1
제 3 강 왜 선한 사람들이 악한 일을 하는가?
강의준비: 교과서(HD) 2장; RW 14장
개요 :
이 장은 “왜 선한 사람들이 악한 일을 하는가?” 라는 중대한 질문에 대해서 생각해 볼 것이다. 이에 대한 답을 찾는 과정은 CWV의 관점에 근거할 것이다. 이 질문에 대한 해 답은 4장 - “윤리적 경영하기” 에서 찾을 수 있을 것이다. 이 장에서 다뤄질 내용들은 다 음과 같다.
1. 기본 개념의 정의 2. 무엇이 악한 것인가?
3. 왜 사람들은 악한 일을 저지르나?
4. 적용
1. 기본 개념:
용어의 통일은 비즈니스에서의 의사소통을 포함하여 원활한 의사소통에 필수적이다. 그 러므로 이러한 기본 개념들이 경영윤리의 맥락에서 의미의 통일이 필요하다. 우리가 다 룰 개념들은 다음과 같다.
1. 정의 2. 자비 3. 공정 4. 정직
5. 부패와 뇌물 6. 탐욕
7. 횡령 8. 사기
아래 내용은 위의 개념들에 대한 해설과 관련 성경 구절이다. 이 성경 구절들은 본 과목 의 각 부문을 이해하는데 많은 도움을 줄 것이다.
2 1. Justice:
a. Definition:
1 a: the maintenance or administration of what is just especially by the impartial adjustment of conflicting claims or the assignment of merited rewards or punishments b: JUDGE c: the administration of law ; especially : the establishment or determination of rights according to the rules of law or equity
2 a: the quality of being just, impartial, or fair b (1): the principle or ideal of just dealing or right action (2): conformity to this principle or ideal :
RIGHTEOUSNESS c: the quality of conforming to law b. Verses
i. Need to be just and fair:
1. Mica 6:8 2. Colossians 4:1
3. Matthew 23:15-28 (see 23) ii. Consistent treatment of the law:
1. Exodus 23:3, 6 2. Lev 19:15 3. Deut 16:19, 20 4. I Kings 10:9 5. Matt 12:18-21 6. Luke 18:1-8
iii. Fairness and handouts:
1. Ex 23:10-11 2. Matt 20:1-16 3. Matt 7:19-23 4. Matt 10:42 c. Comments:
i. Justice is applying a standard of behavior to an action in order to develop a verdict.
1. The standard of behavior is often referred to as the law, but can be social behavior standards.
2. The action is the individual’s action. Therefore justice is part of holding one accountable for their actions. This means that much of management involves justice.
3 3. The verdict is the result of the application of the standard to the
action to determine if the standard is met. Note that verdicts can be both positive and negative
a. Positive would be competing a course and graduating b. Negative would be failing a course and not graduating ii. Mercy and fairness are discussed below. Here we need to note that
mercy and fairness do not play a role in justice as hereby defined.
iii. Justice must be consistently administered.
1. The treatment of people different is not just.
a. Poor are not to be favored over rich.
b. Rich are not to be favored over poor.
c. Rather each person’s actions stand on their own relative to the standard.
iv. Justice is not about outcomes.
1. A verdict is based on a proper process.
2. The process is not evaluated as to it propriety based on the outcome – who is affected.
a. Often this analysis will lead to favoritism
3. Fairness becomes a problem here, because fairness is an outcomes based concept. Fairness in God’s justice is a consistency in
process concept.
v. Justice in a distribution of wealth concept has several points:
1. In God’s view all property is His to do as He wishes.
2. Therefore, He gives it to individuals.
a. No stealing means property belongs to someone b. No difference in treatment of rich and poor means it is
the person not the assets that determine the issue
3. The use of assets is determined by the individual to whom God has entrusted them.
a. Therefore, social policy of aid is limited.
b. But those have been given much have a responsibility to use them to God’s pleasure and not their own. See the Chapter 5 discussion on capitalism.
4 2. Mercy:
a. Definition:
1. a: compassion or forbearance shown especially to an offender or to one subject to one's power ; also : lenient or compassionate
treatment <begged for mercy> b: imprisonment rather than death imposed as penalty for first-degree murder
2. a: a blessing that is an act of divine favor or compassion ii. Generally referred to as God’s unmerited favor
1. Key is Unmerited – not deserved or earned
2. Note again the lack of special notice of the individual’s attributes, be they rich or poor, good or bad.
b. Verses:
i. Ex 33:19 ii. Deut 13:17-18 iii. 2 Sam 24:12-16 iv. Job 9:13-17
v. Ps 6:9 vi. Ps 40:11-12 vii. Jude 20-22 c. Comments:
i. Mercy comes after the verdict is given.
ii. Rather than allowing punishment to be meted out, mercy intervenes.
iii. But mercy is unmerited – so it is unearned.
iv. Mercy is not universal:
1. Universal mercy means the justice fails because the standard is voided.
2. Thus in Christianity, God has mercy on whom He alone wills.
3. Not everyone gets mercy. Romans makes this clear, as well as God’s dealing with the Egyptians and the Canaanites.
3. Fairness:
a. Definition:
i. a: marked by impartiality and honesty : free from self-interest, prejudice, or favoritism <a very fair person to do business with> b (1):
conforming with the established rules
5 b. Verses:
i. With this definition, the verses under justice apply.
c. Comment:
i. We see here the definition that is consistent with the Bible.
ii. It is impartial, in that it shows no factoring factors other than the standards and actions.
1. Impartial, objective, unbiased are all related to fair actions.
iii. The problem with fair is the other definitions:
1. Fairness is used in the outcomes of the allocation of societies assets and resources in Distributive Justice.
2. It is an outcomes analysis, rather than a process analysis.
a. If the outcome show a bias, that one part of society has more than another, then the process in not right.
b. Thus the fairness is in determined by the result.
d. Application to business:
i. In employment matters:
1. Bonus money allocated based upon merit means that some achieve higher awards then others.
a. Applying the merit formula in an unbiased fashion is justice in action and is fair.
b. However, those not getting as much will argue unfair based upon the distributed justice theory of outcomes.
ii. Pricing matters:
1. Pricing to global producers where each is treated the same would be just and fair.
2. However, poor countries would argue that their pricing is unfair because they get less of the total to be paid, even though they produce less as well.
a. This has lead to the concept of exploitation where they have substantial resources which are removed and payments are consistent with global pricing, but the country claims that their share of the end value is insufficient.
6 4. Integrity:
a. Definition:
1. firm adherence to a code of especially moral or artistic values :
INCORRUPTIBILITY
2. an unimpaired condition : SOUNDNESS
3. the quality or state of being complete or undivided b. Verses:
i. Integrity
1. 1 Kings 9:4 2. Neh 7:2 3. Job 2:3 4. Ps 25:21 5. Pv 10:9 6. Pv 11:3 7. Pv 29:10 8. Isa 59:1-4 9. Mk 12:14 ii. Upright
1. Deut 32:3 2. 1 King 3:6 3. Job 1:1 4. Ps 94:14 5. Pv 3:3-6
c. Comment:
i. It is useful to consider integrity with upright and steadfast.
1. God is consistent in His essence and thus in His speech and behavior
2. It is this consistency that integrity represents.
ii. Integrity is also an internal characteristic.
1. It is from the heart that works springs
2. Similarly it is the essence of a man that is shown under trials.
a. Job is the testing of integrity and proven to be found consistent.
b. James 1:1-4 talks about the testing to develop character
7 iii. Integrity also means straight talk and holding to clear principles
1. Political campaigns demonstrate a change in principles depending on audiences and polls
a. Generally, this would be viewed as lacking integrity.
iv. What if one holds a view that is proven to be in error? Can one change?
1. The risk here is showing a lack of integrity.
2. However, the higher principle would be doing what is right based upon the data known. Once shown an error, it would be a lack of integrity to hold fast to an error.
5. Corruption and bribes:
a. Definition:
i. See The Theory of Corruption, Osvaldo Schenone and Samuel Gregg, Action Institute, 2003, p. 12, 13.
ii. An illegal transaction between an agent and his customer that has a detrimental effect on the principal.
1. Agent is disposing of the principal’s assets, including opportunities, for the agent’s benefit.
2. There is an element of collusion with the customer in corruption.
3. Bribes fall under corruption of justice.
iii. Note this does not include nepotism, which it should, crimes such as armed robbery or embezzlement.
iv. A broader definition includes the elimination of purity, such as rust or tainting.
1. This is important because in business we have principles that may be applied weakly.
2. See these as leaning towards lack of integrity.
b. Verses:
i. Corrupt
1. Gen 6:11-12 2. Ex 32:7 3. Deut 4:16 4. Deut 4:25
8 5. Deut 9:12
6. Deut 31:29 7. Judg 2:19 8. 2 Chr 27:2 9. Job 15:16 10. Ps 14:1, 3 11. Ps 53:1, 3 12. Ps 94:20 13. Prov 4:24 14. Prov 6:12 15. Prov 19:28 16. Jer 2:21 17. Ezek 20:44 18. Dan 6:4 19. Hosea 5:3 20. Acts 2:40 21. 1 Tim 6:5 22. 2 Pet 2:10
ii. Corruption has a similar number of verses iii. Bribes:
1. Ex 23:8 2. Deut 16:19 3. Deut 27:25 4. I Sam 12:3 5. Job 36:18 6. Ps 15:5 7. Prov 6:35 8. Prov 17:8 9. Prov 21:14 10. Eccl 7:7 11. Isa 5:23 12. Micah 3:11 13. Acts 24:26
9 c. Comment:
i. Corruption involves several types of acts:
1. An active subversion of the processes of justice as discussed above a. The bribe creates the partiality that true justice avoids.
2. A subversion of the clear application of the process that does not have the agency/client activity. This is a bending of the rules, the making exceptions that are not mercy based.
ii. Many will argue that transparency is the answer to corruption.
1. Sarbox is designed to put transparency into many business processes
2. Bidding processes are also designed for the same.
3. The problem is that they rely on fallen man to make them work.
6. Greed:
a. Definition:
i.
1. excessive or rapacious desire, esp. for wealth or possessions.
ii. Covetousness: http://dictionary.reference.com/browse/covetousness 1. inordinately or wrongly desirous of wealth or possessions; greedy.
2. eagerly desirous.
b. Verses:
i. Bible does not use greed in the King James Version. Therefore, covetousness is referenced
1. Ex 20:17 2. Deut 5:21 3. Micah 2:2 4. Rom7:7 5. Rom 13:9 6. 1 Cor 12:31 7. 1 Cor 14:39 8. 2 Pet 2:14 9. 2 Pet 2:3 10. 1 Thes 2:5 11. Col 3:5
10 ii. NIV version has greed:
1. Isa 57:17 2. Ex 16:27 3. Matt 23:25 4. Mark 7:22 5. LK 11:39 6. Rom 1:29 7. Eph 5:3 8. Col 3:5 9. 1 Thess 2:5 10. 2 Pet 2:3 11. 2 Pet 2:14
iii. Contentment is what the true standard is for the Christian 1. Lev 10:20
2. LK 3:14 3. Phil 4:11 4. 1 Tim 6:1-10 5. Heb 13:5 6. 3 Jn 10
c. Comment:
i. Greed can best be seen as the excessive desire for something.
1. It is more that material, because position, fame, as well as fortune is relevant to greed behavior.
ii. There is to be desire.
1. We are to desire good things. The Bible has many good things listed for us.
2. We are to desire God’s blessing.
3. In our desire we are to ask of God. Matt 7 is one of many passages where Jesus directs us to ask God.
4. Thus greed is the excessive desire.
11 iii. What is excessive?
1. Some would say that it is desire that displaces God (Col 3:5) as our focus for
a. Being – our sense of purpose b. For our efforts
c. For our trust
2. Excessive will cause us to change our behavior.
a. Thus when we see ourselves tempted to change behavior in a wrong way we have covet or greed.
b. James 1 sets forth a good description of temptation so we can recognize it.
iv. Contentment as found in the 1 Tim 6:1-10 description of the Christian, both rich and poor is the model for the proper balance in desire.
1. Thus we start as content.
2. But God gives us visions and dreams of what He would have us to do, to become.
3. We work very hard to apply the resources and skills He has given us to fulfill these visions.
4. But we trust Him to give the results, sticking to His principles in all of our actions. James 4:13-15 and Col 3:22-4:1
7. Embezzlement:
a. Definition:
i.
to appropriate (as property entrusted to one's care) fraudulently to one's own use
ii. Embezzlement is a form of stealing.
b. Verses:
i. The Bible does not use the work embezzle or embezzlement.
Therefore, stealing is referenced. The clearest verse on stealing is in the commandments – Ex 20:15 thou shalt not steal. But see also Lev 19:11; Pv 30:7-9 as a warning relative to poverty, and Eph 4:28 re the change in behavior as a Christian.
12 c. Comment:
i. The Bible passages on stealing suggest a cultural activity of stealing as a way of life.
1. When one becomes a Christian the respect for property of others becomes part of that change.
2. Why? Because we look to God for our provision and part of that is the work we do and His reward therefore. Part is that what He has given to others, He makes clear does not belong to us nor is it available to us at our will.
ii. Embezzlement is stealing.
1. But embezzlement comes in many shapes and sizes.
2. The definition is about money, but what about
a. Time – being paid for 8 hours and working 6? See Col 3:22-4:1
b. Small assets, such as pencils at work?
c. Small services, such as internet time?
d. Small values, such as reputation?
3. We have a tendency to miss regard all of the above and other things as truly the employers, the company’s.
a. God is a detailed God. [He will hold us accountable for every word!]
b. God is always watching our actions.
c. Therefore, we should be very detailed in our care of employer/company assets and never blend them into our thinking as part of the compensation.
4. One of the big reasons for embezzlement is the low pay problem found in Pv 30:7-9.
a. Caution needs to be exercised when we or an employee becomes disgruntled about pay.
i. They will often begin to justify taking small things, such as time off or phone calls or pencils.
ii. Their feeling becomes that it is part of the job.
iii. As with temptation in James 1, small temptation beget bigger than bigger and it is fatal.
13 8. Fraud
a. Definition:
i.
1. deceiving another in order to damage them – usually, to obtain property or services unjustly. [1] Fraud can be accomplished through the aid of forged objects. In the criminal law of common law jurisdictions it may be called "theft by deception," "larceny by trick," "larceny by fraud and deception," or something similar.
ii.
1. a: DECEIT , TRICKERY ; specifically : intentional perversion of truth in order to induce another to part with something of value or to surrender a legal right b: an act of deceiving or misrepresenting :
TRICK
2. a: a person who is not what he or she pretends to be : IMPOSTOR ; also : one who defrauds : CHEAT b: one that is not what it seems or is represented to be.
b. Verses:
i. Lev
c. Comment:
i. Fraud is actually used in both the King James and NIV. This is one of the words used with respect to business. Pointing to the fact that fraud is part of the ethic problems in business.
ii. Business applications noted are
1. False weights to get advantage of a customer 2. False contracts to take land and property
3. Selling things that do not work, such as an idol.
4. Lying and fraud go hand in hand in business 5. Fraud to get food.
6. Fraud is used to avoid paying wages on time
이와 같은 개념 정리의 목적은 윤리적 판단을 요구하는 실제 현장의 경영활동의 기초를 다지기 위함이다. 각 용어의 정의와 응용을 익히도록 하면 주어진 실제 상황을 체계적으 로 이해 하는데 많은 도움이 될 것이다.
14 2. 무엇이 악한 것인가?
무엇이 악한 것인지에 대해서 간략하게 살펴볼 것인데, 이는 여러분이 이미 다 알고 있 다는 가정 때문이 아니라 단지 이 장에서 다 다루기엔 한계가 있기 때문이다.
무엇이 악인지는 무엇이 악이 아닌가에 대한 기준과 관련 있다. 즉, 선하다고 판단 되어 지는 것들을 지키지 않는 것이 바로 악한 것이다. 주의할 것은, 악하다는 것은 악한 행동 을 하는 것뿐 아니라 선한 행동을 하지 않는 것도 해당된다는 것이다. (야고보서 4:17)
선한 것의 기준은 다음과 같다:
1. 법: 분명히 법은 선함에 대한 최소한의 기준이다. 법을 위반하는 것은 악을 행하는 것 이다.
2. 사회적 기준이나 도덕이 법을 포괄할 수 있다. 기업가에게 한편으로 이것은 경영의 골 칫거리 중 하나이다. ‘월 스트리트 저널에 이 내용이 보도된다면 여론이 어떤 반응을 보 일까?’ 같은 종류의 질문이 그 예라고 할 수 있다.
3. 종교적 윤리도 세 번째 수준의 기준이 될 수 있다. 이것은 법과 사회의 도덕을 포괄할 수도 있고 포괄하지 않을 수도 있다. 대부분의 문화권에서 종교적 신념은 사회의 도덕관 의 기초가 된다. 그러므로, 공동체에서 다수의 신앙과 상이한 소수의 신앙은 여러 문제를 제기한다. 이슬람 국가들은 바로 이러한 이유에서 다른 종교로의 개종에 적대적이다. 성 경에서는 다음을 분명히 말하고 있다.
a. 기독교인은 비록 탄압과 박해를 받는다 하더라도 성경의 명령을 지켜야 한다.
b. 기독교인은 선을 행하고 옳은 것을 행함에 있어 미움과 반발을 살 수 있다는 것 을 알아야
한다.
c. 기독교인은 항상은 아니더라도 성경에 정의된 대로 바르게 행함으로써 축복을 받 을 것이
다.
그러므로, 기독교인은 성경이 말하는 선한 것과 악한 것의 기준과 원칙들을 잘 알고 이 해할 필요가 있다.
다른 종교들은 옳은 것과 그른 것에 대한 또 다른 기준들을 가지고 있음을 깨닫는 것도 중요하다. 그러므로, 직원들 모두가 무엇이 옳은 것인가에 대해서 무조건 동의하고 있다
15 고 간주할 수는 없다.
4. 회사에게, 그들의 정책과 문화는 법과 사회적 도덕이다. 3장에서는 경영에 필요한 윤 리적 기준을 제시할 것이다.
3. 왜 사람들은 때로 악한 행동을 하는가?
위의 내용들은 사람들이 악한 일을 하는 이유 중 많은 것을 지적하고 있다. 그러나, 기독 교인으로서 우리는 인간의 타락한 본성으로부터 시작하여 상황이 미치는 영향까지 분석 할 것이다. 다음이 사람들이 악한 일을 하는 이유이다.
1. 악한 사람: 이것이 논란의 중심이다., 왜냐하면 우리는 모든 사람이 다 같고 같은 것을 원한다고 가정하기 때문이다. 그러므로 단지 어떤 사람은 남들보다 악하고, 악한 일을 할 수 밖에 없는 본성을 가지고 있다는 생각은 받아들이기 어렵다. 그 러나 성경은 실제로 이것이 사실이라고 말하고 있다.
2. 금전적인 어려움: 잠언 30:7-9는 사람들이 금전적 어려움에 처해 있을 때 악한 일 을 하게 될 것이라고 지적하고 있다. 이것은 어느 한 지역에 국한된 얘기가 아닌 어디에서나 마찬가지이다.
A. 무엇이 악한 것인가에 대한 지식의 결여 : “Lack of knowledge of the law is no excuse” 는 모든 상황에 적용되는 원칙이다. 이는 법을 알고 따를 것을 개개인의 책임으로 간주하고 있다.
B. 하지만 우리는 많은 경우 사람들이 법을 잘 모른다는 사실을 알고 있다. 이 런 상황에서는 어떻게 해야 하는가?
i. 일반적으로, 예외는 허락되지 않는다.
ii. 그러나, 우리는 이러한 것이 개인의 책임감의 결여에 대해서는 적용되지 않음을 서브프라임 모기지 사태를 통해 보고 있다.
iii. 복잡한 법규와 자주 바뀌는 법에 대해서는 어떤가? 이런 경우 예외가 허 용되어야 하는가? 대개 이런 경우 적용 전에 유예기간을 두고 있지만, 그 이후에는 예외는 없으며 약간의 혼란이 있을 수도 있다.
C. 이것이 기업경영에 의미하는 바는 무엇인가?
i. 사람들은 규칙을 몰랐다고 하려는 경향을 가진다.
ii. 그러나 기업 내에서 규칙이 잘 지켜지는 것은 매우 중요하다.
iii. 그러므로, 경영자는 모든 직원들이 규칙을 정확히 알고 그것을 따르도록 할 필요가 있다.
16 3. 규정의 준수: 어디서나 마땅히 해야 할 일을 하지 않는 것은 옳지 못한 일을 하
는 것 만큼이나 나쁘다. 그러므로, 규칙의 준수는 매우 중요하다. 기업은 모든 직 원이 규칙을 위반하지 않고 준수하도록 확실히 조치할 필요가 있다.
참고 문헌
Berkhof, Louis, Systematic Theology, Grand Rapids:Eerdmans, 1932 rpt 1996.
Boettner, Loraine, The Reformed Doctrine, Phillipsburg:P&R, 1932.
Rupp, E. Gordon and Philip S. Watson, ed.s, Luther and Erasmus: Free Will and Salvation, Philadelphia:Westminster Press, 1969.
Sproul, R.C., Truths We Confess: A Layman’s Guide to the Westminster Confession of Faith, vol. 2, Phillipsburg:P&R, 2007.
Thiessen, Henry, Introductory Lectures in Systematic Theology, Grand Rapids:Eerdmans, 1948.
Westminster Confession of Faith, Glasgow:Bell and Brian, 1646 rpt 2001.
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