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김권정 한국기독교사회윤리학회 2011 기독교사회윤리 Vol.22 No.-
19세기말 근대전환기에 태어난 윤치호는 전통적 유학교육을 통해 유교적 지식인으로 성장하였다. 근대화의 사회적 흐름 속에서 그는 일본 유학을 통해 근대문명을 체험하였다. 갑신정변의 좌절과 함께 그는 중국 상해로 망명을 떠나야 했다. 그 곳에서 그는 개인윤리 차원에서 기독교로 개종하였다. 이후 미국유학을 통해 그는 기독교 사회윤리를 수용하게 되었다. 그는 개혁운동의 방략을 기독교 사회윤리 차원에서 정립하였다. 이후 그는 제도개혁과 독립협회운동을 통해 사회적 실천을 전개하였다. 일제의 침략에 맞서 한국인의 각성과 민족공동체의 실력양성을 위한 애국계몽운동을 펼치기도 하였다. 일제 강점기 아래 국내에서 그는 기독교 사회윤리 차원에서 기독교청년운동, 여성운동, 언론운동, 교육운동 등을 통해 무너진 민족공동체를 다시 재건하고자 하였다. 윤치호는 근대전환기 유교적 세계관의 ‘단절’을 시도하였고, 새로운 대체자로 기독교 신앙을 주장하였다. 그는 삶의 인식틀 차원에서 윤리적 심각성을 강조하였다. 이를 중심으로 윤리 패러다임을 체계화시켰다. 또 그의 사회윤리관은 기독교의 실용성과 실천성에서 비롯되었다. 그런 점에서 그의 기독교신앙이 내세보다 현세에 집중하는 결과를 가져왔다. 그는 기독교 윤리를 현실적 실천윤리로 인식하였다. 이것이 사회개선 및 변혁에 사명의식을 가지는 공익적 사회윤리를 제공한다고 보았다. 그리고 그는 약육강식의 사회진화론을 현실적으로 인정하였다. 그러나 ‘기독교의 하나님’을 ‘숙명적 하나님’으로 받아들이지 않았다. 그는 기독교의 청지기 윤리를 통해 이를 극복하였다. 이것은 일본제국주의 압제아래서 절망적인 정치현실에 좌절하지 않고 민족을 발전시킬 수 있는 희망을 가지는 원동력이 되었다. Yun Chi-Ho who was born in the transition period to modern times at the end of nineteenth century had grown as a Confucius intellectual through traditional education of Confucianism. Within the social trend of modernization, he experienced modern civilization by studying in Japan. He had to go on an exile to Shanghai, China along with the frustration of 1884 coup. At that place, he had converted to Christianity on the level of personal ethics. Studying in the United States afterwards, he started accepting the social ethics of Christianity. He established the strategy of reformation movement on the level of Christian social ethics. Afterwards, he had spread out social practices through reformation of system and independence association movement. He had also spread patriotic enlightenment movement to awaken Korean people and raise the skills of national community. In the period of japanese occupation, he tried to reconstruct the collapsed national community through Christian youth movement, women`s movement, press movement and education movement, etc on the level of Christian social ethics. Yun Chi-Ho attempted to break with Confucianism related view of the world in the transition period to modern age and insisted on Christian faith as a new substitute. He emphasized on the ethical severity on the level of paradigm of life. He systematized the ethical paradigm on this basis. Also, his social ethics originated from the practicality and practice of Christianity. In this aspect, his Christian faith had brought the result of concentrating on this life than afterlife. He recognized Christian ethics as realistic practical ethics. He considered this as providing the social ethics of common good having awareness of mission in the social improvement and reformation. And he realistically accepted the theory of social evolution dealing with the law of the jungle. But he did not accept the ‘God of Christianity’ as ‘God of destiny’. He had overcome this through the stewardship in Christianity. This had become a driving force of having the hope to develop our race without getting frustrated within a hopeless political reality under the oppression of Japan`s imperialism.
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김성은 한국경영법률학회 2011 經營法律 Vol.21 No.2
The studies on Nam-Gang through have attempted to look at the root of his social ideology which was the foundation of his business ethic and its possible impact on the current Christianity-based Corporate Social Responsibility(CSR). He was born at the juncture of declining old Chosun dynasty and the forced opening of the country by Japanese invasion. In his birthplace in North-West province of the country, there were some prominent commercial, industrial capitalistic activities prevailing. Christian faith and culture were relatively early landed at the province and were working for an era dawning as this area had been neglected by the central power of Chosun confucian dynasty. He accumulated a great amount of capital by conducting inter- national commerce, and transporting related business. His business featured a more modernistic management, and CSR, compared to most of other hand-craft level of industries in Korea at that epoch. A well-known Korean independence movement enlightener, followed by his conversion through a sermon by Rev Han Suk Jin in Pyoung yang. Compared to many other christian pioneers who lost faith when their efforts to set the country from Japanese colonization were frustrated, his faith was rather taking root firmly as a basis for his endeavor to independence as well as prosperity movement for his people. His encounter with Dosan led him to operate his business with patriotic spirit. In other words, he returned most of capital profit earned from his business for the CSR. His business purpose can be summarized as to save the nation through economy, education and social reform. He led an organization called SinMinwhoi and encouraged people to establish national capital and improve the productivity against the Japanese capitalistic invasion. His national spirit is clearly reflected in national events such as 105 people 1st of March movements. National independence movement, business activity and his Christian faith were inseparable. To him, a faith unrelated to the deliverance of the nation was meaningless. His business spirit as a Corporate Social Responsibility Also his business spirit as a steward of God demon- strated the quality of honesty, hard working for the liberation of the nation. The humanistic effort for the improvement of the working condition, and the deliverance of the nation through education and among social activity were the two pillars of his ideology which can be a challenging lesson to the present-day people in business field as well as education and social activists. The key point of his business ideology is that the purpose of business as a steward of God is not in pursuing capitalistic interest itself but in returning it to the society. Moreover, he donated his body in his death to make a sample for the biology students.
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