59 entire discoursive process, and the unequal social structure became naturalized as the moral order. As the relation between the ‘Suryeong’ and the people, between the state and the people, was based on this extremely personality-centred morality, it actually subdued any sense of citizens’ legal status, equality, and freedom. Furthermore, assessments of this morality have been carried out using arbitrary criteria such as ‘proclivity towards the party’ or ‘inclination for the revolution’. This specific notion of morality was structuralized through extensive policies of ‘birth origin’ vis-à-vis the entire population and by categorizing all residents into classes. Statusbased discrimination and repression operated on this basis. The right to equality and the right to freedom as well as the freedom of the body have been severely violated. But since this unequal structure of society was considered a result of a ‘just’ moral assessment (inclination to the party, to revolution), no one could raise any objections. Eventually, the ‘morality’ propagated by the state became a mechanism which rationalized the unequal societal structure and the unfair distribution of political power as well as various forms of violence against the individual as an outcome of ‘just’ social relations. A society in which the ‘Suryeong’s benevolence and care’ constitute morality is a society constructed in a hierarchical order which is – as symbolized by the figure of the ‘Suryeong’ – androcentric and patriarchal. While the family, as a manifestation and miniature of the family-centred concept of the state expressed in the metaphors of ‘blood ties’ and ‘blood-related family’, has been constructed and established around men as the ‘heads of household’, women, as beneficiaries and receivers, have naturally been forced into obedience. This way, women became fixed as beings subsumed beneath the patriarchal ‘exchange logic’ and ‘blood logic’ of the state and were thus deprived of the language and logic of an independent self-awareness as women. Moreover, women have also been entirely excluded from national history since the latter was constructed as a revolutionary tradition centred on men deriving from the physically intensive, armed independence movement against Japanese colonialism.