간통죄 폐지의 정당성에 관한 고찰

박찬걸 경희대학교 법학연구소 2010 경희법학 Vol.45 No.2

Korean criminal law punishes for adultery and the public tend to regard adultery as a crime. In a related matter, The Korean government is getting down to work revisions to the Criminal Law. In this situation, the purpose of this article is to suggest concrete backgrounds for abolition of punishment for adultery in Korean Criminal Law. The concrete backgrounds for abolition of punishment for adultery is as follows,(1) First of all, The criminal law should be imposed as a last method when an offense violates important the benefit and protection of the law. (2) Also the benefit and protection of the law should be obvious. Generally, the benefit and protection of the law of punishment for adultery include good sexual morality, maintenance of monogamy and sound family life and sexual faithfulness between spouse, etc. However, it is doubtful that a definite concept as a foundation of punishment. (3) The greater part of scholars of criminal law argue for the abolition of punishment for adultery. Also Global trends show the tendency toward the abolition of punishment for adultery. (4) The punishment for adultery violates the right of choice concerning one’s own sexual activities. In conclusion, the punishment for adultery must be abolish in province of criminal law.

간통죄 위헌결정에 대한 연구: 집단적 법감정의 변화에 대한 헌법재판소의 설시를 중심으로

김종현 ( Jong Hyun Kim ) 법과사회이론학회 2015 법과 사회 Vol.0 No.50

The Constitutional Court decided that Article 241 (Adultery) in Criminal Act infringes sexual self-determination and secret and right of privacy and violates the Constitution. This decision has affected our society very deeply, and pros and cons are in conflict with each other. Also, in this decision, the justices provided a concrete instruction about various positions related to legal emotions of the public on adultery. Thus, this study summarized preceding studies of the decision of this case and looked into the main point of the Constitutional Court concerning legal emotion. As a result, the following was found: First, the justices very specifically instructed a variety of awareness of legal emotions of the public regarding adultery; second, the majority opinion and the dissenting opinion contained incompatible details about legal emotions of the public regarding adultery; and third, the supportive opinions on adultery law’s unconstitutionality including the majority opinion did not present corroborative evidence that could support changes in the legal consciousness of our society. In the decision of this case, the supportive opinions on adultery law’s unconstitutionality mentioned changes in the legal emotions without presenting empirical corroborative evidence as a result of the following interrelated reasons: Most of the empirical data like the results of the surveys were not favorable to the abolition of adultery, the Constitutional Court had made a decision of the constitutionality of adultery over four times, the decision was closely related to legal emotions and ethical beliefs of the public, and in particular, it was an issue regarding punishment, and the Constitutional Court had attached importance to whether there were changes in legal emotion about adultery since before. Since collective legal emotion has a character as a fact which can be found empirically and experientially by majority rule, there is a concern for the likelihood that the discord shown by the majority opinion and the supportive opinion on unconstitutionality concerning legal emotions of our society concerning adultery may weaken trust in the written decision. In addition, considering the following facts comprehensively, in the decision of this case: The supportive opinions on adult law’s unconstitutionality presented sufficient grounds for an argument; the essence of adjudication on the constitutionality of statutes is, rather than conformity to the majority’s legal emotion, the protection of the fundamental rights which should not be infringed even by that; and the justices that have more information about laws than the general public do should present a different opinion depending on the issue, it is not considered that supportive opinions on adultery law’s unconstitutionality should have considered changes in the legal emotions of the public regarding adultery. Also, supportive opinions on adultery law’s unconstitutionality would have been more persuasive if it had presented empirical data as complementary evidences rather than predicating entire change of legal emotions without corroborative evidence.

조선 중ㆍ후기 간통에 대한 규제의 강화

장병인(Chang Byung-Inn) 한국사연구회 2003 한국사연구 Vol.121 No.-

In Deetnyungyul(《大明律》), there was no difference between the noble class and the common / low-class people for the punishment of adultery. Regardless of class, the punishment for a adultery was 80 lashes for a single woman and 90 lashes for a married woman. During the Choson period, Deemyungyul was the principal criminal law used to apply the punishment for adultery. But it was substituted for its own regulation afterwards, and there were greater differences between the regulation and the real punishment. Moreover, in the process of reinforcing the punishment, the scope of the regulation was widened to include common women, rather than only noble women. There was also a tendency to accept private punishment. In the early Choson period, there was a tendency to punish strictly the act of adultery. The establishment of adultery was dependant on objective circumstances, but tried to maintain the principle of conclusive evidence. If a husband killed his wife and her partner, there was a commutation for husband in general. But there would be an effort to maintain the regulation by emphasizing a provision that he must kill them on the spot(登時殺死: Deungsisalsa). In the middle Choson period, the law of executing noble women charged of adultery was enacted. In the case of common women, there was no specific law but generally they became slave servants of the government. The fact that there was a reinforcement of the punishment for common women while the law remained same, represents a phenomenon similar to the ideology of chasteness which was enlarged to include common women in the process of the Seongjong(世宗) and Jungjong(中宗) ages. Furthermore, for the establishment of adultery, even the principle of objective circumstance was disturbed but there remained an effort to maintain the principle of conclusive evidence. Similarly with the early Choson period, there was a commutation for a husband who killed his wife and her partner, but the rule of Deungsisalsa was also maintained. In the late Choson period, the establishment of adultery which was originally based on the principle of conclusive evidence changed, to the principle of subjective confident belief. Moreover, a regulation was established in which some kinds of murder was acceptable, that is, a husband or a son could kill the man and the woman who had committed adultery. Consequently, some murders which were not related to adultery were accepted. and some people were killed just because of the suspicion of adultery. In the early Choson period, sedeebu(士大夫) classes who had established a new society reinforced the adultery regulation for noble women to ensure their moral justness. And in the middle Choson period, they again reinforced this regulation for women in all classes to improve the social fiber. Finally, in the late Choson period, the adultery laws mentioned above were controlled to restore order in the social fiber. That is, sadaebu classes who no longer had much control of the society, emphasized the ideology of chasteness which was derived from Seongjjhak(性理學) morals as a substitute. This phenomenon characterizes some managements of Yongjo(英祖) and jeongjo(正祖) who wanted to control the publics morals even beyond laws. We will review the influences of the reinforcement of the adultery regulation on the change of social conventions in the other thesis.

간통죄의 위헌성

허일태(HOH Il-Tae) 한국법학원 2008 저스티스 Vol.- No.104

간통죄의 위헌성 여부가 탤런트 A씨 사건으로 다시금 논란이 되고 있다. 국민정서는 간통죄의 존치에 무게를 두고 있는 데 반해, 형법학자들은 극히 일부를 제외하고 대부분 폐지를 주장하고 있다. 세계적 추세도 간통죄의 폐지 방향으로 가고 있으며, 오늘날 간통죄의 존치국가는 손으로 꼽을 정도로 적다. 심지어 유교권의 국가 중에서도 대만과 우리나라만이 간통죄를 존속시키고 있는 실정이다. 1953년 제정된 현행 형법도 제정 시에 간통죄 존치여부에 관한 격렬한 논란이 있었다. 그러한 논란 끝에 출석의원 112명 중에서 57명의 찬성으로 간통죄가 존치하게 되었다. 현행 형법 이전에 의용되던 일본 형법에 의하면 유부녀만이 간통죄로 처벌되었으나, 우리 형법은 간통을 범한 유부남여 모두 평등하게 처벌될 수 있도록 하였다. 헌법재판소는 간통죄의 존치를 합헌이라고 본다. 즉 선량한 성도덕과 일부일체주의의 혼인제도유지, 건강한 가정생활유지, 부부간의 성적 성실의무 등을 이유로 간통죄의 존치를 합헌으로 보고 있다. 우리 헌법은 실질적 법치국가실현을 이념으로 하고 있다. 이에 따라 형사실체법은 인간존엄성확보를 위해 인류의 보편적 가치를 보호하는 사명을 가져야 되고, 형벌은 고통을 본질로 하기 때문에 인간사회가 결코 용납할 수 없는 중요 법익침해행위에 대해서만 최후의 수단으로 개입되는데 국한되어야 한다. 단순히 도덕이나 윤리적 의무위반에 불과한 간통의 범죄화는 윤리형법화를 가져온다는 비난을 초래하고, 또한 계약관계에 기초한 혼인관계의 배신인 간통을 형벌로 벌한다는 것은 개인 간의 사적자치에 대한 본질적 침해를 가져다 줄 수 있다. 특히 헌법 제10조는 인간존엄의 핵심적 내용인 자기운명결정권 내지 성적 자기결정권의 행사를 보장하고 있는데, 간통죄를 통하여 바로 핵심적 기본권인 성적 자기결정권을 본질적으로 침해되는 것은 헌법의 이념에 합치된다고 할 수 없을 것이다. 따라서 간통죄는 현행 형법에서 폐지되는 것이 헌법의 이념에 어울린다고 본다. Recent news about a well-known entertainer has aroused discussions on whether punishing adultery is unconstitutional or not. The public tend to regard adultery as a crime. However, almost all scholars of criminal law argue for the abolition of punishment for adultery. Global trends show the tendency toward the abolition of adultery as a crime. Today, only a handful of countries still punish for adultery. Of countries whose religion is predominantly Confucianism, only Korea and Taiwan continue to treat adultery as a crime. The existing criminal law was established in 1953, and the matter of whether to establish the provision of adultery as a crime or not gave rise to a bitter controversy. Out 112 members of the National Assembly, 57 approved the provision of adultery as a crime. The Japanese criminal law, which had been enforced before the current criminal law, restrictively punished a married woman for adultery. However, the present Korean criminal law punishes both the married man and woman for adultery. The Constitutional Court has treated the punishment for adultery in accordance to the terms of the Constitution. The Court’s bases include good sexual morality, maintenance of monogamy and sound family life, and sexual faithfulness between spouses, among other factors. However, it is doubtful that the judgment could be accorded with the Constitution. The Constitution has the idea of substantial rule of law to really guarantee human dignity. Therefore, the substantive criminal law has an obligation to protect the human being's universal value in order to guarantee human dignity. Because a punishment’s nature is the infliction of pain, it should be imposed as a last resort when an offense violates important rechtsgut and that the community could not tolerate it. Adultery is a violation that is either moral or ethical. Nonetheless, punishing adultery brings about the criticism of criminal law deteriorating with ethics. Moreover, an affair merely breaches the sanctity of the private contract of marriage and thus the punishment for adultery violates the nature of self-government between private persons. Above all, Article 10 of the Constitution guarantees the liberty of choice or the right of choice that is drawn from the core of human dignity in one's own sexual choices. The punishment for adultery violates the right of choice concerning one’s own sexual activities, which is the core of fundamental human rights. In conclusion, the abrogation of adultery in criminal law would correspond with the spirit of the Constitution.

비동의간음죄와 인권감수성 -주로 한국과 일본의 논의를 중심으로-

배미란 한국비교형사법학회 2023 비교형사법연구 Vol.25 No.2

Previous discussions on sexual violence have centered on how to punish crimes of sexual violence that have occurred and what efforts should be made to prevent such crimes from recurring. However, there has been a shift to questions such as whether our society understands the nature of sexual violence and whether it is necessary to redefine the scope of punishment. There has been an ongoing debate about whether we need to introduce the offense of non-consensual adultery into our criminal code, and there are still some negative views about it. In fact, there are many issues that need to be considered and resolved before introducing the crime of non-consensual adultery in light of the basic principles of criminal law, such as the last resort of punishment and penal justice. Nevertheless, if we look at so-called sexual violence crimes such as rape with a more sensitive human rights sensitivity, it is not a problem that can be dismissed lightly simply because non-consensual adultery cannot be included in the scope of punishment under our criminal law, or because there are practical difficulties in punishing it even if it is introduced. Especially at this time when the human rights sensitivity of members of society and judges is increasing, it is necessary to discuss the introduction of non-consensual adultery. Meanwhile, Japan, which has a similar criminal law system to ours, amended its criminal law on sexual violence in 2017 and decided to introduce the crime of non-consensual adultery in 2023. This is because, although there has been one amendment to the criminal law on sexual assault crimes, there have been a number of acquittals that have gone against public sentiment, leading to calls for further amendments. In addition, the Criminal Law Review Committee on Sexual Offenses, established by the Ministry of Justice, has been studying the introduction of non-consensual adultery for almost a year. As a result, it was concluded that the Japanese Criminal Code should create "a provision that can cover sexual intercourse against one's will as a punishable offense without being excessive," and that specific consideration should be given to the content of the provision, such as enumerating the means used by the offender and the status of the victim, so that it can be operated more reliably when the crime of non-consensual adultery is introduced. Based on these findings, the amendments resubmitted to the National Assembly changed the provision corresponding to the crime of forced molestation under the Korean Penal Code to 'non-consensual obscenity' and the provision corresponding to the crime of rape under the Korean Penal Code to 'non-consensual sexual intercourse'. In addition, a total of eight acts or victim conditions, including assault, intimidation, and mental or physical disability, were listed to punish so-called non-consensual adultery. As you can imagine, the discussion of the revision of the Criminal Code was initiated due to public opinion based on increased human rights sensitivity, but in the end, the revision of the Criminal Code was made because the Ministry of Justice and others agreed that the introduction of the so-called non-consensual adultery crime was necessary after a long review. These efforts to revise Japan's criminal law are highly relevant to us. In response to the calls for the introduction of non-consensual adultery, I think it is time for our society to once again discuss these issues and consider the direction of reasonable criminal law revision through specific and in-depth examination. 성폭력범죄에 관한 종전의 논의는 주로 발생한 성폭력범죄를 어떻게 처벌하고, 이러한 범죄가 재발하지 않도록 하기 위해서 어떠한 노력을 해야할 것인가를 중심으로 이루어져 왔다. 그러나 현재에는 우리 사회가 성폭력범죄의 본질을 제대로 이해하고 있는지, 이에 대한 처벌 범위를 재정립해야 할 필요는 없는지 등의 물음으로 바뀌고 있다. 우리 형법 상 비동의 간음죄를 도입할 필요가 있는가에 대해서는 끊임없이 논의가 이어져왔고, 비동의 간음죄를 도입하는 것에 대해서는 여전히 부정적인 견해도 있다. 또한 사실 형벌의 최후수단성이나 죄형법정주의와 같은 형법의 기본이념에 비추어 볼 때, 비동의 간음죄의 도입에 앞서 고민하고 해결해야 할 문제가 많다. 그럼에도 불구하고 보다 예민한 인권감수성을 가지고 강간죄 등 이른바 성폭력범죄를 바라본다면, 단순히 비동의 간음은 우리 형법 상 처벌의 범위 안에 포함될 수 없는 행위라거나 또는 비동의 간음죄가 도입된다고 해도 실질적인 처벌의 어려움이 있다고 해서 가볍게 배척할 수 있는 문제는 아니다. 특히 우리 사회 구성원과 법관의 인권감수성이 더욱 높아지고 있는 현 시점에서 비동의 간음죄의 도입을 공론화할 필요가 있다. 한편, 우리와 유사한 형법체계를 가지고 있는 일본에서는 2017년 성폭력범죄 관련 형법 개정이 있었고, 2023년 비동의 간음죄의 도입을 결정하였다. 한 차례의 성폭력범죄에 관한 형법 개정이 있었으나, 그 이후에도 국민적 정서에 반하는 무죄판결이 이어지면서 추가 개정을 요구하는 여론이 거세어졌기 때문이다. 또한 이러한 결정에 이르기까지 법무성에 설치된 ‘성범죄에 관한 형사법검토회’에서 비동의 간음죄의 도입을 놓고 거의 1년 간 검토를 진행하였다. 그 결론으로서 일본 형법 내에 ‘처벌 대상으로 해야 할 의사에 반하는 성교 등을 과부족 없이 포섭할 수 있는 규정’을 만들어야 한다는 점, 그리고 비동의 간음죄의 도입 시에 보다 안정적인 운용이 가능하도록 행위자가 이용하는 수단, 피해자의 상태를 열거하는 등 규정의 내용에 대해서는 구체적인 검토가 필요하다는 점 등이 도출되었다. 이를 바탕으로 국회에 재출된 개정안에서는 우리 형법 상 강제추행죄에 해당하는 규정을 ‘부동의음란죄’로, 우리 형법 상 강간죄에 해당하는 규정을 ‘부동의성교죄’로 변경하였다. 그리고 폭행이나 협박, 심신장애 등을 포함하여 총 8개의 행위 또는 피해자의 상태를 열거하여 이른바 비동의 간음을 처벌할 수 있는 규정을 마련하였다. 생각건대, 이러한 형법 개정의 논의가 시작된 것은 높아진 인권감수성을 바탕으로 한 국민적 여론이 있었기 때문이나, 결국 이와 같이 형법이 개정된 것은 법무성 등의 오랜 검토를 통해서도 이른바 비동의 간음죄의 도입이 필요하다는 의견의 합치가 있었기 때문이다. 그리고 이러한 일본의 형법 개정을 위한 노력이나 개정의 흐름은 우리에게 시사하는 바가 크다. 비동의 간음죄의 도입을 요청하는 목소리에 부응하여 우리 사회에서 다시 한 번 이러한 문제를 공론화하고, 구체적이고 심도 있는 검토를 통해 합당한 형법 개정의 방향을 고민해 봐야 할 때라고 생각한다.

2000년 전후 외도 모티프 소설 연구

오영이(Young Yi Oh) 부경대학교 인문사회과학연구소 2010 인문사회과학연구 Vol.11 No.1

본고는 이혼의 중대사유가 되고 있는 외도에 관한 고찰을 시도했다. 이혼율이 한창 급증되던 시기인 2000년을 전후하여 발표된 세 편의 소설을 중심으로, 외도에 이르게 되는 동기와 그 의미에 대해 살펴보았다 특히 여성주도적인 외도의 측면에 중점을 두었는데 이는, 대한민국 통계청 자료에 의하면 여성의 외도로 인한 이혼이 급증했기 때문이다- 방법론으로는, 프랭크 피트먼의 ‘외도의 유형분류’를 차용해 텍스트에 등장하는 외도 유형을 분류하여 보았다. 그리고 앤소니 기든스가 주장하는 사랑의 단계에 대한 개념(열정적 사랑, 낭만적 사랑, 합류적 사랑 등의 구분)을 중심으로 작품 속의 인물이 추구하는 사랑의 지향성을 파악해 보았다. 외도는 어디까지나 제도 밖의 관계이고 허용되지 못하고 있지만 중요한 것은 제도로 관계를 보장받느냐 아니냐 하는 것이 아니라, 정서적으로 얼마나 교감하느냐의 문제일 것이다 따라서 갈수록 친밀성에 의존하는 현대사회의 애정관과 이를 바탕으로 한 외도에 대해 고찰해 보는 것은 의미가 있을 것이다. I tried to study adultery that caused the divorce in this paper. I analyzed the adultery motif of the novels based on the three novels that were published in 2000 years, the divorce rate was the highest year. I especially focused on the description of the strong woman-led side because the statistics office’s document showed that the divorce rate was increased by the women’s adultery Methodically, I adapted the text Frank Peterman’s ’The classification of the adultery types' to the motif of the adultery. After classifying three adultery types appeared on each text, I studied Anthony Giddens’s the conception of the love (passionate love, romantic love, consensual love etc.) and looked into the pursuit of personalities of the novels As we examined the adultery motif, it is that the adultery is out of the system and inacceptable in the society. That is why the ending of the works couldn’t defend the adultery. However it can’t be denied that the adultery is the one way of the recovery from the modern man’s solitude and alienation. The matter is not we can ensure the relationship as the system but how much we can communicate with each other emotionally. Therefore, it is significant that we should study the affection relationship of the modern society depending on the familiarity.

억압과 전복 사이 : 간통의 모티프를 중심으로

이미영(Mi Young Lee) 한국셰익스피어학회 2006 셰익스피어 비평 Vol.42 No.2

This paper argues that a motif of adultery provides a most useful perspective to examine the paradigm of containment and subversion in Renaissance dramas. In the past thirty years or so, subversion/containment was a paradigm that has dominated the critical writings on Renaissance Drama. As has been pointed out by many critics, especially by feminists, containment or subversion was not an immovable conclusion on a given drama but an ever changing paradigm that was constantly tested and challenged in a drama. In the early modem England, adultery was a most subversive crime that could destroy not only a family but also the whole society that relied heavily on the ideology of patriarchy. Though patriarchy allotted woman only to a peripheral position, paradoxically it depended on woman's chastity for its very existence and tried hard to control woman's sexuality within the institution of family. On the other hand adultery meant that woman could use her body and her sexuality to her own liking, thus winning agency and freedom not possible in a normal family structure. Therefore adultery could be used both as a most subversive device proving woman's position as a subject and also as a most oppressive device to control woman's sexuality within the patriarchal ideology. In the three tragedies that have been examined in this paper, a motif of adultery is sometimes used for an ostensibly didactic, conservative ideology only to prove to be ambiguously subversive, or conversely, the adultery motif promises to be most subversive but turns out to support a rather conservative ideology. In Titus Andronicus, Tamara's adultery shows every symptom of an unruly woman, driving Titus's family and the whole society of Rome into tragedy. Thus it is used in the most subversive frame, but the simplified representation of Tamora weakens her dramatic power, undermining the subversiveness of her adultery. In Arden of Faversham, Alice Arden's adultery is ostensibly for the didactic purpose and is therefore used as a device of containment. But this conservative ideology does not wholly nullify the subversive energy exploded in the brief moment of adultery, making this play oscillate between containment and subversion. In A Woman Killed with Kindness, Anne's adultery is also used for a didactic purpose by showing the terrible punishment to the adulteress, but the text also endorses the ambiguousness of this punishment and instead, questions the ideology of a companionate marriage itself.

맹자와 순자의 윤리로 본 형사법의 간통

이종우 한국유교학회 2016 유교사상문화연구 Vol.0 No.65

오랜 논란 끝에 형법의 간통죄는 헌법재판소의 판결에서 폐지되었다. 이 때문에 유가윤리적인 형법이 결국 사라졌다. 하지만 간통죄가 폐지되었다고 해서 그 윤리적인 문제까지 종식된 것은 아니다. 따라서 본고에서는 그것을 선진유가의 맹자와 순자의 입장에서 그것을 분석하였다. 맹자의 성선설과 부부유별의 입장에서 간통죄는 존치되어야 한다. 왜냐하면 인간의 본성은 인의예지이고 그것을 바탕으로 나타나는 부부유별은 남의 부인과 남편을 넘보지 말아야 하기 때문이다. 그것은 동물과 다른 점이다. 반면에 맹자와 논쟁을 벌였던 고자는 남녀간의 성행위는 인간의 본성이기 때문에 간통은 그것의 발현이다. 따라서 간통죄는 폐지되어야 한다. 맹자의 성선설을 비판하면서 성악설을 주장했던 순자도 남녀 간의 성행위는 인간의 본성이다. 따라서 간통죄는 폐지되어야 한다. 그러나 그러한 본성으로 인하여 인간의 싸움이 일어나고 그것을 예의로써 교화시켜야 한다고 순자는 주장한다. 따라서 간통으로 인하여 싸움으로 나타났을 때 예의로써 교화를 해야 한다. 이 때문에 간통죄는 존치되어야 한다. Finally, the Constitutional Court abolished adultery of criminal law, debate between abolition and retention for a long time. Because of it, Confucian ethical criminal law disappeared. However, as abolished adultery of criminal law, its ethics even was not disappear. Therefore, I researched it from Mengzi's and Xunzi's ethics. In Mengzi's view, good nature principle and distinction between couple, should be retained that, because human nature is benevolence, right, propriety and wisdom and distinction between couples means that should not do adultery. But in Gaozi's view, a scholar debate between Mengzi, to have sex with man and woman is natural. Consequently, adultery is natural. So, it should be abolish. in Xunzi's view, evil nature principle that criticized it of Menzi, should be abolished. But he argued that should educate adultery of men. Because, fighting arise from it. Gaozi did not say the education. This is s difference between Menzi and Xunzi. In Xunzi's view, if adultery developed fighting, it should retain. This is s difference between Menzi and Xunzi.

협의이혼 후 간통죄 처벌 여부

박기석(Park Gi Suk) 한양법학회 2008 漢陽法學 Vol.22 No.-

Adultery has been argued that it should be punished with criminal sanction or not. I think adultery is not crime which should be punished with criminal sanction. Because we can not think the reasonable causes or interests which adultery could be punished with criminal sanctions. It must be ruled with civil liability. A husband or wife who has illicit intercourse should bear the liability of divorce and compensation for damage. Especially if a husband and wife are divorced by consent after adultery, it is not reasonable to punish a husband or wife who has adultery. Because it can be naturally thought they solve problems during marriage including adultery. So after divorce by consent, punishing a husband or wife who has adultery is not reasonable and necessary. Thinking in the long run, it is necessary and reasonable to abolish the prescription of adultery from criminal law.

漱石文學に現れた姦淫の罪の問題

야노 다카요시 한국일어일문학회 2019 日語日文學硏究 Vol.108 No.-

We can say that the common theme of Sansiro, Sorekara, Mon, Higansugimade, Kojin, and Kokoro is the sin of adultery. Sansiro begins with a temptation of adultery and ends by leaving a word of repentance of sin. This sin means an adultery. Soseki wrote spiritual adultery in Sorekara and real adultery in Mon. He wrote the sense of guilt in Higansugimade, Kojin, and Kokoro. Especially Kokoro described the conscious of guilt and the death in recompense for the sin. Japanese traditional culture based on the spirit of Irogonomi. It regards all affair between man an woman as love and beauty. Soseki described the adultery and sin on the point of conscience of human. His stories develop to reach the recognition of sin of adultery through Sansiro, Sorekara, Mon, Higansugimade, Kojin, and Kokoro. Generally the sin of adultery is understood by the christian ethics or morality but Soseki described it without mentioning the christian ethics nor christian thought. .