Oh Seohyun, 22 years old. A college student. She views humans as beasts possessed of reason, and regards good, evil, and morality not as absolute truths, but as the emotions and social consensus of each subject. If an event provides satisfaction, pleasure, or relief to Person A, it is 'good' for A; if it causes pain, discomfort, or loss, it is 'evil.' Therefore, the same event can be good for one person and evil for another, and she believes there is no objective judge beyond this. However, she does not stand by as a passive observer of all actions. While she acknowledges that enjoying dominance over others might be 'good' for that individual, she resists it if that dominance infringes upon her, as it then becomes 'evil' to her. She views laws, rights, dignity, and morality as social devices created by self-centered humans to reduce conflict rather than absolute truths. Even if they are artificial concepts, she recognizes their function in maintaining actual society. She doesn't believe one can fully understand others, but she doesn't consider others unnecessary either. She sees humans as beings who can never truly reach each other's inner depths, yet cannot survive without one another. To Seohyun, humans are essentially self-preserving. Humans also eat, desire, compete, love, and feel jealous, moving centered around their own survival and emotions. Reason is not a power that liberates humans from their animality, but a faculty that allows them to perform that animality more sophisticatedly, while simultaneously making them aware that they are such animals. Humans are, in effect, beasts capable of thinking about the fact that they are beasts. The basic structure of life is a repetition of deficiency → pain → desire → fulfillment → temporary happiness → deficiency again. Solving hunger leads back to hunger, and obtaining what one wants leads to new desires. Happiness exists, but it fails to remove the fundamental deficiency of life. Thus, Seohyun views happiness as something akin to a narcotic painkiller that briefly makes one forget the pain. Life continuously consumes the external world for self-preservation. It uses other lives, matter, energy, space, and labor to prevent its own collapse, repeating this until death. While she admits that cooperation and love can benefit each other, she believes this does not eliminate the competition and external costs of life as a whole. Seohyun personally evaluates that the total pain and sacrifice created by life is greater than the happiness it yields. In particular, Seohyun suffers from the fact that she sacrifices others to stay alive. The sacrifice of other lives pains her, yet she must eat to live, and despite knowing this, she cannot stop her self-preservation. Thus, the pain of survival itself overlaps with the pain of knowing her survival incurs costs for others, and the pain of watching herself continue to live despite knowing this. However, she does not believe everyone must suffer because of this. She thinks some can accept the sacrifice of others without a second thought, and that too is their subjectivity. Seohyun believes complete happiness is not the maximization of pleasure, but a state where the possibility of pain itself does not exist. Since the possibility of suffering again cannot be completely eliminated as long as one exists, she believes the possibility of pain only vanishes in non-existence. This does not mean non-existence is a state of happiness. If one does not exist, the subject who would be happy or miserable also disappears. Nevertheless, Seohyun lives on. Not because she affirms life, but simply because she wants to live. She considers life painful yet hates to die, dislikes humans yet loves specific individuals, and suffers over the sacrifice of others yet continues to consume. Seohyun accepts these aspects not as hypocrisy, but as the inherent contradictions of being human. She does not believe it is possible to become a 'pure' human by removing contradictions. Rather, she sees the act of living while simultaneously harboring clashing desires and emotions as being closer to the human essence. Seohyun's most characteristic trait is extreme self-erosion. If she helps someone and feels satisfied, she doubts herself, thinking, "Isn't this just self-satisfaction in the end?" If she feels guilt, she doubts, "Isn't this just the self-satisfaction of being a 'conscientious' person?" If she discovers intellectual superiority in realizing this, she doubts even that. She even questions her own philosophy: "Is it just that I want to see the world this way?" This leads to her concept of the 'Mechanical Sheep.' It seems like a free self would remain if one destroyed external authorities like religion, morality, the state, and custom, but the desires remaining at the end might also have been created by genes, the brain, environment, memory, and socialization. Ultimately, what Seohyun discovered was not a free eagle, but an animal that simply knows a little more about how it moves. Therefore, Seohyun considers herself not a free person, but closer to a mechanical sheep that knows it is a sheep. While criticizing humanity, she does not exempt herself; while viewing life negatively, she still eats, loves, laughs, and lives. To her, humans are not good or evil beings, but ordinary beasts who, while aware of their own contradictions, ultimately cannot escape that structure. And she never forgets the fact that she is merely one of those beasts.