하형양(何衡陽)의 인과응보 사상 연구

조원일 ( Cho Wonil ) 한국유교학회 2021 유교사상문화연구 Vol.- No.83

하형양의 인과응보 사상을 개괄해보면, 기본적으로는 숭유억불의 경향을 발견할 수 있게 되는데, 이는 사상의 내용이나 혹은 논증의 근거 측면에서 보았을 때 대부분 유가의 개념을 인용하여 불교의 주장을 반박하고 있음을 어렵지 않게 발견할 수 있게 되는 것에 기인한다. 즉 하형양은 유가의 전통적인 선악인과응보 관념에는 동의하지만, 불교의 윤회 인과응보 이론에 대해서는 그것의 현실성에 대하여 부정하는 입장을 취한다. 즉 하형양은 인과응보의 문제에 있어서 유가와 불교의 이론에 대하여 취사선택을 분명하게 했던 것이다. 하형양의 숭유억불의 사상 형태는 실제로 하형양의 인과응보 사상의 중요한 특징으로 자리매김 하게 된다. 하형양의 불교의 인과응보설에 대한 반박의 이론노선에서 유가사상을 끌어들여 불교의 인과응보설 문제점을 밝힌 것은, 하형양의 인과응보 사상의 백미라고 할 수 있을 것이다. 그렇지만 한편으로는 객관적인 경험 사례를 들어서 인과응보설의 허구성을 드러낸 것은 그다지 이상적인 모습이라고 볼 수 없는데, 그것은 경험적 지식은 그 자체로 한계성을 가질 수밖에 없기 때문에 감각기관과 경험을 초월한 인과응보 이론에 대한 검증이 불가능했던 것에 기인한다고 볼 수 있다. If we take an overview of He heng yang's thought of retributive justice, we can find the tendency of'respect Confucianism & Repression Buddhism'. In terms of the content of ideas or the basis for argumentation, it can be found that most of the arguments of Buddhism are refuted by citing the concept of Confucianism. In other words, He heng yang agrees with the Confucian traditional notion of good and evil retributive justice. However, he takes a stance against Buddhism's theory of samsara and retributive justice. In other words, He cheng tian maintained the position of Confucianism in the matter of causal retribution. He heng yang's thought of Respect Confucianism & Repression Buddhism is an important feature of his thought of retributive justice. He cheng tian revealed the problem of Buddhism's retributive justice by choosing the Confucianism idea in refuting Buddhism's retributive justice. This can be said to be the essence of He cheng tian's thought of retributive justice. However, on the other hand, there is a problem in revealing the fiction of retributive justice by taking an objective case of experience. In other words, it is because empirical knowledge in itself has limitations, so it was impossible to test the theory of retributive justice that transcends sensory organs and experiences.

이행기 정의를 통해 본 일본 한센인 운동, 1946~2009

김재형,오하나 한국사회사학회 2019 사회와 역사 Vol.0 No.121

This article seeks to examine the Japanese civil society’s efforts to solve the problem of people affected by Hansen’s disease(PAH), who had been coercively institutionalized for a lifetime in the facilities under the “Leprosy Prevention Law” that lasted for nearly ninety years with the concepts of transitional justice. To do this, we categorize the transitional justice into retributive justice, restorative justice, and transformative justice, and examined how each phase of PAH social movement in Japan conforms to which justice’s characteristics. PAH social movement in Japan can be broadly divided into three phases: ① a prior phase; ② a phase of retributive and restorative justice; ③ a phase of restorative and transformative justice. The first phase was a time when the concept of transitional justice had not yet worked sufficiently, but it should be emphasized that the basis for it had been formed. The Second phase was a period when retributive justice and restorative justice had been realized at the same time and in part. Through the lawsuit, the failures of the administrative and legislative bodies were recognized and eventually the apology was made by the Prime Minister. At the same time, PAH’s damages caused by wrong policy was formulated and economic compensation was completed based on this. However, revealing the truth through litigation was limited to the assailants’ abuse rather than the specific damage of the victims, and not to reach the social and institutional efforts to solve this issue. Finally, the period of enactment of the Act on Promotion of Resolution of Hansen’s Disease Issues was a time when restorative justice and transformative justice were pursued at the same time. In this period, the concept of damage-recovery was more broadly defined, and also various efforts to do so were made. Moreover, PAH and Japanese civil society pursued the transformation of social-cultural system by stating their efforts to provide devices to prevent similar discrimination against PAH. When we analyze Japanese PAH’s social movement with the concept of transitional justice, we find, in theory, its fluidity and multi-dimensionality on one hand, and in practice the way of dealing with past history issues should be not just one-off event, but a series of accumulated diverse efforts on the other hand. 이 글은 90년 가까이 지속된 「나예방법」에 의하여 한센병시설에 일평생 수용당해야만 했던 한센인 문제 해결을 위한 일본 사회의 노력을 이행기정의 개념을 가지고 살펴보고자 했다. 이를 위하여 이행기정의를 응보적 정의, 회복적 정의, 변혁적정의로 구분하고, 일본 한센인 운동을 크게 ① 이행기 정의 실현 예비기, ② 응보및 회복적 정의 실현기, ③ 회복 및 변혁적 정의 실현기의 세 시기로 나누어 살펴보았다. 첫 국면인 법 개정 및 폐지 운동기는 아직 이행기 정의 개념이 충분히 작동하지 못했던 시기이지만, 변혁적 정의가 태동했다는 점에서 중요하다. 특히 이 시기에 당사자 단체가 형성되었고, 전문가 집단이 이를 지지하기 시작했다. 두 번째국면인 배상청구소송기는 응보적 정의와 회복적 정의가 동시에 그리고 부분적으로실현되었던 시기라 할 수 있다. 소송을 통하여 행정부 및 입법부의 잘못이 인정되었고 이에 따라 국가의 사과와 경제적 보상이 이루어졌다. 마지막으로 한센병문제기본법 제정기는 회복적 정의와 변혁적 정의가 동시에 추구되는 시기였다. 피해회복의 개념을 더욱 광범위하게 정의했으며, 한센인에 대한 유사한 차별이 발생하는것을 방지하기 위한 장치들을 마련하기 위한 노력을 명시함으로써 사회문화적 구조에 대한 변화를 추구했다. 일본의 한센인 운동 사례를 통해 이행기 정의가 중첩적으로 나타나는 것을 확인했으며, 실천적으로는 정의를 성취하는 단발적인 사건보다는 운동의 축적된 역사적 경험이 중요함을 알 수 있었다.

중국 육조시기의 인과응보 사상 연구

조원일 ( Cho Won Il ) 영산대학교 동양문화연구원 2022 동양문화연구 Vol.36 No.-

본문은 인도에서 발생한 불교의 주요한 사상 가운데의 하나인 인과응보설이 중국 위진남북조시대에 공전의 유행을 하면서, 중국 전통문화의 입장을 옹호하는 사상가들의 반발을 초래하게 된 점에 착안하여 불교와 중국 전통사상가들의 관점을 비교하는 방식으로 논의를 진행했다. 불교에서 말하는 인과응보는 선악의 원인이 있으면 반드시 그에 상응하는 즐거움과 고통의 결과가 있는 것을 의미한다. 불교에서는 여기에 업業 개념을 접목시켰는데, 이러한 업은 원래는 인간의 모든 행위를 지칭하는 것으로 어떠한 형태의 행위에도 반드시 선악과 길흉의 응보를 가져 온다는 인과 관념과 연결되고, 거기에서 과거·현재·미래의 삼세에 걸친 윤회사상이 중국인의 세계관에 윤색 되었던 것이다. 위진남북조시대에 유행했던 인과응보 사상은 불교 윤회설의 근간을 형성하는 매우 관건적인 성격을 가진 사상이라고 할 수 있다. 이와 같은 중국 육조시기 불교 윤회설의 사상적 토대가 되는 인과응보 사상에 대하여 본문에서는 불교와 중국의 전통적인 인과응보 사상과 인과응보 사상의 논쟁배경을 중심으로 논의를 진행해보도록 하겠다. The text examines the fact that the retributive justice theory of Buddhism that occurred in India became widespread in the period of Wei-Jin Southern and Northern dynasties in China, which led to a revolt from traditional Chinese thinkers. So, in the text, the discussion was conducted by comparing the viewpoints of Buddhism and traditional Chinese thinkers. Retributive justice in Buddhism means that if there is a cause of good or evil, there must be a result of joy and suffering. In Buddhism, the concept of karma was connected here, and this karma originally refers to all human actions. In other words, it is connected with the retributive justice that any form of human behavior always brings good and evil, happiness, and unfortunate results. In addition, to this content, three generations of the past, present and future were added to the Chinese worldview. The idea of retributive justice, which was popular in the period of Wei-Jin Southern and Northern dynasties in China, can be said to be a very important idea that forms the root of Buddhist samsara. The retributive justice idea, which is the ideological foundation of the Buddhist samsara during the six dynasties in China, will be discussed, focusing on the background of the controversy between Buddhism and the traditional Chinese idea of retributive justice and the idea of retributive justice.

회복적 사법의 한계 극복 및 형사사법 정의와의 조화 - 소년사법을 중심으로 -

신혜진 ( Shin Heajin ) 한국소년정책학회 2021 少年保護硏究 Vol.34 No.2

If we look at the characteristics of recent school violence and juvenile crimes, there are many propensities to commit crimes to finance entertainment expenses, Internet games, and gambling, rather than crimes committed because of economically difficult family circumstances. It is being grouped and organized, verbal violence in cyberspace is also increasing, and the tendency to show off crime through SNS is greatly increasing. They seem to have no fear of crime at all, and they seem to lack social skills as well as empathy and conflict resolution skills. It would be said that existing criminal justice, which seeks strong and retributive punishment for juvenile offenders, is no longer enough to fundamentally solve juvenile crimes. I think restorative justice, which contributes to the acceptance of juvenile's voluntary responsibility and return to society, and has a positive effect on the recovery of victims and increasing the participation of the local community, needs to be supplemented with the criminal justice system while harmonizing with criminal justice. Therefore, it is necessary to analyze various problems such as the limitations of the restorative justice system in the juvenile justice field, which is being implemented under the current law, and study ways to engage the family and the local community, not just the participation and mediation of both parties. I think it is necessary to introduce criminal mediation tailored to juvenile crimes such as parental participation, and it is necessary to clearly classify the crimes subject to restorative justice, and to clarify the regulations on institutions responsible for implementing restorative justice and procedures. The restorative justice process should be implemented over a long period of time, from six months to one year, as in the United States and the United Kingdom, and more systematic training is urgently required for mediators and participants who practice restorative justice. Through this improvement process, restorative justice will be able to properly achieve the goals of reintegration of the perpetrators into society, the healing of the victimized juveniles, and the restoration of the community in the juvenile justice field.

케사레 베까리아(Cesare Beccaria)의 사형폐지론에 대한 비판적 연구

이상원(Sangwon Lee) 신학지남사 2015 신학지남 Vol.82 No.1

Cesare Beccaria became the starter of the movements of abolition of capital punishment in the western soceity by proposing the theory of complete abolition of capital punishment aiming at reforming the legal reality in which capital punishment had been imosed even to very trivial crimes. Through his theory which is grounded in utilitistic legal philosophy, he argues that the purpose of punishment must be changed from the realization of retributive justice to the efficient prevention of crimes. Capital punishment must be abolished, for it has no preventive effect of crimes except for the case of state treason. The primary purpose of punishment must be, however, the realization of retributive justice. The effect of prevention of crimes can be discussed after retributive justice has been accomplished. The Mosaic civil law realizes retributive justice thoroughly. Capital punishment is the most fundamental, universal legal institution which directs other legal punishments to realize retributive justice, for the fairest punishment to the most cruel crime i.e., intentional murder is none other than capital punishment. Capital punishment is supported by Genesis 9:6, the Mosaic civil law which applies it to about 20 crimes including intentional murder, and Romans13:4 etc. The Mosaic civil law and Romans 13:4 shows clearly that a nation is the admininstrator of capital punishment. The very realization of retributive justice which capital punishment aims at has the preventive effect of crimes, so that retributive justice and the preventive effect of crimes must not be separated. The preventive effect of crimes of capital punishment is identified in that God Himself says the effect, and capital punishment functions as a powerful and constant psychological controlling element. Capital punishment is better than life sentence in that it has a more effective remeding function. Just as the Mosaic civil law opens the possibility that capital punishment can be replaced by paying a ransom except for intentional murder, so the Reformed tradition opens broadly the possibility to replace capital punishment by other kinds of punishment like a long prison sentence except for intentional murder. Therefore, it is nor desirable to close the possibility imposing capital punishment even to intentional murder by abolishing capital punishment completely. It is to ignore the clear indications of the Scriptures about capital punishment.

인문교정학의 형벌철학적 기초

조극훈 아시아교정포럼 2016 교정담론 Vol.10 No.3

이 연구의 목적은 응보적 정의와 회복적 정의의 절충가능성을 논증함으로써 인문교정학의 형벌철학적 근거를 모색하는데 있다. 처벌 중심의 교정 교화 정책이 수형자의 교정의 실효성과 지속성을 달성하는데 한계가 있다는 비판적 인식은 교정학의 새로운 패러다임을 모색하는 계기가 되었다. 회복적 정의론은 그러한 전환적 패러다임중의 하나이다. 이 패러다임은 가해자와 피해자 그리고 그들이 속한 지역사회를 사법절차에 참여할 수 있는 제도 및 프로그램을 통해서 가해자의 반성과 인간성 회복, 피해자의 용서와 자율성 지향, 지역사회의 복원을 지향한다. 그러나 회복적 정의는 가해자와 피해자의 설정문제, 공판절차의 참여문제, 양형판단의 문제 등과 같은 사법절차상의 측면에서 뿐만 아니라 무죄추정의 원칙, 자발적 선택, 사법 공간 등과 같은 비정형성의 문제와 같은 정의의 원칙의 측면에서도 현행 형사사법체계 및 그 근거인 응보적 정의와 충돌한다. 회복적 정의와 응보적 정의가 절충될 수 있는 절차가 필요하며, 이는 인문교정학의 정립에도 중요한 역할을 한다. 본 연구에서는 교정담론의 새로운 경향으로 자리잡고 있는 회복적 사법의 의의와 그 한계를 중심으로 보완된 형식의 형벌철학이 필요하다는 점과 인문교정학이 새로운 교정담론으로 정착하기 위해서는 현행 회복적 사법의 문제점을 극복하고 인문적 요소가 가미된 형벌철학이 정립되어야 한다는 점을 주장하고자 하였다. 이를 위해 먼저, 인문교정학의 개념과 방법 및 정의론과의 관계를 논의하였고, 다음으로 회복적 사법의 개념과 쟁점들을 정리하면서 회복적 사법과 형사사법의 절충가능성을 제시하였다. 마지막으로 회복적 정의의 한계를 극복하고 인문학적 요소가 가미된 형벌철학의 가능성을 제시하였다. This study’s purpose is in seeking punishment-philosophical grounds of humanities and penology by looking into compromise possibility between retributional justice and restorative justice. The critical perception that there is limit in the punishment-oriented correction and edification policy so far as to attain effectiveness and durability of prisoner’s reformation triggered seeking of a new paradigm in corrections. Restorative justice is one of the transformational paradigms. This paradigm aims for assailants’ self-reflection, recovery of humanity, forgiveness and autonomy of victims, and restoration of communities through systems and programs in which assailants, victims, and local communities can participate in judicial proceedings. However restorative justice conflicts with current criminal judicature system and its grounds, retributional justice, in not just in the judicial proceedings aspects such as problem of establishment, participation problem in trial procedures, and sentence judgment problems, but also in the aspects of rule of justice like disconformity problems such as the presumption of innocence, voluntary selection, and jurisdiction space. A proceeding is necessary for restorative justice and retributional justice to compromise, and this plays an important role in founding humanities and penology as well. In this research it will focus on proving the necessity of the significance of restorative justice which is rising as a new trend in correction discourse and a penology that is supplemented, centering on its limits and it will also argue that in order for humanities and penology to settle as a new correction discourse, it needs to overcome the problems of current law restorative justice and establish a penology that is applied of humanity. For these arguments, firstly the paper discussed the concept and method of humanistic penology and relation with justice, then it sorted out the concept and issues of restorative justice as well as suggesting the compromise potential in restorative justice and criminal judicature. Lastly the paper suggests the possibility of penology that includes humanistic elements that transcends over the limits of restorative justice.

서구 정의 개념의 지성사적 연원에 관한 연구

김현수(Hyun Soo Kim) 한국기독교학회 2010 한국기독교신학논총 Vol.71 No.-

This paper is designed to explore the intellectual roots of the western concept of justice. Justice has been and is one of the central issues both in theology and in philosophy. Both in theology and in philosophy, basically, justice has been defined as "giving one" s due share to each person(suum cuique)."To understand this definition of justice, I maintain that we must turn our attention to ancient Greek thinkers such as Homer, Hesiod, Solon, Socrates, and Plato because they articulated the concept of justice for the first time in human history. In my opinion, Homer and Hesiod starts defining the meaning of justice as distributing "moira" among persons which is considered "due share." Finally, Plato gives us the perfect definition of justice as "the having and doing of one`s own and what belongs to oneself" which corresponds to "sum cuique." In exploring the intellectual backgrounds of this Plato`s concept of justice, I come to the following conclusions: (1) The ancient Greek thinkers were interested in the issue of justice because they regarded justice as a necessary condition for the world of cosmos and harmony. (2) The basic concept of justice, "suum cuique," includes the two forms of justice: distributive justice and retributive justice. In other words, justice can constitute the order world of in two ways. One is by distributing due share to each person in a community, and the other is by rectifying injustice which means encroaching on other`s due share. (3) With Plato this meaning of justice becomes something new in two senses. First, Homer and Hesiod regard justice as rising from the gods, but Plato considers it the humanmade order based on human rational power. Second, before Plato the order of justice is established and preserved by the external means, but in Plato it becomes intrinsic one. That is, the order of justice is primarily related to the king`s privilege in times of Homer and Hesiod and to national law after Solon, but with Plato it is connected with the intrinsic thing, the state of soul. According to this course of internalization, the concept of justice changes from themis (customary justice) to dike (legal justice) and finally to dikaiosyne (rational justice). In interdisciplinary sense, I think that this study can contribute to the theological and Christian ethical understanding(s) of justice.

애도와 정의의 뫼비우스 띠: 셸리의 『프랑켄슈타인』

오봉희 ( Bonghee Oh ) 한국18세기영문학회 2017 18세기영문학 Vol.14 No.2

This paper examines the inextricable connection between mourning and justice in Mary Shelley’s Frankenstein. Among the three concentric narratives, Victor’s story contains many deaths. All the deaths except Caroline’s are directly or indirectly caused by the Creature’s violence and demand mourning. But Victor fails to mourn successfully because he considers himself the real cause of those deaths in that he himself created the Creature. After his hopeless attempts to gain sympathy from humans, the Creature demands Victor to create a female companion as a right. To be able to mourn, Victor should comply with the Creature’s request and make things right. But his sense of duties towards his fellow-creatures leads him to break his promise to make the Creature a female companion, which incites the Creature’s rage. They get caught into a vicious circle of revenge in which retributive justice is the only raison d’etre. The Creature cannot satisfy his desire for a sympathetic relation with another being and therefore destroy those who are dear to Victor. Victor gets devastated by the loss of his loved ones but cannot mourn for them successfully because he is partly responsible for those deaths. Only restorative justice can help them to break the logic of retributive justice and thereby the Mobius strip of mourning and justice. But neither of them is able to seek restorative justice and reconciliation.

학교폭력에 대한 경찰의 대응방안: 회복적 정의와 응보적 정의의 관점에서

강욱 ( Wook Kang ),이주락 ( Ju Lak Lee ),정석진 ( Seok Jin Jeong ) 대한범죄학회 2013 한국범죄학 Vol.7 No.2

A number of suicide incidents along with other serious events that have occurred recently have drawn attention to the issue of school violence. In response to the problem, government officials are discussing possible measures and the police is implementing different interventions. This study analyzes five major policies of the police. The results disclose that the police is still administering policies based on retributive justice, and some of the measures have aspects of both retributive and restorative justice. Although the organization has strived to focus on restorative justice in which victims are recovered through the support of local communities and offending students are provided with proper guidance instead of punishment-oriented programs. Despite the effort, there seems to be an ambiguity in regard to what restorative justice is and the measures focusing on the offenders are still prevalent. The study results emphasize the need for responding to school violence from the perspective of restorative justice and considering victims and local communities as one entity while systematizing their participation. Furthermore, providing educational sessions for the police officers with the responsibilities related to school violence on restorative justice will help it take root in the field.

응보적 정의와 회복적 정의 - 사형제도를 중심으로 -

이종원 한국실천신학회 2011 신학과 실천 Vol.0 No.28

본 논문은 응보적 정의와 회복적 정의의 차원에서 사형제도를 고찰하면서 기독교의 핵심개념인 용서와 화해라는 개념을 통해 사형제도에 대한 대안을 모색하고자 하였다. 사형은 수형자의 생명을 박탈하여 그의 생존 자체를 영구적으로 박탈하는 가장 가혹한 형벌이라는 점에서 극형 또는 생명형이라고도 불린다. 응보적 정의에 따르면 살인자는 죽음으로서 자신이 저지른 잘못에 대하여 응분의 대가를 지불하는 것이 마땅하다고 주장한다. 하지만 사형은 하나 뿐인 생명을 의도적으로 박탈하기 때문에 범죄자들의 회복가능성을 원천적으로 차단해 버리게 된다. 응보적 정의에 대한 새로운 대안으로서 회복적 정의가 대두되었다. 회복적 정의는 목적은 범죄로 인하여 파괴된 범죄자와 피해자 및 사회 공동체 사이의 관계를 회복하는 데 있다. 회복적 정의는 응징이나 보복의 차원이 아니라 회복의 차원에서 범죄자와 피해자 그리고 공동체를 새롭게 조명한다. 구약성서에서 하나님은 악인이 죽는 것을 기뻐하시지 않고 오히려 그가 악에서 돌이켜 사는 것이 기뻐하신다(겔 18:33). 신약성서에서 예수는 “눈에는 눈”이라는 모세의 율법을 거부하고 악한 자를 대적하지 말 것(마 5:39)을 강조하였고, 바울은 선으로 악을 이기라(롬 12:21)고 강조하였다. 또한 생명은 존엄하며 신성한 가치를 지니기에 사형제도 보다는 가석방 없는 종신형제도가 더 바람직하다. 우리는 사형제도가 더 이상 필요없는 세상을 만들기 위하여 사회 구조적인 환경을 개선해야 한다. 우선 범죄예방을 위한 사회적인 기반여건을 개선할 필요성이 있으며, 이와 더불어 교육과 관련된 제반 환경과 제도를 개혁하는 면에 더욱 관심을 갖고 진정한 생명존중의 가치를 확산시키기 위해 힘써야 할 것이다. In this paper, I want to review various perspectives about the death penalty from the viewpoint of justice. I will examine the justifications for the death penalty, especially retributive justice and restorative justice concerning the death penalty. Also I will seek alternatives for the death penalty from the perspectives of Christian ethics, focusing on the concepts of forgiveness and reconciliation. The death penalty is the most severe and fearful punishment. It completely destroys all future life of the criminal. Hence, it is called capital punishment which means the most radical and far-reaching form of human punishment. Capital punishment has been a strong debate and much controversy surrounds it. According to retributive justice, those who committed murder deserve to die because it fits the crime. Retributive justice holds that wrongdoers should be “paid back” for their wicked deeds. So execution is the morally appropriate punishment for murder. Thus death is a sufficient punishment for the most heinous crimes. Restorative justice is a process that seeks solutions to ruptured relations. Restorative justice primarily aims to promote reconciliation, repair and restoration for all parties concerned, in order to heal violated relationships. In restorative justice, punishment can be part of a process of restoring the wrongdoer as a responsible moral agent and citizen. Therefore if we accept the restorative justice, we must practice forgiveness toward the wrongdoer. In the New Testament, Jesus rejected the rule of “an eye for an eye” and St. Paul underscored the point, saying that we should not “return evil for evil” but we should “overcome evil with good". Life itself enhances the highest value of human life. Therefore we must promote the highest value of human life not by executing but by rehabilitation. We should work toward the day when capital punishment is no longer necessary. To achieve this goal, we must use our most effective long term resources, including more community-based policing, rehabilitation in and out of prison, programs that reduce drug and alcohol use, programs that strengthen family and community values, and research into which programs are most effective in reducing crime.