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이재룡 ( Jae Ryong Lee ) 건국대학교 법학연구소 2016 一鑑法學 Vol.0 No.33
중국철학은 오랜 역사적 경험을 통해 형성된 귀납적 사고의 산물이다. 하나라의 농업문화적 성격과 은나라의 유목문화적 성격이 결합하여 주나라 초기에 이루어진 중국철학적특질은 경험적이고 귀납적이며 현실적이고 실현 가능한 사회적 특성을 지니고 있다. 모든것은 자연의 운행에 맞추어 생각하고 판단하였으며 자연의 질서는 있을 수 있는 최고 최선의 완전한 가치의 모형이었다. 그 때문에 중국철학적 사유는 일체를 자연질서에서 구하는태도로 일관되어 왔다. 국가의 존재이유나 통치의 명분, 혹은 법제도가 추구해야할 이상 등모든 것은 자연의 조화와 질서에 버금가는 사회를 구축하는 일이었다. 당률은 이와 같은 통치철학이 오랜 세월동안 검증되고 개선되면서 이루어진 동북아 최고의 법문화의 정수를담고 있다. 당률에는 죄형법정주의의 원칙은 물론이고 교육형 사상과 각종 형법 도그마틱적 원리들, 또는 형사피의자에 대한 처우와 책임경감 사유 등 많은 형법상 원리들이 담겨있다. 이러한 형법원리들이 서구의 근대 형법처럼 이론적 사유의 과정을 통해 형성된 추상적인 산물이 아님은 물론이다. 왜냐하면 서구의 규범관은 이성적이고 합리적 판단을 하는 추상적 인간관을 전제로 설정된 계약적 산물로 이해하면서 국가권력 또한 국민들의 합의에의해 탄생시킨 일시적인 대행자로서 언제든 폭력을 행사할 수 있는 존재로 전제된 이론적 근거를 지니고 있기 때문이다. 이에 비해 당률은 철저히 현실경험을 통해 검증되고 추구되며 이해 가능하며 또한 실현 가능한 범위 내에서 제정되고 준수되며 요구되는 특징을 지니고 있다. 그러므로 오늘날 곳곳에서 문제가 노정되고 있는 현대 법제도 전반에 걸친 문제를반추해 보는데 전통사회에서 오랜 세월동안 기능해 온 당률을 꼼꼼히 살펴보는 일은 매우의미 있는 일이라 하겠다. The Characteristic of Chinese philosophy was achieved on Chou Dynasty early. Those was combined Ha Dynasty`s agricultural cultural attribute and Eun Dynasty`s nomad culture. Chinese philosophy is being empirical, inducted and social realized realistic characteristic. Chinaman thought nature of the model of perfect value in the world. They were thought that society get into the best harmonic states when everything being consists according to principle of nature. Therefor, chinese Philosopher have consistently searched for solution in principle of nature. Chinaman would try to regain the justice of state power, the ideology of law, the principle of justice in logos of nature. The Tanglu shuyi(唐律疏議) is code of laws that such rule philosophy is verified during the years and consists as being improved. It is evaluated from history of Northeast Asia to the most superior code of laws. The Tanglushuyi(唐律疏議) contains as well as Nulla poena sine lege of criminal law such as educational punishment and each kind criminal Dogmatik principles, treatment about criminal responsibility of criminal suspect and responsibility reduction ect. These principles are not abstract product that consist through theoretical reason like criminal law of West Europe of course. Because view of western law premise abstract person who is rational and do logical estimate. State power is proxy of temporary power that born by peoples` mutual agreement. Also, people take the state power of violence tyrant. The Tanglu is having feature that is verified through actuality experience thoroughly and is pursued and is comprehensible and is established and is observed and require within extent that realization is possible. Therefore, my work to meticulously research of the Tanglu, doing function during the past years in tradition society, is very relevant work. It is the very significant matter to reconsider modern legal system institute.
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이재룡(Lee, Jae-Ryong) 忠北大學校 法科大學 法學硏究所 2011 法學硏究 Vol.22 No.1
Confucius(孔子) said, " My doctorine has a fundamental concept to bind it all together(一以貫之).". Zeng-Zi(曾子) interpret this as (忠)Zhong-Shu(恕), meanwhile Confucius said, the meaning of the Shu(恕) is do not impose upon others what do not desire yourself. Zhu-Xi(朱熹) interpret Zhong(忠) as 'to act sincerely toward the other man(盡己之心)', analyzed Shu(恕) as 'to reach the other part's mind with my place(推己及人)'. Then, we can not explain various fundamental rule that is obtained continuously in life in society. The Zhong(忠) is 'to act sincerely toward the other man (盡己之心)' in its literal sense. But, we can not explain fundamental rule gotten through interaction in society if see so Shu(恕). The way of Zhong (忠)-Shu's(恕) is fundamental principle of human action that present ideal atitude and behavior in corelation with another person. Human forms society norm through the continuous interaction that come under the influence of another person because of human being's sociality. Neo-Confucianises emphasize recovery of the pure and original human's nature through that we keep well and develop more. But, this development is possible through interaction that exchange another person. Therefore, we can know what the Zhong(忠) and the Shu(恕) are developed more and more through process of reciprocity. The Shu(恕) is not 'to reach the other part's mind with my place(推己及人)' but "to receive companion's position with my comprehension of his mind" in conclusion.
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이재룡(Lee Jae-ryong) 충북대학교 법학연구소 2008 法學硏究 Vol.19 No.1
The Iching is the book to foretell. To make the trigram(卦) can be the unscientific. But to interpret the trigram is very scientific. The view point of the life is reflected well at the interpreting of the every divination sign(爻) with the sense of values of that time. The Iching regard the natural world as the one with the moral and valuable appraisal in this point to the value. The most important in the Iching is the Geon trigram(乾卦) and the Kon trigram(坤卦). The Geon trigram(乾卦) is as if complete Yang(陽) and the Kon trigram(坤卦) is composed of complete Yin(陰). the Geon trigram(乾卦) and the Kon trigram(坤卦) play the role to bear everything. The trigram from Iching is composed of the 6 element of the Yin and the Yang. The 6 unit elements(六爻) begin to changing work from the first to the sixth. The second elements(二爻)and the fifth elements(五爻)of this the 6 unit elements(六爻)play most important role. We think a good situation of both of them to cooperating and harmony of each other. We can understand the Iching regarding the natural worl as the one with the moral and valuable appraisal in the interpretation of the 6 unit elements(六爻). Therefore the last valuation of the trigram always come to an end of that We must imitate the virtues of the moral value of the nature. The great harmony and balance in the natural world have been achieved always well. The human society must imitate the moral value of the natural world, and should preserve and cultivate the nature(性) from the nature. The legal system is understood the device to realize of establishing natural morality. The legal system is regarded to realize to make balance and harmony as important goal therefore.
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