로마법상 여성후견(女性後見)

이진기 ( Jin Ki Lee ) 아세아여성법학연구소 2000 아세아여성법학 Vol.3 No.-

The roman guardianship of woman who did nOt stand either in patria potestate Or i/l manu or in mancipio existed throughout the whole classical period, which is of particulat interest ro me legal hisrnrians. But as regards ro the rational force behind the tutela mulitrtlm we meet the proof in the textS of jurists and especially by Cicero, which originared from the Greek philosophy: ``Mulieres omnes propter inftrmitatem [omitii maiores in tu/orum potestate esse voluenmt``. But mis reasoning was thought as absurd already afrer the leges Iulia et PaPia Pappeaea in the late Republic. Like tutela impuberuTll, the guardianship for woman was created by wiU or was based direcdy on the Twelve Tables or arose by official appointment. The father mighc appoinc a cutor for his filia by will or a husband for his wife in manu. On che srrengrh of tutela mulierum testamentaria the woman was entitled co appoint a turnr generally for every business or for specified types of business. The resramentary rutor had a illJ abdirandi and was not testrained from transfer the tutela ro another person. The second kind of guardianship for woman is tutela mulierum legitima, which was created in the case of defaulc of a testamentary turor, for the uxor i11 manu or for a freed woman. The next heir of the woman was appointed as the tutor, but, since the uxor in manu was ftliae I(Ko, his son became normally the turor inspice of his age. Claudius abolished the tutela agnalorum but nOt tutela patroni. In rhe absence of both kinds of ~IJrors or when the ruror could nor adminiscrare the guardianship one could appoinred as a tutor by a magisttate(tu/ela mulien/m decre/alis). The appointment was only possible on the Strength of lex Atilia in Rom and leges [ulia et Titia in rhe Provinces or probably on the base of Ie7latuIcomrtlta. In all these cases the old tutor was not deprived of his guardianship and might recover it when the /fltor adiunctu.r died or losed the capacity ro become a rutor. The guardianship for woman did not differ from that of tutor impuberis and therefore had its meaning in the power of tutors ro give arlCtori/aJ. Bur he had DO power over the person of the woman or over her property, even if she needed his consenr for certain legal acts. The consent of tutor could be compeUed by the magistrate when the ruror refused ro give his conseor. In the later republican times she could easily get rid of rroublesome tutors and appoinr a new tutor in [he way of effect coemptio. It was for rhis reason rhar in classical times the atl-ctoritaJ in/erpo.ri/io had become a mere formality. In addirion co it che law of Augusrus regulated rhe woman who has borned three or four children be freed from her guardianship(ius liberorllm). The guardianship for woman did not differ from that of tutor impuberis and therefore had its meaning in the power of tutors ro give arlCtori/aJ. Bur he had DO power over the person of the woman or over her property, even if she needed his consenr for certain legal acts. The consent of tutor could be compeUed by the magistrate when the ruror refused ro give his conseor. In the later republican times she could easily get rid of rroublesome tutors and appoinr a new tutor in [he way of effect coemptio. It was for rhis reason rhar in classical times the atl-ctoritaJ in/erpo.ri/io had become a mere formality. In addirion co it che law of Augusrus regulated rhe woman who has borned three or four children be freed from her guardianship(ius liberorllm).

<심포지엄 특집> 고령화 사회와 법 : 케어 윤리의 의의와 가능성 -사회구상의 핵심 개념 확립을 위해서-

정상광자 ( Inoue,Masako ) 아세아여성법학연구소 2014 아세아여성법학 Vol.17 No.-

케어 윤리는 1882년에 발달심리학자 C. 길리건이 그의 주요 저서 『다른목소리로: 심리이론과 여성의 발달』1)에서 도덕적 딜레마에 직면한 소녀와젊은 여성의 도덕 판단·의사결정 과정의 경험적 분석을 통해 도덕 판단의 ‘또 하나’의 양식으로 제시되었다. 길리건은 L.콜버그의 공정한 논리적 추론을 중심으로 한 도덕발달 이론을 정의윤리라고 부르고, 거기에 포함되어 있는 젠더 바이어스를 고발했다. 그리고 ‘케어 윤리’라고 명명한 ‘또 하나’의목소리가 공정한 논리추론(정의윤리)에 의해 완전히 지워졌으며, 혹은 한단계 열등한 것으로 간주되어 왔음을 지적했다. 길리건이 제시한 ‘케어 윤리’는 남성을 중심으로 하는 사회규범에 대한 되물음으로 젠더론이나 페미니즘은 물론, 윤리학, 사회학, 정치철학, 법학 등의 폭넓은 분야에 영향을 미쳤다. 길리건의 비판은 콜버그에게만 향하고 있는 것이 아니라, 프로이트나 피아제 등 다른 실증적이라 칭해지는 연구 안에 숨어있는 젠더 바이어스나차별구조에 대한 고발이 포함되어 있으며, 젠더론의 전개나 사회이론으로서의 의의의 관점에서도 중요하다. 더욱더 중요한 점은 구체적인 인간관계의 차이나, 그 결과 발생하는 서열화와 권력관계 등에 주목하는 케어 윤리가 현재 주류인 리버럴리즘의 사회구상을 넘어, 보다 공정한 사회정의 구상과 실현에 관해 그 가능성과 의의를 지닌다는 점이다. 리버럴리즘의 공사 이원론에 근거한 제도론·사회구상에 있어서는 이러한 서열화가 전제되어 있으며, 서열화와 권력관계에서 발생하는 여러 문제가 충분히 거론되지 않아 서열 관계를 온존하거나 강화해 버렸기 때문이다. 케어 윤리는 사회이론의 핵심 개념으로 바람직한 인간상의 제시로도 중요한 의의를 지닌다.2) 그러나 현재 케어 윤리는 가족으로 대표되는 특수한 인간관계에 타당한 사적인 윤리로 주로 이해되고 있다. 혹은 기껏해야 간호 및 케어링이나 케어 노동영역에서만 한정되는 윤리로 평가되고 있을 뿐이다. 현재 일본에서 케어의 윤리는 사회구상의 핵심 개념으로는 작동하고 있지 않다. 본고에서는 케어 윤리가 사회이론의 핵심 개념으로 기능할 수 있도록, 정리 또는 극복해야 할 과제로 다음의 두 가지를 지적하고, 젠더론의 관점에서 공사 이원론 비판의 단서로 공사 이원론을 단순히 제도론적 관점에서 벗어나 주체론적 관점에서도 비판적으로 검토한다. 1. 케어 윤리와 본질주의와의 관계정리 2. 케어 윤리의 영역 한정성 시비와 정의 윤리와의 관계정리. Ethics of care is the concept that C. Gilligan as developmental psychologist has been presented in the definitive work “ In a Different Voice”1) in 1982. Gilligan, by the empirical analysis of the developmental psychology of the face of moral dilemma girls and young women of moral judgment and decision making process experiment, she found a “another” and “different” voice of women and called it Different Voice. And she criticized to ethics of justice by L. Kohlberg and his development theory as the mainstream which is centered on the fair logical reasoning, that it implies the gender bias, and has been assumed ethics of care as inferior one stage. Ethics of care as a rethinking of the social norms, has the impact on the broad range of fields, ethics, sociology, political philosophy, and jurisprudence, as well as gender theory and feminism. Also in Japan, the ethics of care had a major impact both the practice and the theoretical. A lot of feminists had much interests on it. But evaluation for it was controversial rather than simple. In one hand, ecological feminists based on the difference appreciated it, because it gave the named to the voice or emotion of women that have not been conceptualized. Moreover based on the scientific method of developmental psychology analysis, it asserted that female voice as moral judgment is not inferior to men’s voice, but equivalent which is based on a different philosophy. In the other hand, liberal feminism and radical feminism submitted critical evaluation. Because ethics of care occurs that women are exclusively tied to caring activities, and reinforces the traditional gender stereotypes in Japan. In spite that she clearly charged against gender bias, they criticized on it. Unfortunately, this twisted point had not been solved or digested on the discussions among various feminisms in the 1980s Japan. It is much more important that criticism of Gilligan rather than being directed only to Kohlberg, and gender bias such as Freud and Piaget, that is called as empirical research were included accusations of discrimination to the structure. The purpose of this essay is to point out the significances of the ethics of care as key concept of social theory for our days, at same time the problems to solve. Ethics of care, has only been considered to be a valid theory in special human relationships such as caring, care work, and family or intimate sphere. But ethics of care has significance and potentiality as the key concept of social theory. That it should not be to limit the adaptation range to “care relationship” or “care of the place”. Rather, in a relationship that also includes so-called civil society, the ethics of care is important as an idea. In order to function it as the key concept of social theory, I want to give the following two points, referring the discussion on Domestic Violence case organizing of the relationship between ethics and the essentialism of care.

논문 : 중국사회보장법의 연혁과 현황

林嘉,이동진 아세아여성법학연구소 2013 아세아여성법학 Vol.16 No.-

1949년 중화인민공화국 수립 이후 중국의 사회보장법은 많은 변화를 거쳐 발전해 왔다. 1949년 이후부터 개혁개방 이전 30년 동안은 사회주의체제에 맞는 국가 주도형 사회보장제도들이 만들어졌다. 그리고 개혁개방 이후에는 시장경제체제에 맞는 제도들이 도입되었다. 중국의 사회보장제도는 개혁개방 시기인 1978년 이후부터 1992년까지를 사회보장제도의 기초 단계로, 1993년부터 2003년까지를 사회보장제도의 재구성 단계로, 2004년부터 현재까지를 사회보장제도의 심화발전 단계로 인식한다. 현재 사회보장제도에 관한 법률로는 사회보장법, 사회구조법, 장애인보장법, 미성년자보호법, 여성권익보호법, 노인권익보호법, 모자보건법, 정신위생법, 군인보험법 등이 마련되어 있으며, 이에 대한 구체적인 행정법규와 부문규장들도 각각 마련되어 있다. 사회보장법은 중국 사회보장제도의 제일 기본적인 내용을 담고 있는데, 이 법의 주된 내용은 다음과 같다. 첫째, 사회보장법 적용범위는 확대 및 도시와 농촌을 총괄하는 사회보장법 체제를 수립하였다. 둘째, 사회보험에 관한 국가 책임(의무)을 명확하게 규정하였다. 셋째, 사회보장기금 총괄단위를 격상하고 사회보험 전환의 연속성을 보장하였다. 넷째, 기본노후보험의 수령조건과 각기 다른 노후보험간의 조화를 꾀하였다. 다섯째, 의료보험기금과 산업재해기금의 선지급 및 구상권 제도를 완성하였다. 여섯째, 사회보장제도의 감독에 관한 규정을 마련하였다.

논문(論文) : 아시아여성법학과 아시아여성신학

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.

자율성 역량 모델의 제안과 그 적용: 낙태에서 여성의 자기결정권을 중심으로

송윤진 ( Song Yoonjin ) 아세아여성법학연구소 2016 아세아여성법학 Vol.19 No.-

본고는 낙태에서 여성의 자기결정권의 내용과 근거를 규명하기 위해 새로운 자율성 개념 및 이론 틀로서 자율성 역량 모델을 제안해 보고자 한다. 이러한 연구 목표 하에 본고에서는 첫째, 필자가 제안하는 자율성 역량 모델을 명확히 소개하고 이러한 제안이 자율성 및 자기결정권 논의에서 새로운 의미 형성의 가능성을 확인하고, 둘째, 이러한 자율성 역량 모델이 낙태라는 구체적인 사안에서 구체적으로 어떠한 실천적 유용성을 확보할 수 있는지를 검토하고자 한다. 오늘날 자율성 개념 및 자기결정권 담론은 대체로 `충분한 의사결정능력을 가진 주체가 내리는 독립적인 자기결정`을 보장하는 것으로 이해된다. 즉 어떠한 상황에서든 주체는 방해받지 않고 자신에 관한 일을 결정할 독립된 권한을 가진다는 것이다. 그러나 실제로 의사결정이 내려지는 과정을 들여다보면 결정자는 결정이 내려지는 구체적 상황적 요인들에 의해 상당한 영향을 받으며 주체의 의사결정능력 역시 다양한 변수들에 의해 변화한다. 필자는 개인의 의사결정을 하나의 동적인 과정으로 이해해야 하며, 이런 관점에서 종래의 자기결정권의 내용 및 근거 역시도 재구성될 필요성을 제기한다. 결론적으로 대안적 자율성 개념 및 근거로서 제안되는 자율성 역량 모델은 헌법상 자기결정권의 성격 및 정당화 논의에 있어서도 새로운 의미 형성의 가능성을 제공할 수 있을 것으로 기대된다. 낙태는 개인적이면서도 사회적인 딜레마로서, 단순히 낙태의 금지 여부만을 다투는 것이 아니라 임신과 출산, 육아와 관련된 재생산 전반의 문제들과 함께 총체적인 관점에서 조망되어야 한다. 따라서 낙태에 관한 여성의 자기결정권은 단순히 여성 개인의 소극적 자유권으로 협소하게 이해되기보다는 사회적인 관점에서 포괄적으로 구성되어야 한다. 나아가 공동체는 낙태에 관한 결정의 책임을 여성 개인의 문제로 돌리지 않고, 낙태 예방을 위한 사전적 조치들을 마련하고, 낙태에 관한 신중한 결정을 가능하게 하는 공적 시스템을 정비해야 할 의무를 진다. 이런 관점에서 개인의 프라이버시권을 중심으로 이해되는 자기결정권을 넘어서 보다 우리 사회에서 재생산에 대한 책임을 함께 논의할 수 있는 자기결정권 담론이 요청된다. My Study aims to propose the autonomy capability model as a new autonomy concept and theoretical framework to identify the content and basis of women`s self-determination rights in abortion. In this paper, firstly, I introduce the autonomy capability model and propose the possibility of forming new meaning in autonomy discourses. Secondly, I discuss about the applicability of this model in abortion and check its practical meanings. Today, the concept and discourse of autonomy and self-determination rights are generally understood as ensuring an independent self-determination by the subject with sufficient decision-making ability. That is, under any circumstances, the subject has independent authority to decide things about himself without being disturbed. However, when we look at the process of actually making a decision, the decision maker is significantly influenced by the specific situational factors that make the decision, and the subject`s decision-making ability also changes by various variables. We need to understand individual decision-making as a dynamic process, and from this point of view, it is necessary to reconstruct the contents and grounds of conventional self-determination rights. In conclusion, the autonomy capability model, which is proposed as an alternative autonomy concept and basis, is expected to provide the possibility of forming a new meaning in the debate on the nature and justification of self-determination rights in the Korean Constitution. Abortion is a personal and social dilemma and should be viewed from an overall, not merely on the prohibition of abortion, but on the issues of reproduction throughout the pregnancy, childbirth and child-care. Therefore, women`s right to self-determination regarding abortion should be composed entirely from a social point of view rather than merely a narrow understanding of women`s passive freedom. Furthermore, the society has the obligation to prepare preliminary and post-procedural measures to prevent abortion and then to build the social supportive system for a proper decision-making on abortion. From this viewpoint, it is required to have a discourse on self-determination rights that allows us to discuss on public responsibility for reproduction in our society rather than self-determination rights which are based on individual`s right to privacy.

亞細亞 女性法學の 過去,現在,未來

상원양자 아세아여성법학연구소 2007 아세아여성법학 Vol.10 No.-

여성인권론의 쟁점들과 그 함의

양현아 ( Hyun Ah Yang ) 아세아여성법학연구소 2006 아세아여성법학 Vol.9 No.-

This is an article to review the international human rights laws and discusses their implications. For the latter, it first discusses the feminist criticism on division of the public and private sphere that international human rights law accommodate. Since most of women have spent most of their lives in the area of ‘private’ such as family and home, sexual and intimate relations, and housework, the human right`s usual ornmission of the ‘private sphere’ can result in omission of the issues of abuse and discrimination what most women could suffer. The Convention of Elimination of All Forms of Discrimination against Women has been a main legal remendies to address the discrimination in the private space the issue of human rights. Secondly, the article then discusses the importance of the remedies that international women`s human rights provision offered for the ‘violence against women.’ Wife battery, domestic volence, rape and forced pornography and prostitution, and violence against women in the warfare are the issues captured by the frame of women`s human rights as the grave violation of the human rights. This women`s human rights area has developed especially during the 1990s and ‘declaration against All Form of Violence against Women’ has been a cornerstone. Thirdly, the essat also raises the issue of ‘tradition’ in the context of gender equality. Athough the legal decisions such as polygamy and veil on Islam women has been easily regarded as the discrimination against women, the issue presents more complex tasks. How could the feminist human rights lawyers and researchers in non-Western societies that often suffered from colonial occupation, could advances the condition of women`s human rights without ‘bury’ its entire culture as the useless? How could the principle of gender equality be substantiated within the context of its social reality? The discourse that goes beyond the blind belief in the universalism as well as the narrow provincialism about women`s women rights is further anticipated.

정의의 여성주의적 관점?: 여성을 위한 회복적 사법의 문제점과 가능성

에밀리가더 ( Emily Gaarder ),장원경 아세아여성법학연구소 2011 아세아여성법학 Vol.14 No.-

중국의 노무고용제도 -“노무임대”로부터 고용계약까지에 관한 전환 및 발전-

이균 ( Li Jun ) 아세아여성법학연구소 2016 아세아여성법학 Vol.19 No.-

노무고용이란 일방 당사자가 다른 일방에게 노동력을 제공하고 보수를 지급받는 법률관계를 지칭한다. 로마 사법상 노무고용 관계는 “노무임대”로 간주되었으며, 임대계약 제도를 이용하여 조정하였고, 노무고용에 대한 인식의 부족으로, 노예사회의 입법은 인간을 물격화하는 폐단을 반영하게 되었다. 19세기 후반, 계몽사상, 자본주의 경제이론, 마르크스의 노동가치론 및 노동자운동 등은 현대 민사법의 노무고용 관계에 대해 새로이 인식하게 되어, 노무고용의 관계를 임대계약의 속박으로부터 해방시킴으로써 독립적인 고용계약으로 확립시켰다. 그러나 사회법학의 발전으로 입법자들이 고용관계 중 특수한 노동관계에 대해 노동법을 제정하는 방식으로 특별조정을 하도록 하였다. 이로써 민사입법은 노무고용관계의 기초가 되고, 노동법이 노동관계를 규범화시키는 특수한 이원적 입법방식으로 형성됨으로써 노무고용의 관계에 대하여 다각도의 다단계 법률 규제를 가하게 되었다. employment of service is a legal relationship where one provides his services to another in exchange for remuneration. In Roman law, employment of service is been treated as Locatio-conductio operarum, regulated by rule of lease contract, which reflected the legislative defects of slavery. From 19th century, pushed by the ideas of enlightenment, capitalist economic theory, Marx`s labor theory of value, the labor movements and other factors, the legislators of modern civil code in Europe liberated employment of service from Locatioconductio and recognized it as an independent contract of service. Meanwhile, the sociological jurisprudence emphasized and improved an extraordinary protection to labors (as working class in labor employment) with labor law. Thereby, it`s formed a binary legislative mode, which is composed of the essential regulation of contract of service on civil law, and the particular part of labor contract on labor law, to give a multi-angle, multi-level legal regulation on the relationship of employment of service.

나혜석(1896-1948)의 이혼과 고소사건 -한국여성인권사의 한 단면

최종고 ( Chong Ko Choi ) 아세아여성법학연구소 2011 아세아여성법학 Vol.14 No.-

Hye-Seok Rha(1896-1948), the first Korean woman artist and writer, who studied in Paris in 1927/28, suffered her divorce with her husband Wooyoung Kim(1886-1958) in 1930. This was caused by her lover affair with Rin Choi(1878-1950) during her Paris days. Her scandal was known to the public and her husband. She asked Kwangsoo Lee(1892-1950), the well-known writer and her ex-lover, for a reconciliation with Kim. This was proved to be impossible. Kim and Rha concluded on a `conditional consultative divorce``, which was virtually a reluctant divorce by the husband. Rha wanted to go to Paris again and tried to get a financial support from Choi, who was leading the Chondokyo-Religion. When Rha was refused, she consulted with her friend attorney, Wankyu So(1902-1950). Attorney So drafted a sue claiming for the compensation of her physical and mental hurt. Choi payed about the half of the claimed money to her. This litigation was publicized to the newspapers and Rha was blamed by the public. Rha`s view on marriage and sex was going so far to argue for the "sex as taste and hobby". This view might not gain the moral consent of the common people even in the contemporary Korean society. This article reviews the process of the Rha case and its existing meaning for today`s Korean society.