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동(東)아시아법사(法史)에서의 보통법(普通法)(Ius Commune)의 형성(形成)과 몰락(沒落)
최종고 ( Chong Ko Choi ) 서울대학교 법학연구소 2010 서울대학교 法學 Vol.51 No.4
본 논문은 독일 법사학자대회(Deutscher Rechtshistorikertag)에서의 기조강연의 하나로 작성되었는데, 동아시아보통법(ostasiatisches ius commune)이란 관점에서 중국, 한국, 일본법사를 개관하면서, 어떻게 보통법이 형성되었으며, 서양법의 수용과 함께 몰락되었는지를 서술한다. 그러면서 오늘날 동아시아공동체(East Asian Community)의 건설을 위해 유럽에서처럼 보통법의 개념이 새롭게 중요시됨을 지적하려 한다. I. 동아시아법사의 요약: 서양의 법학계에는 비교적 알려져 있지 않은 동아시아법사를 중국법사, 한국법사, 일본법사의 순서로 고대, 중세, 근세로 나누어 간결히 요약 소개하였다. 지금까지의 각국 민족법사의 연구에서 공통의 동아시아법사를 시사하고 있다. II. 동아시아보통법의 형성: 동아시아법사의 공통적 기반으로 동아시아보통법(ius commune)의 발굴을 1) 법전화, 2) 법률유교, 3) 판결, 4) 향약, 5) 율학, 6) 화해와 중재, 7) 해시법(Seerecht)의 측면으로 나누어 분석하였다(최-테제). III. 일본법학의 형성과 중국한국의 기여: 지금까지 알려져 있지 아니한 역사적 사실로, 도쿠가와 일본의 법학의 건설에 중국인 학자와 이진영, 이매계 같은 한국인 학자가 기여하여 당시 어느 정도 보통법학을 수립한 면을 지적하였다. IV. 한국과 일본의 갈등해결: 조선왕조와 도쿠가와 일본이 쇄국정책을 사용하였지만 인접국가로서 불가피한 접촉과 갈등이 있었는데, 이를 극복하기 위하여 양국은 지혜를 모았다. 역사적으로 야기된 7가지 사례를 설명하였다. V. 동아시아에서의 보통법의 몰락: 19세기 이후 중국, 일본, 한국에서의 서양법의 수용과정을 고찰하고, 특히 서양인 법률고문들의 역할을 분석하였다. 결론: 동아시아보통법의 전망 동아시아는 유럽과는 다른 역사적 법전통과 문화를 갖고 있지만, 오늘날 급속화되는 세계화(Globalisierung)의 추세 속에서 생존하기 위하여는 민족주의를 넘어 지역적 유대를 강화해야 한다는 논의가 각 방면에서 제기되고 있다. 괴테는 학문적인 것이 시작될 때 정치적인 것이 사라진다고 했는데, 적어도 법사학자들은 동아시아에서도 공통적 기초를 모색하고 건설하는 일에 적극적으로 나아가야 할 것이다. This article, originally drafted for the 37th Conference of the Deutscher Rechts-historikertag on September 5-9, 2008 in Passau/Germany, aims to survey the whole process of the formation and the deformation of the East Asian Common Law (ius commune). It has been gradually clear, that the concept of the common law becomes more important for the East Asian community in the formation. In the first part, the author tries to make a short introduction of the Chinese, Korean and Japanese legal histories to the Western audiences. He maintains that the national legal histories of these three countries must be reviewed from the transnational perspective. In the second part, my Choi-Thesis on the East Asian Common Law is explained. It is composed of seven elements: 1) Codification, 2) Legal Confucianism, 3) Judicial Reasoning, 4) Community Compacts, 5) Traditional Jurisprudence, 6) Mediation and Reconciliation, 7) Sea Trade Law. In the third part, the formation of the jurisprudence during Tokugawa-Japanese is elaborated. The author reveals the historical fact that it became a sort of common jurisprudence with the participations of the Chinese and Korean legal scholars like Chu Shunshi (1600-82), Yi Chinyoung (1571-1633) and his son etc. In the fourth part, the author shows seven legal cases, which arose between Tokugawa Japan and the Joseon Kingdom. He arues that these two states could succeed in finding the solution through their common legal reasoning. In the fifth part, the fall of East Asian order is explained as the process of the reception (or imposition) of the Western law in East Asia. The Western judicial counselors were invited to these countries to modernize (westernize) the traditional common law. Good or bad, the legal integration is necessary for the formation of the East Asian community. For this purpose, the concept of the East Asian common law is necessarily important. All jurists in this region should keep in mind this task for the better furure.
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최종고 ( Chong Ko Choi ) 아세아여성법학연구소 2010 아세아여성법학 Vol.13 No.-
This rather free article tries to review the possibility of combining Asian women jurisprudence and Asian women theology. The reason is because it is written to celebrate Prof. Kyungsook Bae for her 80th birthday, the pioneering leader of Asian jurisprudence and a devout Buddhistic believer. First, I shortly describe my experiences around women studies and jurisprudence in Korea, particularly through Seoul National University School of Law since last 1960s. As a result I could create a chapter on Feminism and Jurisprudence in my English book East Asian Jurisprudence(Seoul National University Press, 2009). Secondly, I try to describe the contents of Asian women theology, particularly that of han(agony or sorrow). Asian women theologians like Prof. Hyunkyong Chung at Union Theological Seminary have tried to explain the meaning of han through the historical context of Korean(or East Asian) women. I argue that this kind of han theology must be overcome or become mature through the human rights of women. Thirdly, I review the combination of Buddhism and Christianity in the Korean context. Historically, Korean Buddhism was introduced from India via China. I pay a keen attention to the possibility of the contacts of Buddhism and Judaism on the way of the Silkroad during Tang and Shilla dynasties till 10th Century. I argue here for the first time in Korean academism that some names of the Buddhist missionaries like Ado, Sundo, Mukhoja or Maranata might be the "black Jews" or "Jewish Buddhists"(so-called Jubu). Scholars point out the similarities between the New Testament and the Beobhwakyong Sutra. Hans Kung argues that God is the transpersonal being, and Prof. Hisung Kil emphasizes that we can meet God only in the "inner emptiness". I feel happy to see that there are quite active dialogues and cooperations between Buddhists and Christians in the current Korean society. Cnclusively, Asian women theology and Asian women jurisprudence anticipate the more positive perspective in the future. Korean society is transforming rapidly into a multi-ethinical and multi-cultural society. Therefore, Jurisprudence and theology also must be renewed continously for this new context.
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춘원(春園)의 한국법과 일본법체험 -이광수장기우삼이연호(李光洙長崎祐三李淵瑚)를 중심으로-
최종고 ( Chong Ko Choi ) 아세아여성법학회 2014 아세아여성법학 Vol.17 No.-
Lee Kwangsoo(pen name Chunwon, 1892-1950) was the “Korean Natzume Soseki” or the “Korean Tolstoy”, who experienced the Korean and Japanese law and society during the colonial period of 1920-40’s. Chunwon studied at Meiji-Kakuin Middle School(1905-10) and Waseda University(1915-19) in Tokyo and much after at Keijo Imperial University in Seoul(1926). He became the most famous and influential writer at that time. He was accused as a “patriotic independence movement leader” in the Donguhoe case(1937-41). Even though he was sentenced not guilty at the first instance, the prosecutor Nagasaki Yujo(1990-63) re-examed and appealed to the second court. The appeal court sentenced Lee to the five-year imprisonment. This case continued for four and half years long. The final court sentenced Lee and all his comrades not guilty due to the vigorous denfence of the Korean attorneys like Kim Pyongro, Lee In and Huh Hon etc. In such a long-run case, Chunwon made a unwanted negative relationship with his accusing prosecutor Nagasaki. Ye Yunho(1919-99) was a Christian student at Chunchon High School and read the books of Chunwon. He made a secret book club named Sangrokhoe(Ever-Green-Club). He was arrested and sentenced to 2 and a half years. After his imprisonment he had to stay at the Daehwasuk(Yamatojuku) for the indoctrination of the Japanese spirit. The director of this institution was Prosecutor Nagasaki. Nagasaki liked Ye and made Ye the home-teacher of his son. Chunwon also was summoned to the event of the Daewhasuk and wrote a report of his experience there. So far the human relationship of these three persons became familiar and humanitarian. After the liberation in 1945, Nagasaki Yujo was arrested to the American Military Government court. He was examined by the Korean prosecutor Cho Jechon and sentenced to one and half years imprisonment. However, according to the American policy of no punishment of the former-Japanese officers, Nagasaki was sent to the Fukuoka prison and released there. He became a attorney and the vice-president of the Fukuoka Attorney Association and died in 1963. His son also studied law and died in 2003. Ye Yunho became a Christian pastor. At the time of Korean liberation and the Japanese returning to Japan, Pastor Ye escorted the Japanese pastors Uruga and Kitajima to their homes in Japan. Ye visited Pastor Kagawa Toyohiko in Tokyo and was influenced much by his committment to the poor and begger people. Ye also became a Korean Kagawa and expressed his feelings and observations through his drawings and essays. Ye wanted to see the Nagasaki Yujo and his son in vein. Ye siad, that he wanted to preserve the human solidarity between the Koreans and the Japanese. I have recently published two books: My Life: Chunwon’s Autobiography (Puron Sasangsa, 2014, 670pp.) and A Biography of Ye Yunho(Handl, 2014). Though these life stories and their human relationships, we can learn much about the “Cosmopolitan and humanitarian spirit”, which is needed for the future development of East Asian Peace community.
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