낙태 법제에 대한 이론적 고찰

윤진숙 ( Jin Sook Yun ) 법조협회 2012 법조 Vol.61 No.1

Although the criminality of abortion is stipulated under Korean criminal Law, the abortion-related laws are hardly ever applied in practice, and so there are few cases of criminal punishment for abortions. In the current period of low birth rate, abortion Laws are receiving renewed attention in Korea, but there is no sign of any substantial decrease in the number of abortions. In order to determine the effectiveness of abortion Laws, this paper examines abortion-related statutes and cases, considers the theoretical aspects of the abortion laws, and explores measures for improving the effectiveness of abortion laws. Although a liberal application of abortion is gradually becoming accepted throughout the world, abortion is permitted with temporal Limitations as well as restrictions based on medical and ethical reasons. For example, rather than allowing an abortion at any time throughout the pregnancy, it is limited to a particular period, such as within the first 24 weeks. Although the criminality of abortion is stipulated under Korean criminal Law, the grounds for permissible abortion are prescribed under the Mother and Child Health Act, and as such, abortion can be considered as restrictively permitted in Korea. However, an abortion based on the free choice of a pregnant woman is not allowed. Furthermore, with a majority of the abortions not falling under the Mother and Child Health Act, Korea has one of the highest abortion rates in the world. The abortion laws, therefore, must be reformed. The Laws must be improved by making the criteria for permissible abortion more comprehensive under the Mother and Child Health Act, by eliminating the spouse`s agreement requirement for abortions permitted under the Mother and Child Health Act, by guaranteeing a realistic and continuous system that can ban discrimination and eliminate disadvantages due to a woman`s pregnancy and child-bearing, and by enhancing the means of confirming and encouraging the rights of women as autonomous agents of sexual self-determination and reproductive rights.

종교의 자유의 의미와 한계에 대한 고찰

윤진숙 ( Jin Sook Yun ) 연세대학교 법학연구원 2010 法學硏究 Vol.20 No.2

Most of people are somehow related to religion, whether or not they believe in that religion. Freedom of religious belief, freedom to exercise religious belief, freedom of an assembly and an association within a religious context, freedom of a missionary work and religious education are all a fundamental right. In this article, I reviewed the nature of religion, a legal implication of freedom of religion through the relationship with law and religion, and case studies of United States and Korea. The Lemon test was developed for the test of the separation of church and state in the United States. Also, freedom of religion is guaranteed comprehensively so that the court has developed a doctrine for conscientious objectors. Recently, there has been a strong debate about the limitation of freedom of religion regarding student`s right to freedom of religion and allowance of conscientious objectors. The Supreme Court of Korea ruled that student`s right to freedom of religion should be guaranteed in private high schools, and this decision is persuasive considering that most of high school students are compulsory assigned to high school. However, the Constitutional Court and the Supreme Court do not allow conscientious objectors and alternative service. It is desirable to consider more comprehensively the issue of conscientious objectors, and further reconsider the limitation of personal religious belief when it is expressed publicly. A more thoughtful review of religion and spiritual freedom will result in a considerable decrease in social conflict.

현행 입양특례법에 대한 소고 -미국 입양법과 비교를 통한 미혼모와 입양아의 인권 보호-

윤진숙 ( Jin Sook Yun ) 연세대학교 법학연구원 2014 法學硏究 Vol.24 No.4

Traditionally, adoption was rarely practiced in Korea unless there was a special reason such as continuing the family line, and when a family adopted a child, it was done privately with the fact of adoption often hidden from the child and third parties. When adoptions took place, they were overwhelmingly overseas adoptions, and even with the nation facing problems posed by low birth rates in recent years, overseas adoptions have continued without abatement. In such circumstances, the Special Adoption Act, established by completely overhauling the special law on adoption promotion and procedure in August 2011 and in effect since August 2012, was enacted with the goal of enhancing the rights, interests and welfare of adopted children, as stipulated by Article 1 of the Act. This paper investigated the details of the Special Adoption Act and the Uniform Adoption Act of the USA and examined the status of single mothers that can be directly affected by the current Special Adoption Act. With the goal of enhancing the rights, interests and welfare of adopted children, the Special Adoption Act emphasizes reinforcing the state`s administration and supervision through local governments, and in eschewing overseas adoptions, places priority on promoting domestic adoptions. But due to socially unfeasible regulations, many women who desire to have their babies adopted end up deserting them. Most of those who give up their babies for adoption are single mothers. Korean society has yet to show tolerance towards single mothers, and single mothers encounter in their lives much economic and social suffering and discrimination. A child of married parents is considered to be normal, while a single mom and her child are still social minorities. Under these circumstances, a single mother typically does not wish to have the birth of her child officially recorded, which in turn blocks the path to adoption since she cannot obtain the permission of the family court required by law. Also, the adoption procedure requires one week of careful deliberation prior to making a decision, and if there is no sufficient psychological, social and economic protection during this period, it may obstruct the future of a single mother and her child. Such a problem is deeply connected to Korean culture and sentiments, which remain conservative regarding family relations. Despite the good intent and goal of this law, its effectiveness is not sufficiently guaranteed. Therefore, while maintaining the rigor of the law, a harmonious administration of the law that reflects the specific validity and the spirit of balance will be needed.

기독교 대학의 정체성과 종교의 자유 - 미국과 비교법적 검토 -

윤진숙 ( Jin-sook Yun ),조은식 ( Eun-sik Cho ) 단국대학교 법학연구소 2017 법학논총 Vol.41 No.1

One of the first works conducted by American missionaries in Korea was establishing Christian schools which emphasized both modern learning and the Christian spirit. Accordingly, most early modern universities in Korea were Christian, including Soongsil University, which was founded in 1897. These days, many Christian universities are running Chapel programs and missionary programs to maintain their Christian Identity. In this paper, I will research Christian educational programs, admission standards and legal cases in American Christian Universities as well as Christian educational programs, legal cases, and special Christian programs for faculty in Korean Christian Universities. Interestingly, the data about Christian educational programs in American Private Universities shows that there have only been a few protests against Christian educational programs in private American Christian Universities, though the requirements for students taking these courses seem to be strict compared to Korean Christian private universities. On the other hand, recently established Christian private universities sometimes seems to display a stronger type of Christianity compared to the older Christian universities in Korea. If Christian educational programs are not clearly mentioned as being required programs, then this might cause problems, as in the case of requirements for faculty in Christian universities in Korea. By way of conclusion, it seems that Christian educational programs in private universities are probably not in conflict with freedom of religion as long as there is an implied or implicit agreement between the universities and the members of these institutions, and the mission of the university conforms with the truthful spirit of Christianity.

미국의 포스트모던 페미니즘 법담론에 관한 연구

윤진숙 ( Jin Sook Yun ) 법과사회이론학회 2005 법과 사회 Vol.0 No.28

판례평석 : 동성 간의 혼인에 관한 판례연구 -미국 매사츠세츠주 굿리지 사건을 중심으로-

윤진숙 ( Jin Sook Yun ) 법과사회이론학회 2007 법과 사회 Vol.0 No.32

동성애자에 대한 사회적·법적 고찰

윤진숙 ( Jin Sook Yun ) 연세대학교 법학연구원 2009 法學硏究 Vol.19 No.2

Same-sex relationships in modern society experience discrimination not only in intimate relationships such as exist in families and friendships but also in social and legal settings. They are classified as a sexual minority group subject to human rights protection and classified as people with unhealthy sexual orientation. In Belgium, Canada, the Netherlands, and Spain, homosexuals are granted the legal right to marry, and in the United States, beginning with California and Massachusetts, more and more States are granting homosexuals legal rights. From a religious point of view, especially in Christianity, the stance that homosexuality must be forbidden because the Bible forbids it needs to be reconsidered and made to agree more closely with God`s universal command of love thy neighbor. Accordingly, the desirable course of action would be to mitigate sexual discrimination against to those who find it difficult to have any sexual identity other than homosexuality, allow same-sex marriages, and grant homosexuals who marry the same legal rights afforded to married couples.

사형제도의 유효성에 대한 법사회학적 고찰- 미국의 사례를 중심으로 -

윤진숙 ( Jin Sook Yun ) 법조협회 2014 법조 Vol.63 No.5

Although the death penalty is punishment for a criminal, since a human life is at stake, the decision of whether to impose it must be made carefully. Today, many countries throughout the world have abolished the death penalty for various reasons such as the sanctity of human life, unproven crime deterrence and the possibility of misjudgment. This paper analyzes the crime deterrence of the death penalty based on death sentence cases in the United States and with reference to sociology of law statistical data. Sociology of law studies done by scholars such as Ehrlich and Sellin in the United States have concluded that the death penalty does not deter crime, while Baldus has shown through statistics the problem of discrimination where the death penalty is imposed more frequently on minorities, especially blacks. In the 1972 Furman case, the US Supreme Court, citing Sellin’s study results, ruled that the death penalty is a “cruel and unusual” punishment violating the 8th Amendment and the 14th Amendment to the US Constitution, based on the reason that the death penalty is not a crime deterrent. Although the study results of Baldus reporting that discriminatory death sentences are imposed on blacks at a greater frequency is not accepted in the McCleskey case, the death penalty should be abolished regardless of sociological studies, as stated by Justice Powell in his autobiography. In the Kennedy case, the majority opinion accepted the study result that there is no connection between child rape and crime deterrence due to the death penalty. Here the distinct characteristic of the issue of child rape should be definitely considered. The connection between the death penalty and crime deterrence is being negatively proven in much of sociology of law research. Such research results should be consulted, and at the same time the seriousness of the death penalty itself must be considered. The death penalty cannot be sustained continuously without a review.

Marianne Weber의 시각으로 본 Max Weber의 학문적 여정

윤진숙(Yun, Jin-Sook) 경희법학연구소 2021 경희법학 Vol.56 No.3

마리안네 베버는 사회와 가정에서의 여성의 종속과 가부장성에 대해 비판적으로 인식한 여성운동가였으며, 학자이자 정치인이었다. 마리안네 베버는 사회학, 여성의 사랑과 일, 결혼제도에 관한 자신의 저서를 출간하였고, 막스 베버의 유고를 정리하고 편집하여 책으로 출간하였다. 막스 베버라는 대학자의 영향력에 있어서 마리안네 베버의 역할은 시간이 갈수록 조명받고 있다. ｢경제와 사회｣에서 법과 사회에 관한 부분이 마리안네 베버가 막스 베버의 ‘옛 원고’(1910-1914)를 막스 베버의 집필 구상을 참조하되 다른 학자와 상의하면서 세운 자신의 편집정책에 따라 적극적으로 편집하여 출판한 부분에 속한다는 점에서 법사회학적 의미가 재평가될 수 있을 것이다. 이 글에서는 막스 베버 자서전에서 소개된 막스 베버에 관한 내용과 이 책을 저술한 마리안네 베버의 학문적, 인간적 경로에 대해서 간략히 살펴보고, ‘경제와 사회’에 관한 위대한 저서인 ｢경제와 사회｣에서의 법사회학, 그리고 사회학이라는 생소한 학문의 지평을 넓힌 새로운 사회학의 한 영역인 종교사회학에 관한 최초의 저술인 ｢프로테스탄티즘의 윤리와 자본주의 정신｣을 통해 본 사회학적 연구에 대해서 살펴보았다. 막스 베버 사후 마리안네 베버의 학문적·사회적 여정은 인간의 ‘합리성’ 을 넘어서는 사회적 행위로서 그 의미를 새롭게 해석할 수 있을 것이다. 그러므로 이 글은 마리안네 베버가 열어 간 학문적·인간적 헌신과 성과에 대해서, 기존의 비판적 의견과는 다른 해석이 가능한 면에 대해서 생각할 수 있는 계기가 될 것이다. Marianne Weber was a feminist, scholar and politician who recognized more than anyone else about the patriarchy of marriage and the subordination of women in the family and society in the capitalist system. However, while publishing her own book, Marianne Weber devoted herself to editing Max Weber s studies and published Weber s unfinished works, Economy and Society. The uniqueness of Marianne Weber in the completeness and influence of Max Weber s writings will be highlighted over time. Moreover, the fact that “law and society” in Economy and Society based on Max Weber’s old manuscripts belongs to a part newly edited by Marianne Weber may have significant meanings. In this article, the content of Max Weber written in the biography of Max Weber, the academic achievements of Marianne Weber, who wrote this book, and the academic and human paths of Max and Marianne Weber are briefly reviewed. The sociological research embedded in Protestant Ethics and the Spirit of Capitalism broadens the horizon of sociology and law. In Marianne Weber s academic and social journey after Max Weber s death, it is possible to discover a social meaning that goes beyond human rational behavior . Marianne Weber s academic and human dedication and achievement will be an opportunity to think about the horizon of social action that can be interpreted in various ways.

평등권이론의 발전과 현대적 의의 : 여성주의의 관점에서

윤진숙(Yun Jin-Sook) 숭실대학교 법학연구소 2009 法學論叢 Vol.21 No.-

It is clear that the legal guarantee of equality and the guarantee of women’s rights equal to men’s, taken seriously in the liberalistic legal system, established the cornerstone of extending women’s rights. However, while women and men should be treated equally under law, there are situations based on gender differences in which they should be treated differently. Therefore, in addition to an ethic of justice based on the logic of universal moral principle, a concept of justice which takes human relationship seriously and gives more consideration to the loss impacting all concerned than to the relationships of particular interests, in other words, an ethic of care which manifest more with women, can also be understood as another principle of justice. According to MacKinnon, even a nation and the law are not neutral, and this is so because when the law is interpreted by the group in power, dominantly of men, there is ample likelihood of male-oriented interpretation. In addition to formal equality, if practical equality that takes into account the difference due to the woman’s body and the particularities of being the subject of sexual domination is not given consideration, then the meaning of equality for women becomes tarnished. Therefore a further step needs to be taken from the stage of guaranteeing formal equal rights to that of guaranteeing substantial equality. To achieve guarantee of substantial equality, a critical self-examination must first be made of the principle of formal equality that the liberalistic legal system, which had been developed based on the ideology of modern liberalism, attempted to guarantee. Walzer criticizes from a communitarian position Rawls’s theory of justice as being an unrealistic, abstract theory of justice and asserts a pluralistic theory of justice that takes cultural particularities and differences into account. The existing theories of justice can be seen as theories which, in nominally seeking the good for all human beings, do not take into account the real experiences of women, while Okin, Young, and Cornell are considered to be representative scholars who have developed theories of justice from the feminist perspective of promoting real equality of women. To achieve fair social justice, Okin draws attention to equality and justice within the home, the first place of socialization training regarding the female and male gender. Young criticizes the ideals of both communitarianism and liberalistic individualism and asserts as an alternative, the normative ideal of “city life” where strangers live together. Furthermore, in discussing the right to equality, there is a need to pay attention to the system in which women are perceived as an inferior class. Women have been physically and psychologically classified as an inferior entity, and marriage and family created from the union of both sexes were connected in a paternalistic relationship. Cornell asserted that gender functions as a system within society that is structurally connected with other social systems. One of the main reasons why the guarantee of equality under law for women does not have direct connection to substantial equality is that discrimination against women is systematized in society such that legal equality does not lead directly to equal treatment of women. Cornell’s observation that discrimination against women is embedded in society as a large hierarchical system shows the direction in which the work for guarantee of substantial equality for women needs to advance. 자유주의 법체계에서 중시되었던 평등권의 법적 보장과 여성이 남성과 동등한 권리에 대한 보장은 여성의 권리신장의 초석이 되었음은 확실하다. 하지만 여성과 남성은 법적으로 동등하게 취급되어야 하는 동시에, 양성의 차이(difference)에 따라 다르게 대우받아야 하는 경우도 있는 것이다. 따라서 보편적인 도덕원칙의 논리에 기초한 정의의 윤리(ethic of justice) 이외에 인간관계를 중시하고, 이해관계보다는 모든 사람에게 미칠 손해 등을 고려하는 정의관념, 즉 여성에게 더 많이 나타나는 보살핌의 윤리(ethic of care)도 또 다른 정의의 원리로 이해할 수 있다. 한편 맥키넌(MacKinnon)은 국가와 법도 중립적이지 않다고 주장하는데 이는 권력을 가진 집단이 법을 해석할 때 충분히 기득권자인 남성위주로 해석할 수 있기 때문이다. 형식적 평등 이외에도 여성의 신체로 인한 차이점, 성적 지배 대상으로서의 특수성 등을 고려한 실질적 평등이 고려되지 않는다면 차별받는 지위에 있는 여성에 대한 평등은 그 의미가 퇴색되는 것이다. 그러므로 형식적 평등권 보장의 단계에서 한 단계 더 나아가서 실질적 평등의 보장이 필요하다. 실질적 평등의 보장을 위해서는 현대 자유주의사상을 바탕으로 발전해 온 자유주의 법체계에서 보장하고자 했던 형식적 평등의 원리에 대해서 비판적 성찰이 우선되어야 한다. 왈쩌(Michael Walzer)는 공동체주의의 입장에서 롤즈의 정의론을 현실적이지 않은 추상적인 정의론이라고 비판하고 문화적 특수성과 차이를 고려한 다원적 정의론을 주장한다. 기존의 정의론이 모든 인간을 위한다는 명목으로 여성의 실질적 경험을 고려하지 않은 이론이라면, 여성들의 실질적 평등을 위해 여성주의의 입장에서 정의론을 전개한 대표적인 학자로서 오킨(Susan Moller Okin), 영(Iris Marion Young), 코넬(Drucilla Cornell) 등을 들 수 있다. 오킨은 공정한 사회정의 달성을 위해서 여성과 남성에 대한 사회화 교육의 최초의 장소인 가정 내에서의 평등과 정의에 주목한다. 영(Young)은 공동체주의 자유주의적 개인주의의 이상 모두를 비판하면서, 이에 대한 대안으로서 낯선 사람들이 함께 생활하는 ‘도시생활’(city life)을 규범적 이상으로 구성할 것을 주장한다. 더 나아가서 평등권을 논의함에 있어서 여성을 열등한 계층으로 인식되는 하나의 시스템을 주목할 필요가 있다. 여성은 남성과는 육체적으로나 심리학적으로 구분되고 열등한 존재로 여겨져 왔고, 양성의 결합체의 결혼과 가정은 가부장적 관계로 연결되어 있다. 평등권의 법적 보장이 보장해 줄 수 없는 위계질서가 양성 간에 존재하는 것이다. 코넬(Drucilla)은 젠더가 다른 사회체계와 구조적으로 연관되어 사회에서 체계(system)로서 작동한다고 주장하였다. 여성들에 대한 평등권보장이 실질적 평등과 직결되지 않는 주된 이유중의 하나도 여성에 대한 차별이 사회에서 체계화되어 있어서 법적 평등이 여성에 대한 평등한 대우로 바로 연결되지 않기 때문이다. 여성에 대한 차별은 사회에서 하나의 거대한 위계체계로서 자리 잡고 있다는 코넬의 지적도 여성에 대한 실질적 평등권 보장을 위해서 나아가야 할 바를 보여준다고 할 수 있다.