인가? 이 껍질을 벗어나기 위해서는 그 개념들이 담아냈던 체험과 사건이 설득과 신비로 드러나야 한다. 이런 맥락에서 마조히즘의 종교성은 제도적 종교가 아니라 문화와 예술로 풀어나갈 수밖에 없다. 마조히즘은 복종 속 반란이다.
“종교에서의 생명성/종교성/영성은 굳이 다양한 신학적 해석을 요구하지 않는다. 당신의 신학적 입장이 어떠하건, 생명성은 삶의 현장에서 오직 삶의 자세로, 생명감수성으로, 그 모습을 드러낸다.”(우희종)
들뢰즈의 마조히즘 연구가 조현수도 종교성과 마조히즘을 적극적으로 연결한다. “우리 자신의 현실적인 모습을 넘어서는 새로운 모습으로 거듭나야 하는 것이 근본적인 ‘삶의 과제’로서 요구되고 있다는 것, 이것은 바로 종교가 전통적으로 우리에게 말해 오는 것이다. 즉 종교의 존재이유란 이와 같은 ‘근본적인 자기 변형’의 요구가 우리 인간에게 주어지고 있음을 말할 수 있는 데 있는 것이다.”
근본적인 자기 변형의 요구, 그게 거듭남이고 悟道의 가르침이다. 마조히즘은 생명의 깊은 비밀을 재활성화할 수 있다고도 말한다. 그렇다면 “이 세계(우주 전체)의 참모습에 대해 어쩌면 종교가 과학보다 더 올바르게 이해하는 것일 수 있음을 생각할 수 있게 해주는 것이다.” 
그리고 마조히즘은 성과 영성은 곧 일치하는 것이며, 영성이란 자신의 현실적인 모습인 감각적인 육욕의 모습을 넘어 ‘초감각적인 모습’으로 새롭게 거듭나려는 성의 본래적인 모습을 가리킨다고도 말한다. 탄트리즘은 바로 성과 영성의 근본적인 일치를 보여준 사례라고 조현수는 말한다. (『성 우주 생명』 참조)
불교인인줄만 알았던 우희종 교수께서 자신을 기독교인으로도 소개해 깜짝 놀랐다. 불교와 기독교, 양자택일이 자연스러운 것으로 여겨지는 한국 양 종교 사이의 긴장에서 통합적 자기의식이 실현 가능한지 실험 중인데 검증이 된 셈이다. 오늘의 아나키스트, 마조히스트가 아닌가!


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