미래시를 나타내는 Will의 분석

박용준 신영어영문학회 2014 신영어영문학 Vol.58 No.-

Some grammarians, Jespersen and Palmer, insist that English does not have a future tense and also English has 2-tense system because WILL is not a future tense as past tense and present tense are. They do not want to categorize WILL as tense but as a modal verb which is used to express modalities in English. But Wekker and Declerck do not agree with this but they want to show the evidences which reveal WILL is a future tense in English. Actually, WILL is used as a future tense by English speakers as they recognize WILL functions as a future tense. It means that actual usage of WILL also has a future tense even if it is categorized as a modal verb. In this paper, I would like to tell that WILL has the meaning of future tense which is different from the modality that WILL expresses and that WILL functions as a future tense as past tense and present tense. So, WILL is an important modal verb but it is also a future tense because there are some usages that show us that the WILL is used to express future event as a future tense. And as we see, some usages will prove that WILL plays a role as a future tense in English.

미래시를 나타내는 Will의 분석

박용준(Park, Yong-June) 신영어영문학회 2014 신영어영문학 Vol.57 No.-

Some grammarians, Jespersen and Palmer, insist that English does not have a future tense and also English has 2-tense system because WILL is not a future tense as past tense and present tense are. They do not want to categorize WILL as tense but as a modal verb which is used to express modalities in English. But Wekker and Declerck do not agree with this but they want to show the evidences which reveal WILL is a future tense in English. Actually, WILL is used as a future tense by English speakers as they recognize WILL functions as a future tense. It means that actual usage of WILL also has a future tense even if it is categorized as a modal verb. In this paper, I would like to tell that WILL has the meaning of future tense which is different from the modality that WILL expresses and that WILL functions as a future tense as past tense and present tense. So, WILL is an important modal verb but it is also a future tense because there are some usages that show us that the WILL is used to express future event as a future tense. And as we see, some usages will prove that WILL plays a role as a future tense in English.

共同遗嘱的法律问题探析

姜海顺 원광대학교 법학연구소 2019 圓光法學 Vol.35 No.4

China's " Law of Succession" promulgated and implemented in 1985, based on China's social reality, stipulates its testamentary succession system. However, there is no legal provision related to the common will in the “Law of Succession”. The only provision concerning the common will is Article 15 of the “Detailed Regulation on the notarization of the will” promulgated by the Ministry of Justice in 2000. According to the provisions of Article 15, the notary office does not support the establishment of a common will between the parties, but requires the parties who insist on the establishment to clearly stipulate the conditions for go into effect, change and withdrawal of the will. Due to the contradiction between the actual existence of the common will and the lack of law, the trial of the people's court fell into a difficult situation that could not be relied upon, and the trial results of different judgments in the same case appeared. Through the statistics of recent cases of common wills published by the China Judgements Online and analysis two representative cases, this paper summarizes the necessity and feasibility of establishing a common will system in China and carried out a more detailed analysis on the effect of the husband and wife's common will, identification of the effective time and the change and withdrawal of the common will. The following provisions are important mattes that must be considered when constructing a common will system: Conditionally affirming the effect of the common will by limiting the scope of the subject and property of the common will; The effect of the division of the estate occurs only after the death of both parties to the common will; Under the premise that there is no agreement between the parties after the death of one party, the surviving party can only change and withdrawal the content of the will belonging to the personal property, etc.

조선시대 여성 유서(遺書)의 사회문화적 기능과 의미 탐색 - 남성 유서와 비교를 중심으로

이홍식 한국고전여성문학회 2020 한국고전여성문학연구 Vol.0 No.40

The will contained the last message of the dead for the living. so it is basically part of a private sphere related to personal death. As wills are mostly for families, the historical character of the will is very prominent on the surface as well. On the other hand, This will cannot be separated from the social and cultural context of the time. Women's wills, in particular, are not free from women's social status and roles, and from the morality and ethics conferred on women. This paper noted the function and value of the will in the public domain. The main purpose of this paper is to research the sociocultural function and meaning of women’s will, sorted from men’s will in the Joseon Dynasty. Therefore, this paper examines possibility and necessity of the research first with studying the sociocultural nature of the will, then has the basic for researching the sociocultural function and meaning of women’s will by analyzing the sociocultural context in which women’s will was created. And this paper summarized the sociocultural functions and meanings of women’s will upon the prepared basic. The women’s will is a text with strong attributes of confucian patriarchy just like men’s will. However, female will was created and consumed in a different context from male will due to gender differences. It is also quite related to the differences in many ways, such as writing age, writing form, and delivering method and consuming method etc. And this difference changed the function of the will, the female will primarily functioned to strengthen the ethics of women. In particular, the function of women’s will was strengthened by combining with bijimun(碑誌文; text engraved on a monument) or Jeon literature(one of the Korean traditional literature genres) organized by men in the Joseon nobility. On the other hand, female will also played a role in overturning female ethics from the inside. This paper tried to identify various emotions and desires projected on women’s will and Jeolmyeongsa which is the extended version of the women’s will. Then this paper defined the sociocultural meaning of women’s will in the Joseon Dynasty based on the results of this research. 산 자를 위한 죽은 자의 마지막 메시지를 담은 유서는 기본적으로 개인의 죽음과 관련된 사적 영역에 속하는 글이다. 많은 경우 가족을 대상으로 하는 만큼 유서의 사적 성격은 표면적으로도 매우 도드라진다. 반면에 이 유서는 당대의 사회문화적 맥락과 분리할 수 없는 공적 영역의 글이기도 하다. 특히 여성 유서는 여성의 사회적 지위와 역할, 여성에게 부여된 도덕과 윤리에서 자유롭지 못하다. 본고는 유서가 가지는 이 공적 영역에서의 기능과 가치에 주목한 논문이다. 본고의 주된 목적은 조선시대 남성 유서와 구분되는 여성 유서의 사회문화적 기능과 의미를 탐색하는 데 있다. 이에 본고에서는 유서의 사회문화적 성격을 점검하여 해당 연구의 가능성과 필요성을 먼저 살폈고, 이어 여성 유서가 어떠한 사회문화적 맥락 위에서 창작되었는지를 분석하여 여성 유서의 사회문화적 기능과 의미를 탐색하는 데 필요한 기초를 마련하였다. 그리고 이렇게 마련된 기초를 토대로 여성 유서의 사회문화적 기능과 의미를 정리하였다. 여성 유서는 남성 유서와 마찬가지로 유교적 가부장제의 속성이 강하게 남아 있는 텍스트다. 다만 젠더의 차이로 인해 여성 유서는 남성 유서와 다른 맥락 위에서 창작되고 소비되었다. 유서의 작성 시기와 작성 배경, 작성 목적과 작성 언어, 작성 내용과 작성 형식, 전달 방식과 소비 방식 등 많은 점에서 차이가 나타나는 것도 이와 관련이 깊다. 그리고 이런 차이는 유서의 기능을 변화시켰는데, 여성 유서는 일차적으로 여성의 윤리를 강화하는 기능을 수행하였다. 특히 사대부 남성들이 정리한 여성 대상 비지문이나 전 문학과 결합되어 그 기능이 강화되었다. 반면에 여성 유서는 여성 윤리를 내부에서부터 뒤집어엎는 역할도 함께 수행하였다. 본고에서는 여성 유서와 여성 유서의 확장판인 <절명사>에 투영되어 있는 다양한 감정과 욕망을 통해 이를 규명하고자 하였다. 그리고 이렇게 얻은 결과를 바탕으로 조선시대 여성 유서의 사회문화적 의미를 규정하였다.

共同遗嘱的法律问题探析

강해순(Jiang HaiShun)(姜海顺,) 원광대학교 법학연구소 2019 圓光法學 Vol.35 No.4

《继承法》中没有共同遗嘱相关的法律条文,有关共同遗嘱的唯一规定就是2000年司法部颁布的《遗嘱公证细则》第15条。根据第15条的规定,公证机关不支持当事人之间设立共同遗嘱,但是对坚持设立的当事人要求明确约定遗嘱的生效,变更和撤销的条件。由于共同遗嘱的实际存在和法律缺位的矛盾,人民法院的审判陷入无法可依的困境,出现了同案不同判的审判结果。 本文通过法律审判文书网公布的有关共同遗嘱案件的近几年统计和两个具有代表性案件的分析,总结出我国设立共同遗嘱制度的必要性和可行性,并在夫妻共同遗嘱的效力、生效时间的认定、变更和撤销的问题上进行了较为详细的分析。通过限制共同遗嘱的主体和财产范围,有条件地肯定共同遗嘱的效力;共同立遗嘱的双方均死亡之后,才发生遗产分割的效力;一方死亡后当事人之间没有约定的前提下,生存一方只能变更和撤销属于个人财产范围内的遗嘱内容等规定是构建共同遗嘱制度时,必须参考的重要事项。 China s Law of Succession promulgated and implemented in 1985, based on China s social reality, stipulates its testamentary succession system. However, there is no legal provision related to the common will in the “Law of Succession”. The only provision concerning the common will is Article 15 of the “Detailed Regulation on the notarization of the will” promulgated by the Ministry of Justice in 2000. According to the provisions of Article 15, the notary office does not support the establishment of a common will between the parties, but requires the parties who insist on the establishment to clearly stipulate the conditions for go into effect, change and withdrawal of the will. Due to the contradiction between the actual existence of the common will and the lack of law, the trial of the people s court fell into a difficult situation that could not be relied upon, and the trial results of different judgments in the same case appeared. Through the statistics of recent cases of common wills published by the China Judgements Online and analysis two representative cases, this paper summarizes the necessity and feasibility of establishing a common will system in China and carried out a more detailed analysis on the effect of the husband and wife s common will, identification of the effective time and the change and withdrawal of the common will. The following provisions are important mattes that must be considered when constructing a common will system: Conditionally affirming the effect of the common will by limiting the scope of the subject and property of the common will; The effect of the division of the estate occurs only after the death of both parties to the common will; Under the premise that there is no agreement between the parties after the death of one party, the surviving party can only change and withdrawal the content of the will belonging to the personal property, etc.

방식위배와 구수증서유언의 검인제도

김영희(Kim Young Hee) 강원대학교 비교법학연구소 2007 江原法學 Vol.24 No.-

Oral will which is made by the person facing imminent death from disease or for other reason is specially required to be probated by family court. Though the oral will based on specially simple procedure is a means to allow the person who faces imminent death from disease, etc, to guarantee the freedom of a will, the probation system was designed to confirm the real intention of the will. The probation procedure is required to make the oral will come into effect, in addition to the compliance of the formality of the will. For that reason, special problem which rarely arises from other types of will, namely the probate of oral will, comes to the fore if the will was made in violation of formality. The probated will does not suggest that the will is confirmed to meet the legal requirement for other formality of will, considering that the probate of oral will is nothing but the procedure to prove that the will was made from the real intention of testator and to make such oral will come into effect. The will is finally confirmed to be effective by the civil suit made in accordance with the legal procedure of which execution is fully assured. In some cases, the probated will may be adjudged to be void its effect due to the violation of the formality in which the will was made, or may be revoked for practical reason that the will was not made by the real intention of testator. However, the oral will is adjudged to be void if it is not probated. Considering that civil suit is more appropriate than family suit regarding the noncompliance of formality, there is no right to judge whether the formality of will which is the object of probate of oral will was complied with. The probate of oral will cannot be rejected for the reason that the will was adjudged to be void because it was made in noncompliance of the formality.

조선후기 사대부 여성의 유서(遺書) 창작 양상 연구

이홍식(Lee Hong shik) 한국고전여성문학회 2014 한국고전여성문학연구 Vol.0 No.29

최근까지 조선후기 사대부 여성 유서 관련 연구는 몇 몇 작품을 중심으로 진행되어, 서지 정보와 그 내용을 정리하는 수준을 넘지 못하였다. 그러다 보니 일반에 잘 알려진 완산 이씨 유서, 재령 이씨 유서, 「명도자탄사(命道自嘆辭)」를 쓴 남원 윤씨 유서, 서녕 유씨 유서, 서흥 김씨 유서 등 주요 작품만 개별적으로 연구되었을 뿐이었다. 그 결과 여성 유서에 대한 총체적 연구는 이루어질 수 없었고, 여성 유서 전체를 관류하는 특징과 양상 또한 파악할 수가 없었다. 이에 상기 연구에서는 각종 문집 자료에 흩어져 있는 여성 유서를 찾아 여성 유서에 대한 총체적 접근이 가능하도록 했으며, 그 결과를 바탕으로 사대부 여성 유서의 제 특징과 경향을 파악하는 데 주력하였다. 이때 여성 유서의 형식과 내용뿐 아니라 여성 유서의 창작 맥락과 여성 유서와 긴밀한 관계를 맺고 있는 가사와의 관계도 두루 살펴, 조선시대 사대부 여성의 죽음과 유서의 창작 양상에 대해 종합적으로 살펴보고자 하였다. 그 결과 현재까지 확인된 31가 44편의 여성 유서는 창작 시기와 전달 방식, 형식과 내용, 여타 문학과의 관계 등에서 남성 유서와 일정한 차이를 보이고 있으며, 그러한 차이는 가부장적 유교 질서 유지와 유관하게 발전해온 유서의 본질적 속성과 조선후기 여성 윤리 및 열 이데올로기의 확장과 매우 밀접한 관련이 있음을 확인할 수 있었다. 더하여 조선시대 경직된 여성 이미지를 깨부수는 새로운 여성상의 존재를 유서를 통해 확인할 수 있었던 것은 의미 있는 수확이라 이를 만하다. Up to recently, the studies on noble women's wills in the later of Joseon have been centrally doing just a few wills. They only contain bibliographic utilities and arrangement of contents of wills. Therefore a few major wills which were well known of such as Wansan Lee, Jaeryeong Lee, Nanwon Yoon who wrote Myeondojachansa(命道自嘆辭), Seonyeong You, Seoheung Kim and so on were researched respectively. As a result, the whole researches on women's wills couldn't be studied and the features and types of whole women's wills shouldn't be found. This paper made a possibility that was a holistic approach on women's wills finding wills scattered a lot of work-collections. Based on results this paper tried to find the features of types of Sadaebu(noble in Joseon Dynasty) women's wills. In the course, this paper researched not only forms and contents of women's wills but also relation with Gasa(歌辭) which were related women's wills, so this paper tried to generally outlook the death and writing types of wills of women in the later of Joseon. In the result, 33 works and 46 volumes of women's wills show clear differences from men's wills such as writing period, method of deliver, forms, contents and relation with other literature. These differences had more to do with nature of wills related in keeping order of patriarchal Confucianism, ethics of women and expanding virtuous woman ideology in the later Joseon. Furthermore this paper confirmed new image of women breaking stiff image of women in Joseon through wills.

쇼펜하우어의 의지: 젠타 달란트와 캐서린 슬로퍼의 경우

임정명 ( Jeong Myung Lim ) 한국비교문학회 2016 比較文學 Vol.0 No.68

인간을 포함한 모든 생명체는 근본적으로 무의식적 생의 의지로 결합되어 있으며 이 무한정 반복되며 지속되는 의지로 인해 생명체는 권태로움과 고통에 직면하게 되고 이를 영원히 탈피할 길은 없다는 쇼펜하우어의 의지론은 가장 보편적인 인식 주관의 반응 양식으로서 "의지의 긍정"의 경우와 이데아의 인식에 보다 근접한 진전된 단계로서 "의지의 부정"의 단계를 예시한다. 바그너(Richard Wagner)의 < 방황하는 네덜란드인 >(The Flying Dutchman)의 경우, "죽지 않는 욕망"의 지배하에 영원히 바다를 항해하는 네덜란드인(Dutchman)은 쇼펜하우어적 "의지의 긍정" 상태에 있다. 그는 인간과 모든 생명체의 삶을 채우고 있는 보편적 상황 그 자체로서의 지속적인 욕망 행위에 충실하는 양상을 보인다. 네덜란드인의 구원자적 역할을 자처하는 젠타(Zenta Daland)의 선택 역시 이성과 의식의 세계가 아닌 전적으로 직관적이고 무의식적 세계의 산물이며, "적절한 객관화" 과정을 거치지 못한 거대한 심리적 에너지 즉 쇼펜하우어적 의지의 표출의 경우로 해석될 수 있다. 제임스(Henry James)의 『워싱턴 스퀘어』(Washington Square)의 경우, 캐서린(Catherine Sloper)은 진전된 인식 주관으로서 자발적으로 자신의 장점과 약점을 간파하고, 얻을 수 없는 것들을 구분하며 이에 대한 맹목적 욕망 행위를 중단하는 "의지의 부정" 상태로 진입한다. 젠타의 경우와 마찬가지로 캐서린 역시 의지의 적절한 객관화를 통한 이데아의 구현 단계로의 진입에는 실패하지만, 캐서린 슬로퍼가 예시한 자유와 자발성에 근거하는 의지의 부정 상태는 인간이 생의 의지의 불만족과 그로 인한 고통으로부터 순간적으로나마 도피할 수 있는 유일한 길을 제시하며, 적절한 객관화를 통한 이데아의 인식 가능 단계로의 진입 가능성을 열어놓고 있다. The affirmation of the will identified by Arthur Schopenhauer as the dominant will to live is the persistent willing of Zenta Daland in Richard Wagner`s The Flying Dutchman. Due to the ignorance of her own individuality, of false conceit, and of the audacity and presumption that arise therefrom, Zenta, as a willing being does not achieve the adequate objectification of the will which is a prerequisite for salvation, the Platonic Idea. By contrast, Catherine Sloper in Henry James` Washington Square pursues the denial of the will as a fruition of clear recognition of her defects and weaknesses. Through eventual denial of the will, she escapes in the surest available way the bitterest of boredom and all subsequent sufferings of undead willing. Both Zenta`s affirmation of the will and Catherine`s denial fail to constitute the complete abolition and objectification of the individual will which is pivotal to secure the incarnation of the Platonic Ideas. In Catherine Sloper`s case, however, James shows the possibility to develop herself as the pure subject of knowledge who knows Ideas through willingly distancing herself from the will itself.

자필증서유언의 개선방안

조인섭(Cho In Sup) 한국가족법학회 2016 가족법연구 Vol.30 No.3

A will is legally effective upon the death of the testator, and it is a unilateral act that requires an established form. Civil act is taking the stance of strict formalism towards the wills, but excessive formalism can rather bring the ramification of disregarding the intent of the testator. Countries such as Germany, France, Japan, the UK, and the USA had required strict formalism on wills during the early days. However, these countries have revised the law or have become more relaxed with formality, since requiring strict formalism at the circumstances of dispute could not reflect the intent of testator fully. This approach is strict about asking the requirement of wills itself, but it is largely reducing the emphasis of the formality towards the interpretation of those requirements when the intent of the testator is it guaranteed. Accordingly, in terms of the interpreting civil act, as long as it retains the stance of strict formalism by categorizing the will as a formal act, the requirement of a will should be interpreted in a relaxed manner only if the true intention of the testator is assured while the lack of requirement itself should still be rigidly interpreted. In case of a will by holograph document, the testator must write the whole text of the will in his own handwriting. When some parts of the will is written by a person other than the testator, the part that is written by the testator’s own handwriting should only be considered as a valid will. Therefore, the testament is only effective when the part written by other person was a mere supplementary one, and the intent of the testator can be clearly delivered. In terms of the date, it will be void when the date requirement is never been written. However, if the true intent of the testator is assured, it should be interpreted in a flexible manner for the date is not a fundamental factor of a will. Since the date requirement in a holographic will is only at issue in terms of making the order or determining the capacity to make a will, it is desirable to be resolved through the revision of the clause. For the domicile requirement, it is advisable to eliminate the domicile requirement, since it is not only an excessive restriction but also unconstitutional to require the domicile information. Again, requiring the testator to affix the seal to the holographic will is an excessive limitation while it is also unconstitutional. Therefore, it is desirable to delete this requirement from the law for the legislative purpose. Accordingly, I suggest the article 1066 of the existing civil act to be revised as follows: “(1) In order to make a will by holograph document, the testator must write with his own handwriting the whole text, his full name, the date, and the domicile. (2) In order to make any insertion, deletion or other alteration of letters in a holograph mentioned in paragraph (1), such correction must be made in the testator’s own handwriting. (3) In case when a holographic will mentioned in paragraph (1) is suspected of the validity for there is no statement made regarding the time and place where the will was written, the will shall be deemed as valid if it is possible to confirm where and when it was written with other kinds of proof.”

의지의 나약과 아크라시아

김남준 ( Kim Nam-joon ) 한국윤리교육학회 2022 윤리교육연구 Vol.- No.63

본 연구의 목적은 의지의 나약을 행위자의 더 나은 판단이 아닌 행위자의 의도에 어긋나는 행위로 규정하면서 의지의 나약과 아크라시아를 구분하는 수정주의 해석의 타당성을 비판적으로 논구하는 것이다. 수정주의 해석은 전통적인 해석과는 달리 의지의 나약을 행위자가 자신의 의도를 그 반대의 욕구나 경향성으로 인해 합당한 이유 없이 변경하거나 포기하는 실천적 실패 또는 도덕적 실패로 규정한다. 수정주의 해석은 이러한 규정을 바탕으로 의지의 나약과 아크라시아는 구분될 수 있고, 아크라시아가 없는 의지의 나약과 의지의 나약이 없는 아크라시아가 성립할 수 있다고 주장한다. 그러나 이러한 수정주의 해석에 대해서는 적어도 다음과 같은 세 가지 비판이 제기될 수 있다. 첫째, 대다수 일반인들이 의지의 나약을 행위자의 더 나은 판단에 어긋나는 자제력 없는 행위로 본다는 점에서, 수정주의 해석은 그 해석의 전제로서 의지의 나약에 대한 일상적 관념을 잘못 설정한 것으로 생각된다. 둘째, 수정주의 해석이 자신의 입장을 정당화하기 위해 제시한 여러 사례들은 오히려 의지의 나약의 발생 여부가 행위자의 의도가 아니라 행위자의 더 나은 판단을 기준으로 결정되어야 하고, 의지의 나약과 아크라시아를 개념적으로 서로 구분하는 것이 불가능하거나 불필요할 수도 있다는 함의를 지닌다. 셋째, 행위자의 판단이 일반적으로 행위자의 의도를 형성하고 행위의 실천을 이끄는 역할을 수행한다면, 행위자의 의도를 행위자의 판단과 독립적인 별개의 능력으로 보는 수정주의 해석의 전제가 의문시되고, 그에 따라 의지의 나약을 행위자의 더 나은 판단이 아닌 행위자의 의도에 어긋나는 행위로 규정하면서 의지의 나약과 아크라시아를 구분하는 수정주의 해석의 주장도 의문시될 수밖에 없다. 이런 이유로, 본 연구자는 전통적인 해석이 수정주의 해석보다 의지의 나약에 대한 일상적 관념에 잘 부합할 뿐만 아니라 학문적 타당성도 확보할 수 있다고 생각한다. According to a revisionist’s account of weakness of will, the idea that the central cases of weakness of will are best characterized not as cases in which people act against their better judgment, but as cases in which they fail to act on their intentions. If weakness of will arises when an agent is too ready to revise her contray inclination defeating intention, weakness of will is distinct from akrasia which is best characterized as free intentional action contray to an agent’s better judgment. If so, there are cases of weakness of will without akrasia, and there are cases of akrasia without weakness of will. However, there are three possible objections to the revisionist’s account of weakness of will. (1) The revisionists do not give an account of our ordinary notion of weakness of will even though it is their basic premise. The empirical studies indicate that the traditional account of akratic action is more congruent with our ordinary notion of weakness of will than the revisionist’s account is. (2) The revisionists present several cases in which an agent seems to display weakness of will who does not act contrary to her better judgment but does act contrary to her intention. However, these cases are actually counter-examples of what the revisionists claim. In other words, these cases show that we can use weakness of will interchangeably with akrasia because weakness of will is best characterized as akratic action. (3) A rational agent who judges that there is compelling reason to perform a certain action normally forms the intention to do that action, her judgment then serving as sufficient explanation of both the intention and the action which is intended. If so, weakness of will can be best characterized as free intentional action contrary to an agent’s better judgment because an agent’s intention is actually dependent of an agent’s better judgment which guides a certain action. Finally, I claim that the traditional account of akratic action is considerably better than the revisionist’s account of weakness of will.