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[문제 1] 김갑동은 2003년 2월 10일 이을순으로부터 안암동 요지에 위치한 토지를 매수하였다. 토지 매매대금의 지급기일은 2003년6월10일로 약정하였으나, 당사자들은 김갑동이 토지매매 대금을 지급할 자금이 없다는 것은 알고 있었으며, 김갑동이 일단 이 토지 위에 이을순 명의로 건축허가를 받아 다세대 주택(빌라)을 지은 다음 그것을 분양 또는 임대하여 생긴 자금으로 이을순에게 토지매매 대금을 지급하기로 하였다. 또한 토지매매대금의 지급을 담보하기 위하여 완공 건물에 대한 소유권보존등기는 이을순 명의로 하기로 하였다.

2003년 10월 10일 건축공사가 마무리되어 준공검사를 받았고, 2003년 11월 10일 이을순 명의로 건물 소유권보존등기가 경료되었다. 김갑동은 2004년 1월 10일 정병국 등에게 빌라 여러세대를 임대하였고, 이들은 모두 그 즈음 전입신고를 하고 이사와서 살고 있다. 그러나 김갑동이 정병국 등으로부터 받은 임대보증금을 탕진하고 이을순에게 토지 매매대금을 지급하지 않자, 이을순은 자신이 이 사건 빌라를 분양하기로 마음먹고 임차인들을 상대로 퇴거를 구하는 소송을 제기하였다.

임차인들이 이을순에게 대항할 수 있는가?

[문제 2] 철강제품의 판매를 사업으로 하는 A회사는 철근 10톤에 대하여 B건설회사와 매매계약을 체결했다. A는 매매대금을 담보하기 위하여 대금 완납시까지 철근에 대한 소유권을 자신에게 유보하는 특약과 함께 철근을 B회사에 인도하였다. 한편, B회사는 C로부터 공장건물의 신축 및 증축공사를 도급받았는데, A에게 매매대금을 완급하지 않은 상태에서 A로부터 인도받은 철근을 모두 사용하여 C의 공장건물의 신축·증축 공사를 완료하였다. B로부터 철근에 대한 매매대금을 받지 못한 A는 C를 상대로 철근 가액 상당액을 부당이득으로 반환할 것을 訴求하였다.

A의 청구에 대하여 C는 다음 세 가지의 항변을 하고 있다.

(1) 자신은 위 철근의 소유자가 아니다.
(2) 자신은 A회사와 B회사 사이의 공급계약에서 제3자에 불과하므로 A회사가 직접 자기에게 부당이득의 반환을 청구할 수는 없다.
(3) 자신은 위 철근의 소유권이 A회사에 유보되어 있었다는 사정을 알지 못하였다.

피고 C의 위 각 항변에 대하여 법원은 어떠한 판단을 할 것으로 예상하는가?

[참조판례]
▪대법원 2009. 9. 24. 선고 2009다15602 판결
▪대법원 2003. 5. 16. 선고 2003다14959,14966 판결
▪대법원 2002. 10. 25. 선고 2000다63110 판결
▪대법원 2003. 12. 26. 선고 2001다46730 판결
▪대법원 1999. 9. 7. 선고 99다30534판결

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[문제1]

이용호의 고향은 경부 대운하 개발 예정지라고 최근 소문이 파다하게 나있다. 이용호는 선조들의 묘가 있는 고향 임야 약 60000평방미터의 소유권 관계를 확인해보니, 증조부 및 그 형제 2인들의 공동명의로 1935.5. 경에 사정 받은 것으로 되어 있었다. 그러나 이 세사람은 모두 1950년 경에 이미 사망하였다. 이용호와 그의 아버지 및 할아버지는 모두 독자이므로 이용호는 그 증조부의 지분에 대하여 상속을 원인으로 한 소유권 이전등기를 최근에 경료하였다(2008.3.20).

그러나 이용호의 증조부의 두 형제들은 자손이 많고, 현재 그들의 상속인은 약 20-30 명에 달하는 것으로 보이지만, 그 중에는 외국에 이주한 자, 생사가 불명한 자등도 포함되어 있다. 이용호의 집안 어른들의 기억에 따르면, 이 임야가 이용호 증조부 및 그 두 형제의 이름으로 등재된 이유는 이용호의 조부(이방호)가 호방하고 씀씀이가 커서, 집안 재산을 탕진할 우려가 있어, 그 삼촌들까지 공동명의로 올려둔 것이라고 한다.

한편 이 임야에는 건물과 밭이 있는데, 1961년 경부터 박건해가 농사를 짓고, 이용호의 친척들이 시제를 지내러 올 때마다 음식 등을 준비해서 산소에까지 운반해 주고, 묘지에 벌초 하는 일 등을 해오고 있었는데, 2000년 경 이용호의 할머니가 기독교로 개종을 한 뒤로 이용호 집안은 더 이상 시제를 지내지 않고 있으며, 묘지에 대한 벌초도 이제는 이루어지지 않고 있다.

그렇지 않아도 박건해에 대하여는 더이상 시제 지낼 일도 없고, 벌초할 일도 없으니 나가야 되는것이 아니냐는 이야기가 문중원들 사이에 오간 적이 있으나, 50년 가까이 그곳에서 농사를 지으며 살아온 박건해의 가족에 대하여 감히 누구도 나가라는 이야기를 못꺼내고 있다.

증조부의 지분에 대한 등기를 자신 앞으로 경료한 후 이용호는 박건해를 만나 향후의 대책에 대하여 이야기를 나누었는데, 박건해는 1961년 자신이 이주해 들어올 때 이용호의 조부 이방호로부터 이 사건 건물과 그 대지 및 부속 농지(밭 10000평방미터)를 백미 10가마니에 구입하였으며, 그동안 시제가 있을 때 도움을 주고, 벌초도 해 준 이유는 호의로 베풀어 준 것에 불과하다고 하면서, 이주를 권유하는 이용호에 대하여 서운함을 감추지 않았다.

이용호와의 면담이 있은지 약 1주일 후인 2008.4.7. 박건해는 이용호 등을 피고로 하여 취득시효 완성을 이유로 한 소유권 이전 등기 청구 소송을 제기하였다. 우연히도 같은 날, 이용호는 박건해를 상대로 이 사건 건물과 토지에서 나가라는 부동산 인도 소송을 제기하였다.

박건해, 이용호가 각각 제기할 수 있는 주장들은?

이 사건 임야의 실소유자는? 실소유자를 판명하는데 유용한 추가 정보는 어떤 것이 있을까?

[문제2]

甲은 H은행으로부터 주택건설자금 2억원을 융자하고 그 채무의 이행을 담보하기 위하여 자기소유의 공터(裸垈地)에 저당권자를 H은행으로 하고 채권최고액을 2억원으로 한 근저당권 설정등기를 경료하였다.

그 후 甲은 건축업자 乙에게 부탁하여 위 공터에 지상 3층 지하 1층의 다세대주택을 공사비 1억 8천만원으로 정하여 건설하게 하고 공사착수금 5천만원을 지불하고 잔여 공사대금 1억3천만원은 주택이 완공되는 즉시로 지불하기로 약속하였다.

그러나 주택이 완공되긴 하였으나 甲이 공사대금 잔금을 지불하지 못하게 되자, 甲과 乙이 합의하여 건물에 대한 보존등기가 甲명의로 마쳐짐과 동시에 乙을 전세권자로 하고, 전세기간을 1년, 전세금을 1억3천만원으로 하는 전세권 설정등기가 경료되었다. 그러나 乙은 이 건물에 입주한 바는 없고, 甲이 이 건물을 분양하려 노력하였으나 분양실적이 저조하고 자금난이 겹쳐 H은행에 대한 융자이자를 제때에 내지 못하게 되었다. 이에 H은행은 甲의 대지에 관하여 설정받은 근저당권에 기하여 대지뿐 아니라 건물까지 함께 경매하기에 이르렀고 그 결과 丙이 건물과 대지를 경락받게 되었다.

이 사실을 알게된 乙이 甲에게 1억3천만원을 요구하자, 甲은 자신이 부담하던 전세금 반환채무는 丙에게 이전 되었다고 주장하였고, 乙이 丙에게 1억3천만원을 요구하자 丙은 경매로 인하여 乙의 전세권등기는 효력이 없어졌거나, 그렇지 아니하다 하더라도 乙은 전세금을 실지로 지급한 바도 없고, 건물을 사용한 바도 없음을 상기시키고, 사실이 이러함에도 불구하고 甲과 통모하여 서류상으로 전세권등기를 경료해 두었다 하더라도 이는 원인 무효이거나 통정허위표시로서 무효이므로 乙 명의로 경료된 전세권등기는 말소되어야 한다고 주장하고 있다.

甲, 乙, 丙의 분쟁은 어떻게 해결되어야 할까?

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한와그룹 회장 김갑동은 음주 상태에서 과속운전 중, 중앙선을 침범하여 마주오는 이을순의 자동차를 충격하여 이을순과 그의 남편 황천국을 사망하게 하였다. 이을순과 황천국 슬하에는 아들 황국남(3세)이 있다. 황국남의 외삼촌 이병곤이 보호자임을 자처하며 이을순이 가입한 보험계약서 등을 조사한 끝에 을지종합보험주식회사가 이을순의 보험자임을 발견하였다. 이병곤이 관계 서류를 준비하여 을지보험주식회사로부터 보험금 지급을 청구하였고, 을지보험주식회사는 황국남에게 보험금 2억원을 지불하였다.

김갑동은 음주, 과속 운전과 중앙선 침범으로 사망사고를 낸 점과 관련하여 형사 소추를 앞두고 있다. 김갑동의 변호를 맡은 변호사A는 사태가 엄중함을 감안할 때, 피해자 측으로부터 김갑동의 선처를 바라는 내용의 탄원서가 법원에 제출하도록 하는 것이 여러모로 필요하다고 판단하여 이병곤을 접촉하여 탄원서 제출을 간청하였다. 이병곤은 한와그룹 회장이 이런 사고를 낸 점을 감안하여 10억원을 요구하면서, 원만히 합의가 되지 않을 경우 한와그룹 회장의 난폭한 운전으로 발생한 이 사건을 언론에 공개하겠다고 하였다. 변호사A는 이병곤과 협상한 끝에 6억원을 손해배상금 명목으로 황국남에게 지급하고, 이병곤은 황국남의 보호자로서 황국남은 김갑동에 대한 일체의 민, 형사상 책임을 묻지 않기로 했으니, 법원도 김갑동을 선처해주기 바란다는 탄원서를 법원에 제출하였다.

탄원서에도 불구하고 제1심 법원이 김갑동에게 중형을 선고하자, 김갑동은 변호사B를 선임하여 항소하였고, 그와 비슷한 시기에 을지보험주식회사는 김갑동을 상대로 2억원의 손해배상 청구 소송을 제기하였다. 변호사B는 형사 사건 항소심을 진행함과 동시에 을지보험주식회사가 제기한 민사 소송의 방어를 수행하였다. 그와 병행하여 변호사B는 김갑동을 대리하여 황국남을 상대로 6억원의 반환을 구하는 소송을 제기하면서, 황국남은 배상청구권도 없음에도 6억원의 배상금을 김갑동으로부터 부당하게 수령하였고, 김갑동의 종전 대리인 변호사A는 이런 사정을 알지 못하고 손해배상금을 황국남에게 지급하였으므로 황국남은 이를 반환하여야 하며, 6억원의 합의금은 형사 판결을 앞에 둔 김갑동의 곤경을 악용한 이병곤이 이 사건을 언론에 폭로하겠다는 등 압박하여 이루어진 현저하게 불공정한 것이므로 그대로 유지될 수 없다고 주장한다.

한편, 을지보험주식회사가 김갑동을 상대로 제기한 손해배상 청구소송에서 김갑동은 자신이 황국남에게 6억원을 지급하게 된 것은 변호사A의 법률 자문에 근거한 것이고, 변호사A는 김갑동이 황국남에게 배상책임이 있다는 판단이었으므로 그러한 법률전문가의 판단에 근거한 자신의 변제는 선의, 무과실이므로 김갑동은 새삼 또다시 배상할 책임은 없다고 주장하였다. 그러자, 을지보험주식회사는 예비적 청구로서 김갑동이 황국남에게 배상함으로써 을지보험주식회사가 김갑동을 상대로 가지는 배상청구권을 소멸시켰고, 이로 인하여 을지보험주식회사는 손해를 입었으니, 김갑동은 그 손해를 배상하여야 한다는 주장을 펴고 있다. 이에 대하여 김갑동은 자신의 변제는 어느모로 보나 정당하므로, 을지보험주식회사는 자신을 상대로 손해배상을 청구할 여지는 없고, 황국남을 상대로 부당이득 반환을 구할 수 있을 뿐이라고 주장한다.

이 분쟁은 어떻게 해결되어야 할까?

참고

대법원 1995.7.14, 선고, 94다36698, 판결
대법원 1999.4.27, 선고, 98다61593, 판결
대법원 1995.7.25, 선고, 93다56664, 판결
대법원 2000.10.27, 선고, 2000다23006, 판결
대법원 1988.8.23, 선고, 87다카546, 판결

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박수해는 성북구에 아리랑 호텔이라는 이름의 호텔을 건축하면서, 일간지에 “성북구 제1의 상업지구, 절호의 투자 기회!”라는 제목의 전면 광고를 게재하였다. 선전 내용에 의하면 이 일대에는 아리랑 호텔에 버금가는 호텔이 없고, 호텔 영업으로 월 평균 순 이익 2000만원 수준의 수익을 거둘 수 있을 것으로 예상한다고 되어 있다.

이금원은 신문에 게재된 전면 광고를 보고 공사 현장에 가서 상황을 조망하는 등 살펴본 후, 공정율 약 80%에 있는 아리랑 호텔을 40억원에 매수하기로 하는 계약을 박수해와 체결하였다. 계약 조항에 따르면, 계약금 5억원은 2006.3.20. 지급하고, 중도금 30억원은 2006.12.31에 아리랑 호텔 건물을 명도받음과 동시에 지급하되, 박수해는 그때까지 공정의 90%를 완료하기로 하고, 잔금은 6개월에 1억씩 나누어 2007.6.30. 에 제1회 지급을 시작하여 2007.12.31., 2008.6.30., 2008.12.31., 2009.6.30. 에 각 지급하며, 소유권 이전등기는 2009.6.30. 잔금 완납과 동시에 경료하며, 호텔 건물을 명도받은 시점부터 나머지 공정은 이금원이 자신의 비용으로 완성하기로 하였다. 계약서에는 “매수인이 매매 대금 지급을 지연할 경우, 그로 인한 모든 책임을 지며 일체의 민 형사상 이의를 제기하지 않을 것임”이라는 조항이 있다.

2006.12.31. 공정율 90%에 달한 아리랑 호텔을 명도받은 이금원은 약 5억을 추가로 투입하여 2007.6.30. 호텔을 완공하고, 2007.12.31.까지는 2회에 걸쳐 각 1억씩 약정한 잔대금을 지급했다. 그러나, 2008년 초 아리랑 호텔 인근에 납골당 건립 공사가 시작되고, 인근 주민의 극렬한 반대 시위 등으로 호텔 영업이 심각한 타격을 받게 되자, 그 뒤로는 잔금을 지급하지 않았다. 박수해의 독촉을 받은 이금원은 납골당 건립이 백지화 되면 호텔 영업이 정상적으로 될 터이니 그때부터 다시 잔금을 지급하겠다고 양해를 구하였으나, 박수해는 계약 위반을 주장하며 매매계약 해제를 검토하겠다고 회신하였다.

2009.7.경, 납골당 건립은 주민의 반대에도 불구하고 완공되었고, 호텔의 영업은 서서히 회복되어 가는 중이었으나, 2009.12.1. 박수해는 이 사건 매매 계약을 해제한다는 통지를 이금원에게 보내왔다. 이금원은 박수해에게 2010.6.30 부터는 제때에 잔대금을 지급하겠다고 하며, 호텔 영업을 계속하였고, 2010.3. 경에는 호텔이 그런대로 호황을 누리고는 있으나 이금원은 자금난을 겪고 있다. 현재 아리랑 호텔의 감정 가격은 50억원에 달하고 있다.

한편 박수해는 2010.3.1. 이금원을 상대로 아리랑 호텔의 명도를 구하는 소송을 제기하였다.

문제1
박수해의 계약 해제는 적법한가?
참조 판례: 대법원 1997.4.7. 선고 97마575 판결; 대법원 2005.11.25. 선고 2005다53705 판결; 대법원 1994.12.22 선고 93다2766 판결; 대법원 1987.5.26 선고 85다카914 판결

문제2
납골당 건립 계획은 2006.1 경에 이미 확정되었고, 박수해는 그 사실을 알고도 호텔 건물 광고에도 언급하지 않았고, 이금원과 계약을 체결할 때에도 그 내용은 거론하지 않았을 경우, 이금원은 호텔 매매 계약을 취소할 수 있을까?
참조 판례: 대법원 2006. 10. 12. 선고 2004다48515; 김하늘, 가. 아파트 단지 인근에 쓰레기 매립장 건설계획이 예정되어 있다는 사실이 분양회사가 분양계약자들에게 신의칙상 고지하여야 할 사항인지 여부, 나. 도시계획시설결정의 선행처분인 폐기물처리시설 설치계획승인처/대법원판례해설 63호 (2006 하반기); 대법원 2007.6.1. 선고 2005다5812

문제3
만일 박수해의 계약 해제가 적법하거나, 이금원의 매매 계약 취소가 적법하다고 가정할 경우, 박수해가 이금원으로부터 아리랑 호텔을 반환받음과 동시에 지급해야 할 금원은? “매수인이 매매 대금 지급을 지연할 경우, 그로 인한 모든 책임을 지며 일체의 민 형사상 이의를 제기하지 않을 것임”이라는 조항의 의미는?
참조 판례: 대법원 1996. 12. 6. 선고 95다24982; 대법원 2007.10.25. 선고 2007다40765 판결

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[문제 1]

1. 甲은 A와 B로부터 5억원을 차용하면서 그 반환채무의 이행을 담보하기 위하여 甲 자신이 소유하는 시가 10억원 상당의 이 사건 토지와 건물 중, 건물에 대하여 A와 B 앞으로 매매 예약을 원인으로 한 소유권이전등기 청구권 보전을 위한 가등기를 2008.5.1에 경료해 주었다.

2. 그후 甲은 사업 자금을 추가로 마련할 필요가 있어 乙로부터 4억원을 차용하고자 했으나 마땅한 담보가 없자, 2008.10.1. A에게 2억7천만을 변제하고 A가 보관하고 있던 A와B 명의의 가등기 관련 서류를 넘겨받아 위 가등기를 말소하고, 같은 날 乙로부터 변제기를 2009.10.1, 이자율을 월 2%로 하여 4억원을 차용하고 그 원리금 반환채무를 담보하기 위하여 乙을 채권자로 하고 채권최고액을 5억원으로 한 근저당권 설정 등기를 이 사건 토지와 건물에 대하여 경료하였다.

3. 그 후 甲이 사업 부진에서 벗어나지 못하고 부도 위기에 몰려 乙에 대한 이자를 제때 변제하지 못하게 되자, 乙은 자신이 대여해준 원리금의 상환을 확보할 방안을 甲과 협의한 끝에 乙이 근저당권을 실행하기로 양해가 되어 乙은 이 사건 토지와 건물에 대한 경매를 신청하여 채권자인 乙이 경락을 받아 2009.10.1 에 乙 앞으로 소유권이전등기가 경료되었다. 경락 대금 중 乙에 대한 대여원금 및 이자를 제한 나머지 액수의 돈을 수령한 甲은 그 돈을 모두 소비하고 현재 무자력 상태에 있다.

4. 뒤늦게 이 사실을 알게된 B가
(i) 乙을 상대로 사해행위 취소 및 등기 말소를 구할 수 있는지?
(ii) 甲을 상대로 이 사건 건물에 대하여 경료된 가등기는 불법 말소된 것이었다고 주장하며 가등기의 회복 및 그 가등기에 기한 본등기 절차의 이행을 구할 수 있는지? 이 경우, 乙 앞으로 경료된 건물에 대한 소유권이전 등기의 효력은?

5. 한편 乙은
(i) 사해행위를 부인할 수 있는지?
(ii) B가 건물에 대한 가등기를 회복하고 본등기를 경료한 경우, 건물의 철거를 구할 수 있는지?

6. B가 건물에 대한 본등기를 경료하고 C에게 건물을 매도한 경우, 乙은 C를 상대로 건물의 철거를 구할 수 있는지?
참고:
대법원 1987.5.26 선고, 85다카2203 판결

[문제 2]

甲은 자신이 소유하는 토지에 주택을 지어 A에게 매도하였다. A는 토지에 대한 소유권이전 등기를 경료받았으나, 주택은 아직 준공검사를 받지 않았고 보존등기가 이루어진 바도 없다.

A는 B은행으로부터 융자를 받고자 하였고, B은행은 A소유 토지에 대하여 근저당권을 설정받고 1억원을 융자해 주었다. 그 후 A는 乙에게 토지와 건물을 매도하였다. 매매 대금 중 A가 B은행에 대하여 부담하는 융자 원리금 상환채무는 乙이 인수하기로 하고, 해당액을 공제한 나머지 액수를 乙이 A에게 지급하고 乙은 A와 甲을 순차로 대위하여 이 사건 주택에 대한 보존등기를 마친 다음 A를 거쳐 乙앞으로 소유권 이전등기를 경료하였고, 이 사건 토지에 대한 소유권이전 등기도 乙 앞으로 경료되었다.

A가 B은행으로부터 빌린 융자금을 乙이 제때 갚지 못하게 되자, B은행은 이 사건 토지에 대하여 설정된 근저당권을 실행하여 B은행이 이를 경락받아 토지 소유권을 취득하였다.

B은행은 乙을 상대로 건물의 철거를 구할 수 있는가?

대법원 2002.6.20 선고, 2002다9660 전원합의체 판결이 동원하는 논리 전개의 문제점을 지적하고 이를 비판적으로 검토하라.

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焚書坑儒(fen shu keng ru; 213 BC)

  • the burning of books and burying of Confucian scholars (fen shu keng ru) 'annihilated the Confucian learning'. (漢書 , 楚元王傳 57)
  • Emperor Hui repealed Qin emperor's radical prohibition of possession of books containing Confucian teachings. (192 BC) 漢書 , 惠帝紀 四年 (除挾書律)
  • Rulers of Han wished to resuscitate Confucian teachings, but suffered from lack of texts. 漢書 , 武帝紀 73 , 今禮壞樂崩 , 朕甚閔焉
  • Dong Zhong Shu (董仲舒 179BC - 104BC),
  • Wu Ti 武帝 (reign 141BC - 87BC),
  • Si Ma Qian (司馬遷 145BC - 86BC), author of 史記
  • Jesus (c. 4BC - CE 30)
  • Ban Gu (班固 CE 32 - 92, author of 漢書) describes the cruel punishments practised during the short-lived Qin dynasty: "During the Warring States period, Han (韓) employed Shen Zi and Qin employed Shang Yang. They introduced collective punishments and execution of all related family members of a criminal. They increased bodily mutilation punishments such as boring of cranium, rib-removal and boiling. At the time of Qin Shi Huang (秦始皇), all Warring States were conquered and former king's laws have been destroyed and officials in charge of Li have been abolished. Governing was done entirely by punishments. The emperor personally scrutinised all the documents. During the day, he presided over trials. At night, he did the paperwork. ... However, crimes multiplied. Criminals in orange suit filled the streets. Prisons became crowded like busy markets. People all over the world had grievances and rebellions started.  Han (漢) dynasty was thus born and prospered. When Gao Zu entered the palace for the first time, he promised three chapters of law, that is, murderers shall be executed, those who cause injuries or commit theft shall be punished appropriately. The complicated and cruel punishments of Qin were thus abolished. Countless people were overjoyed."
  • 至於戰國, 韓任申子,秦用商鞅,連相坐之法,造參夷之誅;增加肉刑、大辟,有鑿顛、抽脅、鑊亨之刑。至於秦始皇,兼吞戰國,遂毀先王之法,滅禮誼之官,專任刑罰,躬操文墨,晝斷獄,夜理書,... 。而姦邪並生,赭衣塞路,囹圄成市,天下愁怨,潰而叛之。漢興,高祖初入關,約法三章曰:「殺人者死,傷人及盜抵罪。」蠲削煩苛,兆民大說 (漢書, 刑法志, 12-14)

1. Suppression of 'false' opinions

In my humble opinion, anything other than the six arts and Confucian subjects should be banned and not be presented. When false and extreme theories are annihilated, the opinions can be unified and the law shall become clear and people will know what to obey. 臣愚以為諸不在六藝之科孔子之術者,皆絕其道,勿使並進。邪辟之說滅息,然後統紀可一而法度可明,民知所從矣。(漢書 , 董仲舒傳 39)

2. Genesis

'Heaven, earth, and man: they are the root of everything. Heaven creates, the earth rourishes, and man completes. Heaven creates with filial piety (xiao) and fraternal love (ti), the earth rourishes with food and cloth, and man completes with ethics and music.

'Failure to have filial piety and fraternal love is to lose what you are created with, failure to have food and cloth is to lose what you are to be reared with, failure to have ethics and music is to lose what you are to complete everything with.' (春秋繁露, 立元神 1)

  • Superior position of xiao and ti
  • They became an absolute, ineluctable code of human conduct made in heaven. They are 'baked' in all of us.
  • Humans may be made by humans; but filial piety is made in heaven?

Being true (正) means to be true to what Heaven ordained as human nature. Heaven ordained humans to do 仁義 and to have shame - unlike the wild beasts. 正也者,正於天之為人性命也。天之為人性命,使行仁義而羞可恥,非若鳥獸然 (春秋繁露 , 竹林 4)

3. 陽尊陰卑 (Yang is noble; Yin is base)

  • Ancient tradition: Harmony between Yin and Yang
    • Now Yin, now Yang. This is called Dao. Continuing this is good. Completing this is the nature. A man of integrity would call it integrity. A man of wisdom would call it wisdom. 周易 , 繫辭上 5 ( 一陰一陽之謂道 , 繼之者善也 , 成之者性也 。 仁者見之謂之仁 , 知者見之謂之知)
    • Dao brings forth one, one brings forth two, two bring forth three, three bring forth everything. Everything is equiped with yin and contains yang. Mixture of these two energies makes harmony.' 道生一,一生二,二生三,三生萬物。萬物負陰而抱陽,沖氣以為和 (道德經 42)
    • 'How great is yang! With yang begins everything. How vast and permeating is yin! With yin is created everything.'
    • Thus, Yin Yang and four seasons are the end and the beginning of everything and the root of death and life. If you go against them, disasters will appear. If you obey them, terrible diseases will not arise. This is called enlightenment. 故陰陽四時者,萬物之終始也,死生之本也,逆之則災害生,從之則苛疾不起,是謂得道。 (黃帝內經 , 素問 , 四氣調神大論 3)
  • However, Dong Zhong Shu advanced a completely new vision: Cosmic struggle between Yang and Yin and Yang's suppression of Yin (陽尊陰卑):
    • Yang is the virtue of the almighty Heaven; Yin is the punishment of the almighty Heaven. 陽者天之德也 , 陰者天之刑也 (春秋繁露, 陰陽義)
    • Everything bad belongs to Yin. Everything good belongs to Yang. Yang is virtue. Yin is punishment. 惡之屬盡為陰,善之屬盡為陽。陽為德,陰為刑。(春秋繁露, 陽尊陰卑)
    • To control all evils which reside within and to forbid them from manifesting themselves without, that is our mind (xin). That is why mind is called the 'thin branch' (栣眾惡於內,弗使得發於外者,心也,故心之為名,栣也。) Just as Heaven forbids yin, so in our body too, emotions and desires must be forbidden. As the dim light of moon (yin) is permanently suppressed by the brilliant light of sun (yang), all that the moon can do is to become full only to lose its fullness. The almighty Heaven thus forbids yin. Likewise, we should forbid desires and stifle emotions. That is to be in tune with Heaven. (天有陰陽禁,身有情欲,與天道一也。是以陰之行不得干春夏,而月之魄常厭於日光。乍全乍傷,天之禁陰如此,安得不損其欲而輟其情以應天。). What the almighty Heaven forbids, human body forbids too. That is why it is said that human body is just like Heaven. To forbid what Heaven forbids is not forbidden by Heaven. 天所禁而身禁之,故曰身猶天也。禁天所禁,非禁天也。(春秋繁露, 深察名號)
    • Dong's "explanation" for the supremacy of Yang:
      • Days are counted on the basis of daylight rather than night. (故數日者,據書而不據夜)
      • Years are counted on the basis of Yang, rather than Yin. (數歲者,據陽而不據陰)
      • Men, though they may be base, are nevertheless Yang. Women, though they may be noble, are nevertheless Yin. (丈夫雖賤皆為陽,婦人雖貴皆為陰)
      • The Yang force comes out of the earth in the first month (the 'correct' month); makes all things live and grow; and completes its work in 10 months. Humans also are completed in 10 months. This is in accord with the heavenly number. (陽氣以正月始出於地,生育長養於上。至其功必成也,而積十月。人亦十月而生,合於天數也)
      • Therefore, Yang force comes out from North East and returns into North West. It blossoms in early spring and it ends in early winter. (故陽氣出於東北,入於西北,發於孟春,畢於孟冬)
      • When Yang force begins to come out, things also begin to come out. When Yang force is lush, things are also lush. When Yang force begins to wither, things also begin to wither. Things follow the Yang force's coming and going. Numbers also follow the Yang force's beginning and ending. (陽始出,物亦始出;陽方盛,物亦方盛;陽初衰,物亦初衰。物隨陽而出入,數隨陽而終始)
  • Supression of cruel punishments
    • The air of yang is warm but the air of yin is cold. Yang gives but yin takes away. Yang is benevolent, yin is perverse. Yang is generous, yin is harsh. Yang is love, yin is hatred. Yang is life, yin is death. 陽氣暖而陰氣寒,陽氣予而陰氣奪,陽氣仁而陰氣戾,陽氣寬而陰氣急,陽氣愛而陰氣惡,陽氣生而陰氣殺 ... For these reasons, the method of Heaven is that yang is kept close and yin is kept remote. Virtue must be emphasised, punishment should not be emphasised. Successful accomplishment of the world may not be achieved by relying on punishments. This is just like you may not leave the task of completing the year to yin. Governing through punishments may be called as going against Heaven. That is not the kingly way. 是故天數右陽而不右陰,務德而不務刑。刑之不可任以成世也,猶陰之不可任以成歲也。為政而任刑,謂之逆天,非王道也 (春秋繁露, 陽尊陰卑)
    • Yin is the air of punishment. Yang is the air of virtue. ... Spring (春) means happiness (偆偆). Autumn (秋) means sadness (湫湫). ... Death is sad. Life is happy. Spring grows to be summer. Autumn diminishes into winter. ... Therefore, love should be offered first before meting out stern punishment. The obvious truth of Heaven is that life should be celebrated and death should be mourned. (春秋繁露 , 王道通三)
  • Permanent submission to the king, to the father and to the husband
    • 'The ruler is yang; the minister is yin; the father yang, the son yin, husband yang, wife yin.' 君為陽,臣為陰;父為陽,子為陰;夫為陽,妻為陰。(春秋繁露, 基義)
    • Although Meng Zi already displayed misogyny ('The way of girls and ladies is to follow. They are right when they follow.' 無違夫子 以順為正者,妾婦之道也 (滕文公下 2)) and submission to the father (If you do not obey your father, you cannot be a son. 不順乎親 , 不可以為子, 離婁上 28), Dong Zhong Shu marks the beginning of absolutist ideology where the king, the father and the husband can NEVER be disobeyed (because they are yang and because yin must always obey yang)
    • The ruler who received the heavenly commandment is approved by the will of Heaven. That's why he is called the son of Heaven. It means that the ruler must regard Heaven as his father. He must respect and worship Heaven with filial piety. The name 'feudal lords (侯 hou)' means that they must seek how (候 hou) to serve the son of Heaven. their vassals and uphold the son of Heaven. The name 'great ministers (大夫 da fu)' means that their loyalty, trustworthiness, propriety and rightness must be greater (大 da) than ordinary people. The name 'officers (士 shi)' means that they must serve (事 shi) their superiors. The name 'people (民 min)' means that they are stupid and virtually blind (瞑 ming). 受命之君,天意之所予也。故號為天子者,宜視天如父,事天以孝道也。號為諸侯者,宜謹視所候奉之天子也。號為大夫者,宜厚其忠信,敦其禮義,使善大於匹夫之義,足以化也。士者,事也;民者,瞑也。(深察名號)
    • compare: 君君臣臣父父子子 (顔淵 12.11)

4. 仁, Love thy neighbour

  • Love, love, love. Don't fight! No need to fight, no reason to fight.
    • What is 仁? 仁 is to have the aching and sad feelings of love, to have the utmost intent to achieve harmony without fighting, to regulate your likes and dislikes in accordance with the code of conduct, not to have the intent to hurt or to hate, not to harbour ill feelings, not to have jealousy, not to have sad desires, not to have sinister schemes and not to do any devient or evasive action. Therefore, your mind is at ease, your will is serene, your energy is harmonious, your desire is under control, your affairs are effortlessly done, your conduct is in line with the Way. In this way, you achieve peace, ease, harmony and reason and thus have no reason to fight. This is called 仁. (必仁且知 2)
  • First take the plank out of your own eye; don't judge your neighbour
    • 仁 (ren) means to give comfort to others (人 ren). Rightness (義 yi) means to correct myself (我 wo). This is why 仁 sounds like 人 and 義 sounds like 我. You must realise that 仁 is about others; 義 is about correcting myself. ... The method of 仁 consists in loving others; it does not consist in loving oneself. The method of 義 consists in correcting myself; it does not consists in correcting others.
    • Be not judges of others, and you will not be judged; do not condemn others and you will not be condemned. Seek instead to correct yourself and keep yourself from sin (zheng wo 正我). (仁義法)

5. Dong Zhong Shu's theory of Omen

  • Small scale disasters are the cautions of Heaven. Major catastrophes are the threats sent by Heaven. When the caution does not work, Heaven terrifies men with threats. The root of all disasters and catastrophes lies in misgovernment. When things in government begin to go wrong, Heaven brings forth small scale disasters to issue the caution. When people are thus cautioned, and nevertheless fail to reform, Heaven shows major catastrophes to shock people. If, even after this shock treatment, people still do not fear the wrath of Heaven, serous disasters will strike really hard. So, we may understand that Heaven's will is benevolent [He loves us]. He does not mean to trap us in hardship (天意之仁而不欲陷人也). 必仁且知 4
  • cf. The Master did not talk about strange events, natural disasters, disruptions or gods.     子不語怪,力,亂,神。(Lunyu 7.21)

6. Heaven's love is limitless, boundless and endless

  • Heaven is 仁. Heaven oversees and raises everything. Heaven creates, raises and completes. Heaven's work is never ending. When it ceases, it begins again. Everything it does redounds to serving people. If you carefully observe Heaven's intent, you will realise that Heaven's 仁 is limitless, boundless and endless (wu qiong ji 無窮極之仁也). ... Heaven always have the intent to love and to give benefit to people. (王道通三)
  • I know Heaven's love (愛) for people is great. This is because he laid out the sun, the moon and the stars and guides them brilliantly; he created the four seasons and leads them in order; he makes the snow, frost, rain and dews fall so that five grains and hemp can grow; he lets the people harvest them so that these materials can benefit them; he made the mountains, rivers and valleys; and he disposes and propagates all things therein. He superintends the people's conducts good and bad. He installs the kings, dukes, counts, viscounts to rule the people. He rewards the talented; punishes the violent. He provides the metal, wood, birds and animals in abundance. He tends five grains and hemp so that people can have them as food and clothes. Of old until now, it has always been like this. Now, imagine a person dearly loved his son and did everything to benefit him. If the son grows and does not reciprocate the father's love, all noble men of the world will say that it is immoral and blasphemous. Heaven loves everything on earth and shower benefits on us by providing all these things. Look at even the smallest tip of a hair. There is nothing which is not the work of Heaven. 墨子 , 天志中 6

子曰 : 「 天何言哉 ? 四時行焉 , 百物生焉 , 天何言哉 ? (陽貨 17.19)

The Mater said, "Does Heaven say anything? Four seasons come and go. All sorts of things are born. Does Heaven say anything?"

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Reading:

Burton Watson, Han Feizi: Basic Writings (New York, 2003) PP. 97-130

0. Confucianism v Legalism

  • rule by virtue (de 德), relying on human being's ethical integrity (ren 仁), rightness (yi 義), ethical code of conduct (li 禮) and wisdom (zhi 智)
  • rule by law (fa 法), relying on a well-designed system of punishments (xing 刑) and rewards (shang 賞)

1. Criticism directed to Confucian "chaos" and "仁義"

  • Thus, what saves a country is not 仁(ren) or 義(yi). A loving person (仁者) is compassionate, generous and spends money easily. A violent person (暴者) has a heart full of anger (毅) and easily carries out executions. If you are compassionate and generous, you won't bear to see hardship. You spend money easily, you would love to donate. If you have a heart full of anger, your hatred will appear to people below you. You easily carry out executions and people will be wasted. If you cannot bear to see hardship, pardons will be liberally given. If you love to donate, rewards will be showered where there is no achievement. If your hatred shows itself, those below you would have grievances against their superiors. If you easily execute people, people will eventually rebel. ...  Therefore, it is said, "Both benevolent men and violent men are the ones ruining a country." 故存國者,非仁義也。仁者,慈惠而輕財者也;暴者,心毅而易誅者也。慈惠則不忍,輕財則好與。心毅則憎心見於下,易誅則妄殺加於人。不忍則罰多宥赦,好與則賞多無功。憎心見則下怨其上,妄誅則民將背叛... 故曰:仁暴者,皆亡國者也。(韓非子, 八說 6)
  • Followers of Confucius disrupt law with their erudition. The brave ones break the prohibition with their martial valor. And yet, kings treat them with courtesy and ceremony. This is why there is chaos. ...  Thus, those who practise 仁義 should not be given honours. Honouring them means that other people's achievements will be harmed. People with erudition and learning should not be employed. Employing them would mean that the law will be disrupted.   儒以文亂法,俠以武犯禁,而人主兼禮之,此所以亂也。... 故行仁義者非所譽,譽之則害功;文學者非所用,用之則亂法。(韓非子, 五蠹 8)
  • If you abandon the compass and ruler and instead rely on your arbitrary feel, even Xie Zhong [a legendary master carpenter] cannot finish a wheel. If you throw away the meter and try to guess the length, even Wang Ni [a legendary craftsman] cannot divide a stick in halves. (韓非子, 用人 2) (But compare what Xun Zi says about Li at 王霸 9 and 禮論 15)
  • Five vermins
    • 其學者則稱先王之道,以籍仁義,盛容服而飾辯說,以疑當世之法而貳人主之心。(Learned persons cite the ways of the ancient kings and invoke ren yi (仁義). With impressive appearance and attire and with eloquence, they question the present day's law and make the king's mind torn between the two)
    • 其言古者,為設詐稱,借於外力,以成其私而遺社稷之利 (Antiquarians talk about the ancient time but in fact they tell lies. Borrowing foreign nations' power, they achieve their private gain and abandon the government's interests.)
    • 其帶劍者,聚徒屬,立節操,以顯其名而犯五官之禁。(Militia will gather together and boast about their unbending spirit. And they become famous and violate all sorts of rules.)
    • 其患御者,積於私門,盡貨賂而用重人之謁,退汗馬之勞。(Courtiers and lobbyists will emerge from influential families. They spend lots of money to bribe important people and evade the burdensome military duties. )
    • 其商工之民,修治苦窳之器,聚弗靡之財,蓄積待時而侔農夫之利。(Merchants and craftsmen make useless items. They buy up things cheap, bide their time and rob farmers of their income.)
  • 殺身以成仁, 衛靈公, 15.9
  • 子曰:「朝聞道,夕死可矣。」 (Lunyu 4.8)
  • 子曰:「觚不觚,觚哉!觚哉!」 (Lunyu 6.24)
  • 子曰:「君子之於天下也,無適也,無莫也,義之與比。」 (Lunyu 4.10)
  • Having explained the choices made by Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Hui of Liu Xia, and Shao Lian, Confucius says, 「我則異於是,無可無不可。」 (Lunyu, 18.8)

2. Thoroughly "rational" approach

  • Bright ruler's way of governing is that even the base may challenge the noble on matters of virtue and rightness.  The subordinates should be entitled to press charges against the superiors, judgments must be based on evidence, petitions must be heard without any hurdles. In this manner, the clever may not defraud others. Rewards should be based on assessment of achievement. Commissioning must be based on evaluation of ability. Through a surveillance of originating causes and observation of bad result, those who are at fault must be punished and those who are capable must be employed. Thus, stupid ones will not be given a task. The clever would not dare defraud others. When the stupid are not allowed to decide the matter, things would work without fail.  明君之道,賤德義貴,下必坐上,決誠以參,聽無門戶,故智者不得詐欺。計功而行賞,程能而授事,察端而觀失,有過者罪,有能者得,故愚者不任事。智者不敢欺,愚者不得斷,則事無失矣。 (韓非子, 八說 2)
  • In order to rule the world, you need to rely on human nature. To like and to dislike is part of human nature and this is why reward and punishment can work. Reward and punishment working, prohibitions and commands can have effect. This is all there is to the true method of governance. 凡治天下 , 必因人情 。 人情者 , 有好惡 , 故賞罰可用 ; 賞罰可用則禁令可立而治道具矣 (韓非子 , 八經 1)
  • When people pursue self interest, things will work out fine. ... Suppose you hire a labourer to plough and sow your field. If you spend money to prepare nice food and pay him good wage, that is not because you love him. That is because, if you do that, your employee will plough more deeply and sow more carefully. If your labourer puts in a great deal of effort to plough and sow your field, that is not because he loves you. That is because, if he does that, he will get nice food and decent wage. ... What moves our mind is ultimately our self-interest. (韓非子 , 外儲說左上 3 , 30)

3. Promoting "uniformity" by eliminating dissension

  • In olden days, even when men did not till the ground, the fruits from the plants were sufficient to feed us and even when women did not weave, the skins of the wild animals were sufficient to cloth us. Even though efforts were not made, there was plenty to eat. People were not numerous but the resources were more than enough. Thus people did not fight. For this reason, even without rewards and punishments, people governed themselves. 古者丈夫不耕,草木之實足食也;婦人不織,禽獸之皮足衣也。不事力而養足,人民少而財有餘,故民不爭。是以厚賞不行,重罰不用而民自治。(五蠹 2)
  • But nowadays, people have lots of kids. There are too many people with too scarce resources. People therefore started to fight. Chaos...
  • 'There cannot be two authorities to an order; there cannot be two right answers to a legal question.' 'If the law is not one, it brings disaster to the country. ... When the ruler as well as the ministers, the employer as well as the employee, the magnates as well as the lowly people all follow the (uniform) law, that's what we call great governance.'
  • 'These days, those who spend their time with learning and training their sophistry can make a comfortable living without tilling the field and be respected without facing the risk of war. Then, who would not do that?'
  • When the 'five vermin' (scholars, itinerant speakers, wearers of private swords, courtiers and those engaged in service industry) are utterly eradicated, the ruler can truly emerge and the so-called wise men will have no more use.
  • War and basic industry (agriculture) are the only activities which bring real benefit to the State.
    • In the area of basic industry, reward and punishment sort out themselves (you reap what you sow).
    • 'profits and emoluments, office and rank should be based exclusively on military merit, and there should be no other reasons for distributing them.'
  • Mozi  墨子 , 尚同上 1:

    In the beginning, when people started to appear, punishment and governance were not yet in place. Everybody had his own standard of what is right and what is wrong ... The whole world was in a chaos just like the animal world. (古者民始生,未有刑政之時,蓋其語『人異義』。是以一人則一義,二人則二義,十人則十義,其人茲眾,其所謂義者亦茲眾。是以人是其義,以非人之義,故文相非也。是以內者父子兄弟作怨惡,離散不能相和合。天下之百姓,皆以水火毒藥相虧害,至有餘力不能以相勞,腐臭餘財不以相分,隱匿良道不以相教,天下之亂,若禽獸然。)

    [The Heaven, therefore, installed the Son of Heaven, who then installed three grand dukes, who then installed the feudal rulers (kings), who then installed regional governors, who then installed village chiefs. There came into existence the intelligence gathering, reporting and pomulgating the uniform standard of what is right and what is wrong. The whole world was properly governed once there is a uniform standard of what is right and what is wrong.]

  • Thomas Hobbes, Leviathan (1651), ch. 13:

[In such condition, there is no place for Industry; because the fruit thereof is uncertain: and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing such things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continuall feare, and danger of violent death; And the life of man, solitary, poore, nasty, brutish, and short.

  • Also see Jean Bodin, Les Six Livres de la République (1576), I.111-112

4. Clear Notice

  • 'Law must be compiled and written down in books, be made available in public offices and be widely promulgated to people.'
  • If the potential loss from a conduct is set sufficiently higher than the potential gain from the conduct, and if this situation is well publicised, people will 'voluntarily' refrain from doing the conduct in question (ni er bu wei: though they don't like it, they would not fail to do it).
  • Qin Codification

5. Updating the Law

  • 'Earlier ages had different ideology. How can you rely on their law? The legendary saints will never come back. How can you follow their principles?'
  • 'Thus the [real] saint never tried to practise the old stuff. How can there be a permanent law? You need to analyse the things of this world and equip yourself accordingly.'
  • "A farmer in the State of Song one day saw a rabbit bumping into a stump to death in the middle of his farm. From that day one, he sat by the stump in the hope of getting many more rabbits that way. Those who insist on going back to the good old days are just like this farmer."
  • 子曰:「周監於二代,郁郁乎文哉!吾從周。」 (Lunyu 3.14)

6. Perfect "techniques" of social engineering?

  • no room for ethical integrity
  • no room for criticising the legimacy of the law and exercise of governmental power.
  • Superior technique (shu) which exploits human psychology of love and hate, likes and dislikes, fear and desire
  • "Free", borderless competition for techniques of governance
  • 'Those who rule a country must choose [a technique] which works for many and discard the ones which work for fewer people.'

7. Ren(仁), yi(義) and wu wei (無爲)

  • 'Thus, we do not fear the accusations that we undermine the ruler's interest. We do not mind the sufferings which would follow such accusations. Our determined quest for material resources to bring all the people to their fulfilment is an act of moral fortitude and wisdom. To fear the accusations about harming the ruler's interest and to shun the risk of death following from such accusations is to know how to look after yourself and to ignore the comfort and well-being of all the people. It is a base conduct.' (故不憚亂主闇上之患禍,而必思以齊民萌之資利者,仁智之行也。憚亂主闇上之患禍,而避乎死亡之害,知明夫身而不見民萌之資利者,貪鄙之為也; 問田 2)
  • 'to rule without ruling (wu wei er zhi; 無爲而治)' - everything must be driven by pursuit of self-interest.
  • 子曰 : 「 君子喩於義 , 小人喩於利 」( 里仁 4 . 16 )

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King Wen (文王) (Founder of Zhou 周)

Shu Jing, (Kang Gao (trans.))

Feudal states of Zhou

Spring and Autumn Period

1. Zhou's conquest of Shang

  • Relocation of Shang clans to Qishan
  • Setting up a new capital Cheng Zhou (Luo Yang) (after suppressing the rebellion of King Wu's two brothers)
  • Sending out family members to govern new territories (e.g. Kangshu, younger brother of Duke of Zhou, given a territory and 7 clans of Yin to rule)
  • Living together with the "conquered" Yin clans
  • Yin clans allowed to live by their customary law as long as it does not threaten Zhou rule: See Kang Gao, Jiu Gao

2. Conflict of laws, personal principle of law - from Shu Jing

  • waishi - affairs involving 'foreigners' [Yin people viewed by Zhou rulers]

  • niesi - 'peregrine praetor'?

When the `external affairs (waishi)' are presented to you, let the appropriate legal officer (niesi) deal with them according to the punishments of Yin which stand to reason. - Shu Jing, (Kang Gao (trans.))

[Duke of Zhou's advice to Kangshu about alcoholic drinks]

I tell you, you must definitely warn the ministers [Zhou people] sent out to Yin, all lords of the surrounding areas, our great officers, our administrative staff, all officers sent over there, all kinds of ceremonial staff, and certainly the ones who are in charge of ancestral ceremonies, and a fortiori, those officers who supervise agriculture and public order, that alcoholic drinks are strictly regulated. If you nevertheless receive reports of drinking parties, you must arrest them all and send them back to Zhou. I shall put them to death.

If, however, various ministers and officers of Yin origin are found intoxicated, you may not put them to death. You must instead warn and rehabilitate them so that this point becomes clear to them. - Shu Jing, Jiu Gao

3. Fengjian and disintegration of zu

  • Economic growth, technological advancement
  • Forced relocation, co-habitation of different clans
  • Waning of the powers of clan head
  • Emergence of 'family (jia, 家)' as the base unit (rather than the clan 族)
  • Zhou Li: Clan rite, family rite

4. Feudalism in medieval Europe

  • `Homagium est iuris vinculum [Homage is a bond of law]' - Bracton (c. 1220-1230) trans. Thorne, ii.228.

  • `The bond of trust [fidelitatis connexio] arising from lordship and homage should be mutual, so that the lord owes as much to the man on account of lordship as the man owes to the lord on account of homage, save only reverance' - Glanvill (c. 1190), 9.4.

  • Obligatio est vinculum iuris (Inst. 3.13.pr)

5. Zongfa-feudal system of Zhou and the significance of Li (禮)

  • Blood tie, Family, ancestry, sacrifice

  • Ceremonial re-affirmation of family hierarchy

  • `Dealing with the ancestors consists in respecting the respectable; dealing with the descendants consists in loving the lovable. Dealing with the brothers and collaterals consists in uniting the family members and relations through festive occasions, clearly defining their order and distinct positions according to Li and rightness. This is all there is to the way of human-beings.' - Li Ji, Da Zhuan

  • Li 禮 in the context of ancestral sacrifice, court visits, diplomatic encounters, marriage, capping and funeral.

  • Politeness? Etiquette? Good manners?

8. Family ethics (孝, 弟) in the zongfa feudal political arrangement

Those who commit the crime of robbing, stealing, treachery, killing, laying hands on other's goods or committing violence without fearing one's life, are to be abhorred. But the greatest evil to be abhorred all the more is lack of filial piety and brotherly love. The son who does not serve his father with respect, but greatly hurts his father's heart; the father who does not love his son, but hates him; the younger brother who does not think of Heaven's brightness, and does not respect his elder brother; the elder brother who does not have compassion for his tender younger brother, and treats him coldly and suppress him: if we do not deal with the people who commit these crimes, the law which our people have received from the Heaven will be greatly annihilated and disturbed. I say, this is why these conducts need to be constrained. They must have the punishment or execution as set down by the king Wen without pardon. - Shu Jing, Kang Gao

Rebellion of the Three Guards: Guanshu Xian (管叔鮮), Caishu Du (蔡叔度), and Huoshu Chu (霍叔處) together with Wu Geng (of Yin)

Kang Shu Feng was the Duke of Wei

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The course aims to offer an overview of the Roman law and Roman legal institution, which form the basis of European legal system. The students will have an opportunity to have a glimpse of legal argument structure and the sophisticated legal analysis discernible from Roman legal sources. It is hoped that a comparative outlook one can have as a result of the study of Roman law will help deepen one's understanding of the modern Korean law.

The following topics will be covered:

1. Expansion of Rome: Political and legal institutions of the Roman Republic
2. Sources of the Roman law
3. Overview of the Roman litigation
4. Division of Personal status

  • liberi / servi
  • sui iuris / alieni iuris
  • Roman citizenship

5. Tutorship, Guardianship, Marriage, adoption
6. Acquisition of things
7. Iura in re aliena
8. Obligations

  • ex contractu (sale, lease, mandate, partnership)
  • ex maleficio (lex Aquilia, iniuria)

9. Roman law in medieval Europe

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Exam questions are here.

Question 1

The fruit producer/seller (Lucky) should be held liable for damages resulting from infected fruits - to the extent that such damages are foreseeable. The question, therefore, is whether wholesaler (Joy)'s liabilities to the retailers are foreseeable for the fruit producer/seller.

There is little doubt that if a tiny portion of fruits supplied are infected with lethal virus, the entirety of the delivered stock would be unfit for human consumption. Reasonable costs of treating the affected customers would also be within the range of foreseeable loss to the wholesaler.

It is irrelevant whether Lucky had 'actual knowledge' that the fruits they sell were already infected or likely to be infected. (If Lucky nevertheless sold the fruit with such a knowledge, then it would amount to a criminal offence!). Civil damages are claimable not only against deliberate wrongdoers but also against a party who had every good intention and who had no clue that his own fruits could ever be infected. If the fruits turn out to be infected, then the seller shall be deemed to be "negligent". Negligence, in this context, is a very technical and artificial concept.

Question 2

The seller of the building (Mr Y) gave an undertaking that he would obtain all regulatory permits necessary to run a cafe or a restaurant as from 1 May2009. It seems that the seller did carry out the undertaking. The seller should not be indefinitely responsible for subsequent revocation or cancellation. Even if the seller should be viewed as having failed to fulfill this undertaking, this would simply be an issue of breach of contract under Korean contract law. It is not an issue of mistake.

Mistake is about a fact, not about a promise. In this case, we are dealing with the seller's promise to obtain the necessary permits. Broken promises give rise to a breach of contract. It has nothing to do with mistake.

If Lessee suffered loss due to Lessor's breach of contract, Lessee may "set off" the portion of the rent corresponding to the loss sustained by the Lessee. This has nothing to do with Defence of Simultaneous Performance. The Defence, as its name indicates, provides a ground to "refuse to perform". In the case of a Lessee who purports to "set off" the portion of the rent corresponding to his alleged loss, the Lessee is not at all "refusing to perform". Rather, the lessee's assertion is that the rent has indeed been paid (by setting off against the corresponding amount of loss to the lessee).

In this example, the plumbing issues may have caused "some" loss to Mr X. But it cannot be "1억원 every month"! It is equally unclear how much of 100 mil. KRW is actually the rent (rather than the purchase price). Until 1 Feb 2010, Mr X had no defence of simultaneous performance whether it was on the ground of lease or on the ground of sale.
After 1 Feb 2010, however, neither parties are in mora. But Mr X would have to pay the already accrued late performance damages (corresponding to the period until 1 Feb 2010).

As it is clear the Mr X is unwilling to perform the contract, there would be little point in requiring Mr Y to "tender" the performance as a prerequisite for terminating the contract. The termination, therefore, is duly made. The contract is terminated by Mr Y and Mr X must pay the agreed amount of late payment interests (plus statutory rate of interest on that amount from the date of termination until he actually pays). Mr X's purported "rescission" of the sale contract is groundless. Mr X made no mistake.

Question 3

There is no doubt that C Co believed that it was entering into a contract with Mr Lee. C Co merely thought that that very person was called "Mr Kim". C Co also believed that that person owned the property in question. Mr Lee also knew that this was how C Co understood this contract. So both parties all agreed about the parties to the contract.

Therefore the "true" Mr Kim was never a party to this contract.

You should always go by the real and substantive entity, rather than the names or the government-held records. In short, ignore what is written on the ID Card. Focus, instead, on the real person. Whether "that person" is called Mr Lee, Mr Chun, Mr Kim, Mr Ma, etc. is of little significance.

Moreover, Mr Lee never invoked the institution of agency. He never indicated that he was "acting as Mr Kim's agent". Therefore, there is no room for applying Arts. 125, 126 or 129.

The only exception, recognised by Supreme Court rulings, is where the impersonator DID actually have some power to represent the person he impersonates. But in the case of Question 3, Mr Lee did not have any authority to represent Mr Kim.

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