Earticle

우리나라의 국가기관은 과거로부터 국민에게 정보를 전달하고자 체를 활용한 소통을 시도하였다. 특히 경찰조직은 사법기관으로서의 위엄과 질서유지를 위한 메시지 전달을 목적으로 소통이 주가 되어 이루어 졌다. 특히 경찰은 공공의 안녕과 질서유지라는 공통 목표를 위해 다소 폐쇄적인 성격을 띄고 있어 대국민 소통에 있어서 단방향적 소통이 과거로부터 이루어졌다고 볼 수 있다. 하지만 국민과의 원활한 소통이 없이는 경찰의 정책수립과 결정 등 다양한 과정에 있어서 현시대의 국민의 요구를 파악하기 위해서는 경찰기관의 효과적인 양방향 의사소통이 필요한 시점이다. 이와 같은 필요성으로 경찰에서는 다양한 방법과 매체를 활용하여 대국민 소통을 시도하고 있지만 아직은 미흡한 실정이다. 이에 본 연구에서는 경찰과 국민과의 소통에서 있어 협력적이고 공공의 관계로 발전해 나갈 수 있는 방안을 제시하고자 소통의 현황을 파악하고 향후 경찰이 나아가야할 방향을 제시하고자 한다.

The national institutions of the Republic of Korea have tried to communicate by using the media to convey information to the people from the past. In particular, the police organization was mainly communicated for the purpose of delivering messages for the dignity and order of law enforcement. In particular, the police are rather closed for the common goal of public well-being and order maintenance, so one-way communication can be seen as having taken place from the past. Without smooth communication with the public, however, it is time for effective two-way communication by police agencies to grasp the needs of the people of the present era in various processes, including the establishment and decision-making of police policies. Due to such necessity, the police are trying to communicate with the public by using various methods and media, but they are still insufficient. In this regard, this study aims to identify the current state of communication and to suggest the direction of the police in the future in order to suggest ways to develop a cooperative and public relationship in the communication between the police and the people.

도산 안창호는 1878년 11월 9일에 평안남도 강서군에서 출생하였는데, 아홉 살 무렵부터 미국ㆍ영국ㆍ청국ㆍ러시아ㆍ프랑스 등 세계열강들이 개항을 요구 하면서 우리의 조정을 옥죄어오는 과정을 지켜보았다. 이러한 상황을 겪은 안창호는 서울로 올라와 미국 선교사 언더우드(Horace G. Underwood)가 설립한 구세학당에 입학하여 신학문을 배우면서 새로운 세계관에 눈떠갔다. 이 때, 안창호는 더 넓은 세상에서 조국을 위한 보다 큰 일거리를 찾아야 한다는 깨달음을 얻게 되었으며, 이를 계기로 1902년 부인과 함께 새로운 꿈을 실현하기 위하여 미국으로 먼 길을 떠났다. 그가 미국 샌프란시스코(San Francisco)에 정착하여 동포들과 신뢰를 쌓아가기 위하여 ｢샌프란시스코 친목회｣를 발족하였는데, 이것이 뒷날 ｢공립협회｣로, ｢대한인국민회｣로, 또 ｢흥사단｣으로 발전해가는 기초가 되었다. 이러한 안창호의 삶은 어떻게 하면 우리나라가 세계열강의 틈바구니에서 벗어나서, 국제무대의 일원으로 성장할 수 있을까를 고민하였다. 이것이 ‘민족부흥 운동’의 시작이었다. 이를 위해서, ‘신민회의 설립을 통한 국권회복운동’, ‘대성학교의 설립과 교육구국운동’, ‘흥사단의 창단과 민족협동운동’을 전개하였으며, 이를 토대로 하여 마지막으로 ‘임시정부의 통합과 조국독립운동’을 전개하였다. 특히, 1913년 5월 13일 샌프란시스코에서 무실ㆍ역행ㆍ충의ㆍ용감의 4대 정신을 가진 민족부흥운동단체인 ｢흥사단｣을 창단하여 실력양성에 심혈을 기울였는데, 이것이 잃어버린 조국을 되찾는 길이라고 굳게 믿었다. 이렇게 창단된 흥사단은 안창호의 필생의 사업이요, 민족부흥운동의 근본이었다.

Dosan Ahn Chang-ho was born on November 9, 1878, in Gangseo-gun, Pyeongnam province. From around the age of 9, he watched the world’s powers, including the United States, the United Kingdom, Daicing Gurun, Russia, and France, demanding the opening of the port, oppressing our government. After watching this situation, Ahn Chang-ho went to Seoul and entered Guse School, founded by American missionary Horace G. Underwood. At this time, he gained the realization that he had to find a greater job for his country in a wider world, and in 1902 he and his wife went a long way to the United States to realize a new dream. He settled in San Francisco and launched ‘the San Francisco Fellowship’ to build trust with fellow Koreans. This was the basis for the future development of ‘the Public Association’, ‘the Korean National Association,’ and ‘the Heungsadan.’ His life was struggling with how Korea could grow out of the gaps of world powers and grow as a member of the international arena. To this end, ‘the Recovery of National Sovereignty through the Establishment of the New People’s Association’, ‘the Education Promotion Movement through Establishment of Daesung School’, and ‘the Foundation of the Heungsadan and the National Cooperation Movement’ were conducted based on this. As a result, ‘the Integration of the Provisional Government and the Independence Movement of the Fatherland’ was developed. In particular, on May 13, 1913, in San Francisco, he founded ‘Heungsadan’, and national revival movement group with four spirits of Musil-yeoghaeng, Loyalty, and Brave. But he firmly believed that this was the way to get back the lost homeland. Founded in this way, Heungsadan was the lifelong work of Ahn Chang-ho and the foundation of the national revival movement.

개인주의에서 이타주의로의 전환과 변화가 절실히 요구되는 현실을 보면서 손해 보고 사는 사람들의 내면의 숨겨진 힘에는 “이타주의자”가 있음을 본다. 이기심, 이타심 관계에서 갈등은 인간관계에서 타인과 함께 사는 것이 더 유익을 얻을 수 있다는 것을 경제학, 심리학, 뇌과학, 진화론 등의 사례와 검증을 통해서 입증해주고 있다. 기부에 대한 인간 행동을 연구하는 다양한 학문연구가 제시되고 있으며 “Altruism”에 대한 새로운 연구도 필요하다고 본다. 본고에서는 사회갈등 해결을 위한 “Altruism”에 대한 새로운 정의를 모색하며, 왜 이타주의자가 되어야 하는지, 이타심은 우리사회에 어떠한 영향을 주는지 Matthieu Ricard와 R.M Titmuss의 “Altruism”의 사상을 중심으로 탐색 고찰을 통하여 살펴보고자 한다. Titmuss의 견해와 같이 “Altruism”에 의한 사회적 증여(social gifts)가 의무라기 보다는 이타적 동기에서 비롯되는 것이란 주장과 Matthieu Ricard가 제시하는 이기적인 마음이 아니라 “Altruism” 입장에서 보는 것이 가능하다고 본다. 학술적인 근거가 부족한 한계가 있지만 사회갈등해결을 위한 “Altruism”의 탐색과 고찰이 학문적인 역사적 의미가 있으며 계속적인 연구가 되길 바란다.

Looking at the reality that the transition and change from individualism to altruism is urgently needed, we see that there is an “altruist” in the inner hidden power of those who lose their lives. Conflicts in selfishness and altruistic relationships have proven through economics, psychology, brain science, evolution, and the like that living with others in a relationship can benefit more. Various academic researches on human behavior on donations have been proposed and new research on “Altruism” is needed. This paper explores a new definition of “Altruism” for resolving social conflicts, explores why it should be altruism, and how altruism affects our society. Let’s look through. In Titmuss’ view, it is possible to see from the standpoint of “Altruism” rather than the selfish mind suggested by Matthieu Ricard and that social gifts by “Altruism” come from altruistic motives rather than obligations. Although there is a limit to the lack of academic evidence, the search and consideration of “Altruism” for the resolution of social conflict is of academic and historical significance.

Ryu, Gwan-sun was born in Chunan in 1902 and died in 1920 and most Korean people think of her “female fighter against Japan for national independence. Ryu, Gwan-sun, daughter of Ryu, Jung-kwon was admitted to Ewha School as scholarship holder in 1918 and led a protest against Japanese imperialism participating in March First Independence Movement along with her peers in 1919 and was arrested by Japanese army and was sentenced to three years in prison and died for Korea in Seodaemun prison at the age of eighteen. Several people led her to be a fighter against Japan for national independence and one of them is Saerisi (real name: Alice H. Sharp), missionary and her mentor. Saerisi spent thirty nine years in Korea in her life of one hundred and one years and her achievement in Korea was great but her contribution to Korea’s independence was little known and it can be found only in the history of methodist church. Around 1910 when Josun was merged with Japan by force, Saerisi who was female missionary who belonged to methodist church and Ryu Gwan-sun, who was patriotic martyr and a symbol of female fighter for independence were destined to meet. Saerisi had Ryu, Gwan-sun admitted to Yeongmyung Girl School which she established and taught her and had her transferred to Ewha School as scholarship holder in 1916. Saerisi taught Ryu, Gwan-sun text in the Bible and became an example to her so that she practiced the text in the Bible at all times and led her to be a symbol of female fighter for independence. This study aims to examine an influence which Saerisi had on Ryu, Gwan-sun, patriotic martyr in her growing as a fighter for independence. In addition, this study will examine what led her to actively participate in independence movement without any hesitation and her mature piety and character and compare her leadership with her mentor’s leadership. This study expects that Saerisi who sacrificed for independence of Korea without any fame and name and spent her youth on Korean independence will be known and their relationship as mentor and mentee will get spotlight newly and her influence on Ryu, Gwan-sun in her growth as a female fighter for independence.

유관순 및 3․1운동에 관한 일반 국민들의 인식을 활성화하기 위한 방안으로 문재인 대통령이 추진하는 <한반도 평화 프로세스>에 유관순 열사의 평화정신을 대입하는 것도 하나의 방안이 될 수 있다는 관점에서 본 연구는 선행 연구를 분석하여 신명을 바쳐 나라와 민족을 사랑한 유관순 열사의 평화정신이 기본적 으로는 인간의 자유와 인류의 평화를 추구하는 기독교 정신을 바탕으로 한 자유정신, 인권존중정신, 상벌정신의 인간의 기본 권리와 의무 실천, 공존정신과 나눔 정신의 인류 공동번영의 이념, 그리고 불굴의 정신, 애국충정의 정신, 자주독립정신의 시대정신의 충실한 이행 등이라고 유형별로 분석하였다. 이와 같이 유관순 열사가 참여한 3․1운동은 세계평화의 관점에서 재인식되어야 하며, 3․1운동과 유관순 열사를 비롯한 한국여성의 독립운동이 평화운동으로 승화하여 조선의 자주독립을 이루게 했다는 점을 주목해야 한다는 점을 현대적으로 계승하기 위해 <한반도 평화 프로세스>에 대입하고자 한다. 분단 이후 70년 가까이 지속돼 온 남북간 적대적 긴장과 전쟁 위협을 없애고, 한반도에 완전한 비핵화와 항구적인 평화를 정착하기 위한 문재인 정부의 한반도 정책에 유관순 열사의 평화정신을 현대적으로 계승하기 위한 방안이 구체화 되면 남북한이 새로운 경제 공동체로 번영을 이루며 공존하는 ‘신 한반도 체제’의 미래를 만들어나가는 일련의 노력과 과정이 전 세계의 평화와 공존번영에 크게 기여할 것으로 기대한다.

Now is the time to take measures to stimulate the public's perception of the Kwansoon Yu and the March 1st Movement. Therefore, this study intends to substitute Yoo Kwan-soon’s spirit of peace into the <The Korean Peninsula Peace Process> promoted by President Moon Jae-in. This study was started from the viewpoint that such efforts could be a way to modernly inherit the peace spirit of Yu Kwan-soon. To this end, previous studies were analyzed. Yoo Gwan-soon devoted her devotion to the love of the nation and the nation and had a spirit of peace. In particular, Yoo Gwan-soon pursued a spirit of peace based on the Christian spirit of pursuing human freedom and human peace. In addition, basic human rights and obligations of free spirit, respect for human rights, and spirit of punishment were practiced. The idea of co-prosperity of humanity with the spirit of coexistence and sharing was also pursued. She also devoted her life to faithful implementation of the spirit of indomitability, spirit of patriotism, and spirit of self-reliance. This study of Yu Gwan-soon’s spirit of peace was analyzed by type. The March 1st Movement, participated by Yoo Kwan-soon, should be re-recognized from the perspective of world peace. It should be noted that the Korean women’s independence movement, including the March 1st Movement and Yoo Kwan-soon, sublimated into a peace movement, which led to the independence of Joseon. This is because, in order to inherit this modernly, it has to be substituted into the <The Korean Peninsula Peace Process>. In addition, it will contribute to the elimination of hostile tensions and threats of war between the two Koreas, which have been around for 70 years since the division, and will contribute to the complete denuclearization and permanent peace on the Korean Peninsula. Therefore, the government’s policy on the Korean Peninsula should take concrete measures to modernize Yu Gwan-sun’s peace spirit. This is because the two Koreas must prosper and coexist as a new economic community. Especially, the series of efforts and processes that shape the future of the “New Korean Peninsula System” will greatly contribute to peace and coexistence and prosperity around the world.

조선의 경찰 활동은 크게 통치력 강화와 민생 치안, 두 가지 목표를 위해서 행사된다고 볼 수 있다. 통치력 강화는 금란(禁亂)과 국왕의 보호로 나누어 볼 수 있고 민생치안은 포도(捕盜), 순라(巡邏), 토포(討捕)로 나누어 볼 수 있다. 이러한 경찰 활동은 시기마다 다르게 행사되었으며, 중앙과 지방으로 나누어 행사되었다. 중앙에는 의금부, 포도청 등의 기관을 중심으로 경찰권을 행사 하였으며, 지방 에서는 수령을 중심으로 경찰권을 행사하였다. 또한 전기와 후기를 나누어 각각의 사회변화에 맞추어 경찰 활동도 변화해 나갔다. 경찰권을 행사했던 기관들은 대부분 실질적인 무력을 사용할 수 있는 군문 (軍門)인 경우가 대부분이며, 하나의 통합된 부서가 아닌 여러 부서에서 나누어 행사되었다. 앞으로 관련한 연구가 좀 더 활발히 진행되어 우리나라만의 경찰 활동을 확립시켜 차후 우리나라 실정에 맞는 경찰 활동이 정책적으로 진행되기를 바란다.

Joseon police activities are being used for two major goals: strengthening its governance and ensuring public security. Reinforcing the power of government can be divided into prohibition of the rebellion and protection of the king, and public security can be divided into catching of the robber, patrols and arresting of the thief. Police activities vary from time to time and took place in central and local areas. In the central area, police authority was exercised mainly by organizations such as the Uigeum-bu and the police bureau in ancient times, and in local areas, police authority was exercised mainly by the head of state. In addition, police operations have changed in accordance with changes in society since the first half and the second half were divided. In most cases, police authorities used military force, so they were divided into various agency, not one integrated agency. We hope that related research will be conducted more actively and police activities will be established only in Korea, and that police activities will be conducted in a policy manner suited to the situation in Korea.