인권친화적 기업문화 확산을 위한 외국에서의 동향

안수현 아세아여성법학회 2011 아세아여성법학 Vol.14 No.-

The main concern in this paper is to introduce the international movements towards promoting the corporate responsibility to respect human rights. The final report of United Nations` Special Representative on Business and Human Rights, in which the professor John Ruggie presents the Guiding Principles for the implementation of the Protect, Respect and Remedy Framework. In his report, he states that the corporate responsibility to respect human rights... exists over and above compliance with national laws and regulations protecting human rights. Professor Ruggie`s report gives some insight into the fact that the responsibility to respect human rights is a global standard of expected conduct for all business enterprises wherever they operate. It exists independently of States` abilities and/or willingness to fulfill their own human rights obligations, and does not diminish those obligations. However, his report has limit. In his conclusion, the corporate responsibility to respect human rights is simply another voluntary, global standard of expected conduct, without any legal basis to command compliance. The corporate responsibility to respect human rights is an understandable efforts to think the influence of large multinational corporation on the human rights and to the failure of States to comply with their international law obligations. However this approach has some limits in that the corporation`s responsibility to respect human rights can not substitute the State`s responsibility to protect the human rights and corporate`s responsibility is viewed as voluntary responsibility.

기업의 인권존중 책임에 관한 검토 - 국제기준을 중심으로 -

김종일 ( Jong-il Kim ) 한국법정책학회 2020 법과 정책연구 Vol.20 No.4

It is not easy to expect companies to voluntarily implement their responsibility for respecting human rights. The international community has made efforts to institutionalize corporate responsibility for human rights. One of the efforts is that it is most effective to establish an international treaty imposing surveillance and enforcement obligations on governments in order to ensure that enterprises comply thoroughly with international standards. This approach has the advantage of being able to set the issue of corporate human rights as a matter of specific rights violations, not of ethical choice, but it is necessary to reconsider whether legislation is the only alternative to the management of corporate human rights. Legislation that is compulsory in the international community is difficult to set as an agenda in reality and difficult to implement. And member states may be reluctant to join this institutionalization. But according to the method of acculturation, Companies are not persuaded internally, but they can not withstand social pressure, so they can adapt to social trends and change their behavior. As John Ruggie, who reported UNGPs, noted, the basis for corporate responsibility to respect the human rights is that there are social expectations that the international community believes that businesses should do so, and I think this is no different from social pressure, the mechanism of methods of acculturation. There seems to be no further discussion on whether companies are responsible for respect for human rights. The remaining challenge is how to get companies to fulfill these responsibilities. Our companies should now accept responsibility to respect the human rights or social expectations for human rights management. In addition, apart from creating international standards for the implementation of corporate responsibility to respect the human rights, the government's policy efforts for corporate responsibility to respect the human rights, and the willingness and execution of companies to actively implement the responsibility to respect the human rights move together. The responsibility to respect the human rights will be realized.

스포츠인권의 사각지대: 태권도선수 인권문제와 사회적 책임

김보정,김지혁 한국체육철학회 2019 움직임의철학 : 한국체육철학회지 Vol.27 No.2

The Ministry of Culture, Sports and Tourism (Ministry of Culture and Tourism) announced on January 25, "We will establish a" Sports Ethics Center "as an independent organization that oversees the investigation, coordination and arbitration in the sports field, "He said. In addition, the National Human Rights Commission (NHRCK), an independent state organization dedicated to the protection of human rights, also conducted an investigation on human rights violations such as assault and sexual violence in domestic sports sites on February 25, "I will identify the human rights situation of student athletes by establishing a special investigation team for sports human rights." In the urgent statement, "Violence in sports and sexual violence dominated daily life of a player in a personal way, "It has already been revealed in a survey of the human rights situation more than a decade ago, but it has not changed at all" (Yonhap News, January 22, 2019). As such, the seriousness of the human rights issue in the sports world is no longer overlooked. Therefore, this study will discuss the human rights issue and its social responsibility of Taekwondo players, which have been causing social problems recently, under the theme of "the blind spot of sports human rights" from an ethical point of view. In order to do this, it is necessary to first grasp the actual condition of human rights of Taekwondo players and to analyze the cause of the abuse and maltreatment that are wrapped in tradition and customs, that is, constant violence and sexual violence. We will set up a direction to provide a reflective opportunity for our society's responsibilities. We hope that these efforts will help create a human rights-friendly sport for all of us. 문화체육관광부(문체부)는 지난 1월 25일 “범정부 차원의 체육계 비리근절 대책을 발표하면서 스포츠분야의 비리조사와 조정, 중재 등을 총괄하는 전담 독립기구로 《스포츠윤리센터》를 설립한다”고 밝혔다. 뿐만 아니라 인권전담 독립 국가기관인 국가인권위원회 역시 지난 2월 25일 “국내 스포츠 현장에서 발생하는 폭행·성폭력 등의 인권 침해에 대한 조사와 피해 구제, 이를 통한 국가 차원의 종합 대책 마련을 위해 《스포츠인권 특별조사단》을 신설하여 학생운동선수의 인권 실태를 파악하겠다”고 긴급성명을 발표하면서 “스포츠 분야의 폭력․성폭력은 한 선수의 일상을 전인격적으로 지배함으로써 피해가 외부로 드러나지 않고 평생 지속하는 특수한 구조”라며 “이미 10여년 전 인권위 실태조사에서 밝혀졌는데도 전혀 바뀌지 않았다고 지적”한 바 있다. 이처럼 스포츠계 인권문제의 심각성은 더 이상 간과할 수 없는 수준에 이르렀다. 따라서 이 연구는 ‘스포츠인권의 사각지대’란 주제 아래, 최근 사회적으로 문제가 야기되고 있는 태권도선수의 인권문제와 그 사회적 책임에 대해 윤리학적 관점에서 논의하고자 하였다. 연구대상의 범위를 태권도로 국한시킨 이유는 태권도가 여타의 스포츠와는 다른 독특한 구조의 메커니즘을 띠고 있기 때문이다. 그것은 바로 스승과 제자라는 관계로부터 시작하는데, 태권도는 일반적으로‘훈련’의 과정 이전에 ‘수련’의 과정을 거치고, ‘코치와 선수’의 관계를 넘어 ‘스승과 제자’의 관계를 유지하는 복합적인 관계를 지니고 있기 때문이다. 그럼에도 불구하고 태권도종목 역시 위와 같이 스포츠 인권문제가 끊임없이 거론되며 그 사태의 심각성이 대두되고 있는 바, 연구자는 이 같은 사안에 대해 우선적으로 태권도선수의 인권 실태를 면밀히 파악하고, 전통과 관습이라 포장되어 있는 악습과 악행 즉, 끊이지 않는 폭력, 성폭력의 문제를 중심으로 그 원인을 분석하고자 하였다. 이러한 과정은 오늘날 체육계가 당면한 과제와 그 방향을 설정하여 우리 사회가 가져야만 하는 책임에 대해 반성적 계기를 마련할 것이며, 이러한 노력은 향후 우리 모두를 위한 인권친화적 스포츠를 만드는데 일조할 것이라 기대한다.

The Human Species Has Come Back -The Anthropocene and a Disconcerting De-politicization

( Doo Ho Shin ) 한국영미문학페미니즘학회 2015 영미문학페미니즘 Vol.23 No.3

One of the most characteristic aspects of the Anthropocene narratives is its frequent reference to the human species-being. Proponents of the Anthropocene notions characterize the Anthropocene as a geological story of humans-environment interactions in which the human species evolved “from hunter-gatherers to global force.” And advocates frame humanity as a species category to emphasize humanity’s endangered common fate and to summon communal efforts to sustain our earth planet. The idea of totalizing human species in the Anthropocene narrative, however, discloses a problem of naturalization or de-politicization of the concept of humanity. Re-politicizing questions from neo-Marxist perspectives have been sporadically raised, but there have been nearly no noticeable voices from feminist perspectives. Difficulties of de-naturalizing or re-politicizing the idea of human species in the Anthropocene narrative not only arise from imminent threat that all human beings on the globe currently face as a result of the human-induced environmental transformations, such as climate change, but difficulties also derive from the pressing belief that human communal efforts rather than individual ones are indeed needed to keep the earth sustainable. All humanity’s communal efforts or solutions that have been suggested in the Anthropocene narrative, however, are prone to resort either to scientific and technological advance or to abstract ethical obligations, which are more likely to deepen the feeling of distance and detachment from environmental problems that the idea of species in the Anthropocene of the climate change already garnered. People’s awareness and praxis regarding the Anthropocene environmental crisis should be experienced in individuals’ daily lives with a communal sense, and it is a feminist sense of communities of practice such as Donna Haraway’s concept of “response-ability” that can enact as a good antidote to species-induced distance and detachment and can pave a way toward a new ethic for “felt urgency” of Anthropocene humanity.

포스트 휴먼의 기독교 윤리적 함의

조영호 한국기독교사회윤리학회 2015 기독교사회윤리 Vol.33 No.-

인간 향상 기술의 발전과 함께 우리는 새로운 인간의 도래를 목도하고 있다. ‘새로운 인간’을 우리는 인간 이후의 인간, 혹은 미래 인간이라는 의미에서 ‘포스트 휴먼’이라고 부른다. ‘포스트 휴먼’은 더 이상 인간의 꿈속에 존재하지 않는다. 자연적 인간의 능력을 근본적으로 뛰어넘는 인간 이후의 인간, 미래 인간이 인간자신의 손에 의해 디자인되고 있다. 오늘 과학 기술, 혹은 과학 권력은 인문학적인 동시에 신학적인 문제를 제기하고 있다. 즉, “인간이란 무엇인가?” “인간적이란 무엇인가?” “인간의 존엄함은 어떻게 유지되는가?” 그리고 “이 시대에 유효한새로운 윤리는 무엇인가?” 포스트 휴먼에 의해 촉발된 논의는 오래된 인문학적인질문과 신학적인 물음을 다시, 그러나 새롭게 제기한다. 본 논문에서는 인간 향상기술 혹은 포스트 휴먼에 대한 논의 속에서 새롭게 제기되고 있는 질문 중 ‘미래인간’에 대한 윤리적인 물음을 기독교 윤리적 관점에서 다룰 것이다. 이것을 위해우리는 포스트 휴먼이즘이란 무엇인지, 그리고 이들이 무엇을 주장하는지 살펴볼 것이다. 그 이후, 포스트 휴머니즘에 대한 비판들을 살펴보고, 마지막으로 포스트 휴머니즘에 대한 논의를 기독교 윤리적으로 어떻게 이해할 수 있는지 논의할 것이다. 이러한 논의를 위해 우리가 의지할 윤리적 주제는 미래 윤리이다. 그리고 존재, 사랑, 관계라는 개념을 통해 미래 윤리를 설명하고자 한다. With the development of the human enhancement techniques, we are witnessing the arrival of a new human being, called "post-human". "Post-human" exists no longer in the human dream, but it is present. Nature of the human ability to fundamentally beyond human after human, the future of human beings have been designed by the hands of man himself. Today’s science and technology has filed on the study of humanity as well as theology, "What is human being ?" "How does human dignity is maintained " and by the "What is a valid new ethics" Post-human inspires this discussion, again, from the traditional study of humanity and theology, but it raises anew. In this paper, the ethical question of "the future of humanity" in human enhancement techniques is argued from the point of view of Christian ethics. This study delves into first what the Post-humanism is, and what claim does. Then, this discusses the criticism of the post-humanism, and the final discussion of post-humanism as it is intended to discuss the Christian ethical understanding of this issue. For these discussions, ethical theme that this study relies on is a future ethics. The responsible relationship based on being and love is proposed here as the conceptualization the future ethics.

Exploring the Effects of the Virtual Human with Physicality on Co-presence and Emotional Response

Kwang-Seong Shin(신광성),Dongsik Jo(조동식) 한국컴퓨터정보학회 2019 한국컴퓨터정보학회논문지 Vol.24 No.1

With continued technology innovation in the fields of computer graphics (CG) and virtual reality (VR), digital animated avatars (or virtual humans) are evolving into ones that are more interactive at a suitable location such as museum, airport, and shopping mall. Specially, the form of the avatar (or the virtual human) realistically need to be expressed in a way that matches the users’ physical space. In recent many researches, the form of virtual human has been expressed as mixed-reality human (MRH)-the virtual human combines with the physicality as the real part. In this paper, we propose to carry out a study comparing various MRH on co-presence and emotional response in two-typed virtual humans depending on how many actual parts are included: (1) (Level 1) small parts in the virtual human combined virtual components (e.g., the head only) and (2) (Level 2) large parts in the virtual human with the physicality as the real part such as head, arms, and upper body). We report on the implemented results of our virtual humans and experimental results on co-presence and emotional response.

공기업의 인권침해에 대한 국가의 책임 – 한국 공공기관 인권경영 정책에 대한 비판적 평가를 겸함 –

이상수 홍익대학교 법학연구소 2025 홍익법학 Vol.26 No.2

한국의 공공기관(공기업) 인권경영 정책의 근거가 된 가장 중요한 문서는 2011년 에 발표된 유엔 기업과 인권 이행원칙(이하 이행원칙)이다. 이행원칙은 공기업이 인권존중책임을 진다고 보고 국가에게는 공기업의 인권존중을 보장할 인권보호의무 가 있다고 보았다. 그리고 그 연장선에서 공기업의 인권존중을 보장하기 위해 ‘추가 적 조치’(additional steps)를 취하라고 권고했다. 이어 2016년 유엔은 그 ‘추가적 조치’의 내용을 상세화한 보고서를 발표했다. 본고는 국제공법과 유럽 및 미주 인권 법원의 논의를 토대로, 유엔의 권고(이하 유엔안)에 내재한 규범적 한계를 지적하고 보완방안을 제시하고자 한다. 유엔안은 공기업을 영리기업의 일종으로 간주함으로써 공기업에 의한 인권침해의 특수성을 충분히 고려하지 못했다는 결함이 있다. 사실 공기업은 영리활동 이외에 공적인 업무를 수행하며 많은 경우 국가와의 긴밀한 연계 하에 업무를 수행한다. 그 결과 공기업에 의한 인권침해는 사기업의 인권침해와 다른 양상을 가지며 국가에 게 보호의무의 문제만 야기하는 것이 아니라 국가의 인권존중의무의 문제를 야기한 다. 그리고 공기업의 인권침해에 대해서 국가가 인권보호책임을 지는 경우에도 국가 와 공기업 사이의 밀접함으로 인해 국가는 공기업의 인권침해에 대해 쉽게 인권책임 을 부담하게 된다. 이런 논의는 유엔안에 근거하여 공기업의 인권침해 예방활동에 치중한 종전의 공기업 인권경영 정책의 취약성을 드러낸다. 본고는 공기업의 인권침해를 효과적으 로 저지하기 위해서는 국가의 인권보호의무뿐만 아니라 인권존중의무에도 관심을 가져야 하며, 필요한 경우 공기업의 인권의무 위반에 대해 국가에 직접 인권책임을 추궁하는 것이 필요하다고 주장한다. 물론 현재 우리에게는 국가의 인권책임을 추궁 하기 위한 적절한 국제인권법원이 없다. 하지만 인권조약기구나 국가인권위원회 등이 부족하나마 대안적 포럼으로서 역할 할 수 있다고 제안한다. 이런 식으로 국가에 직접 인권책임을 물을 때 공기업의 인권침해가 좀 더 억지될 수 있을 것이며, 한국의 공공기관 인권경영 정책도 좀 더 내실 있게 운영될 것이다. The most important foundational document for human rights policies directed at state-owned enterprises (SOEs) in South Korea is the UN Guiding Principles on Business and Human Rights (hereinafter “the UNGPs”), published in 2011. The UNGPs recognize that SOEs bear a responsibility to respect human rights and that the state has a duty to protect human rights by ensuring that SOEs fulfill this responsibility. In line with this, the UNGPs recommend that states take “additional steps” to guarantee SOEs’ respect for human rights. In 2016, the United Nations further elaborated on the content of these “additional steps” in a follow-up report. This paper critically examines the normative limitations inherent in the UN recommendations (hereinafter “UN framework”) based on international public law and case law from European and Inter-American human rights courts. It also proposes ways to address and supplement these shortcomings. The UN framework regards SOEs primarily as profit-driven enterprises, thus failing to adequately consider the unique nature of human rights violations committed by SOEs. In reality, SOEs often perform public functions in close connection with the state. Consequently, human rights violations by SOEs differ from those committed by private companies, as they raise not only issues of the state’s duty to protect human rights, but also implicate the state’s obligation to respect human rights. Moreover, even when only the duty to protect is invoked, due to the close relationship between the state and its SOEs, states are more readily held internationally responsible for human rights violations committed by SOEs. This analysis reveals the vulnerability of current South Korean SOE human rights policies, which have focused primarily on preventive measures aligned with the UN framework. The paper argues that in order to more effectively prevent human rights violations by SOEs, it is essential to consider not only the state’s duty to protect but also its obligation to respect human rights. When necessary, the state must be held directly accountable for human rights violations committed by its SOEs. Although South Korea currently lacks access to a dedicated international human rights court for pursuing such accountability, quasi-judicial bodies such as UN treaty bodies or the National Human Rights Commission of Korea can serve—albeit imperfectly—as alternative forums. Holding the state directly responsible in this way would help deter human rights abuses by SOEs and contribute to a more substantive and robust human rights policy for public enterprises in South Korea.

도교적 인간의 생태성(生態性)

김백희 ( Kim Baeg-hee ) 한국동서철학회 2022 동서철학연구 Vol.- No.103

Religious Taoism and Ecology share a similar organic worldview. Human views are logically derived from the worldview. Taoist human beings are divided into two types: secular humans(凡人) and holy humans(神仙). Secular human beings can reach the level of holy human beings by self-cultivation. Holy human beings are ecologically united with nature. Human beings in religious Taoism have three characteristics: naturality, provision of nature, inter-relational response. According to religious Taoism, for instance things of the same kind cluster while sounds of same frequency harmonize. Like religious Taoism, in the Ecological worldview, humans are only part of nature. Human nature is like nature. Humans communicate with nature in ontological dimension. Religious Taoism and Ecology have fundamental similarities in understanding the relationship between the Nature and human beings. At this point, religious Taoism's view of humanity reaches a match-point where it can naturally meet with ecological one.

인문학의 길

박찬인 ( Pak Chan In ) 충남대학교 인문과학연구소 2017 인문학연구 Vol.56 No.3

“인간은 태어나서, 살다가, 죽는다.”라는 단순한 생물학적 전기를 거부하는 데서 인문학은 출발한다. 즉 우리의 출생은 우리의 선택사항도 결정사항도 아니지만, 그렇다고 삶에 대한 나의 책임, 당신의 책임, 우리의 책임이 면제되는 것은 아니다. 탄생 이후 우리 삶은 우리가 감당해야 할 사건이다. 여기에서 인간에 대한 인간의 책임이 나오고 인문학적 사유의 첫 번째 과제가 탄생한다. 인간이 잘나서가 아니라 인간이 자기 존재와 삶의 방식에 대해 지고 있는 책임을 생각하고 따지는 것이 인문학의 중요한 출발점이라는 말이다. 인간에 관한 사유와 실천으로서 인문학은 예술과 문화 등에 대한 무슨 고급 소양이나 교양 같은 것들을 스펙 쌓듯 쌓아가는 것을 능사로 하지 않는다. 인간에, 사회에, 역사와 문명에 대한 책임의 문제를 부단히 사유하고 그 중요성을 사회에, 사람들에게 부단히 환기시키는 것이 인문학의 책임이다. 인간에게는 `성찰`이라는 특별한 능력이 있다. 성찰이란 뒤돌아보기이다. 잘 왔는지, 옆길로 새지는 않았는지 되돌아보는 것이다. 그런데 그렇게 되돌아보는 것은 미래를 내다보기 위해서이다. 그렇다. 인간의 성찰이란 뒤돌아보기(retrospection)이면서 내다보기(prospection)인 것이다. 이것은 인간의 탁월성이기도 한데, 인간은 지금 여기에 매여 있으면서도 그 운명을 넘어 다른 것을, 여기 `너머`의 것을, 지금 `너머`의 것을, 보는 특별한 능력을 갖고 있다. 지금을 넘어 과거와 미래를, 여기를 넘어 다른 곳, 다른 세계, 즉 `저기`를 보는 것이다. 아니 단순히 보기를 넘어 여기와 저기를 연결시킨다. 이 연결이 바로 인문학적 상상력이다. 창의력을 통해 창조로 나아갈 수 있는 인간의 상상력, 인문학적 상상력의 가치를 드높이는 길, 공존의 정의와 타인의 고통을 흡수할 줄 아는, 공감능력을 가진, 아름다운 인간의 길을 인문학이 선도하여야 할 것이다. 이러한 점에서 인문학적 가치야말로 인간을 인간답게 하는 유일한 조건인 것이다. 결론적으로 말해서 인문학이 중요한 것은 그것이 추구하는 가치가 곧 인간으로서 존재하는 우리 자신의 가치이기 때문이다. Humanities depart from the rejection of the simple biological biography of "Man is born, living and dying." Our birth is not our choice or decision, but it does not mean to get a exemption of my responsibility, your responsibility, our responsibility for life. Our life after birth is an event we have to deal with. Here human responsibility for man comes out and the first task of humanistic reason is born. It is an important starting point of humanities not to be humble but to consider and appreciate the responsibility that humans have for their being and way of life. As thoughst and practices on human being, the humanities do not advance the accumulation of specifics such as advanced literacy and culture of arts and culture. It is the responsibility of the humanities to constantly consider the question of responsibility for human beings, society, history and civilization, and to constantly remind people of its importance to society. Human beings have a special ability of `reflection`. Reflection is a look back. It is looking back whether it came well or was not leaked to the side. But the aim of looking back is that it sees the future. Yes. Human reflection is both retrospection and prospection. This is also the excellence of the human being, who is now bound here, but has the special ability to see beyond that destiny, beyond that, beyond that now. It is beyond the present to see the past and the future, beyond this, another place, another world, that is, there. Actually, it simply goes beyond the view and links here and there. This connection is the humanistic imagination. Humanities should lead the way of a beautiful human being with human imagination that can go into creation through creativity, the way to enhance the value of humanistic imagination, to know a justice of coexistence, and a sympathetic ability to absorb the pain of others. In this sense, humanistic value is the unique condition that makes human beings human. In conclusion, humanities are important because their value to pursue is our own value as a human being.

국제통상과 인간안보의 관계에 관한 일고찰

김성원(Kim, Sung-Won) 한양법학회 2013 漢陽法學 Vol.24 No.4

The relationship between trade, human rights and environment is regarded as one of the most difficult issues needed to be solved by international law at the age of globalization. Under the impact of globalization, international law is required to transform its structure for giving an effective solution to difficult problems, such as environmental degradation, wide spread of infectious diseases, and human rights crisis. Also, international law is asked to change its role for maximizing interests of people rather than those of States. Also, the main engine of challenges to international law would be fueled by the concept of human security without doubt. Under the concept of human security, protection of human rights, maintenance of environment could be marked as priority concerns of international society. In this context, the legitimacy of international law would be tested by whether international law plays a pivotal role in realizing concept of human security. Daily lives of individuals are virtually governed by international law. Among various fields of international law, international trade plays the most important role in shaping, maintaining daily lives of individuals because it deals with exchanges of goods and services which are indispensable to daily lives of individuals. In this context, norms and policies of international trade law are deeply linked with main targets of human security concept. However, actual problems related to the relationship between international trade law and human security concept are difficult to wrestle with. It is very difficult to determine which one is regarded as more important matter for daily lives of individuals. Does trade concerns prevail over human rights? Could environmental issues always be regarded as priority concerns compared with trade issues under any circumstances? For the purpose of seeking out relevant solutions for these kinds of problems, more detailed analysis on the relationship between international trade law and human security concept should be made. This article first analyzes the concept of human security. I explore what makes human security as the most challenging concept of security at the age of globalization. Also, I look into what the possible contribution of human security could be expected to enhance level of human rights protection and environmental maintenance. Second, I try to examine the attitude of international trade law toward human rights, environment and corporate social responsibility. I also explore whether an attempt to incorporate human security concept into norms and policies of international trade law would be proved as good project or not. Lastly, I try to find a possible way to balance interests of international trade, human rights and environment.