본 연구는 실험을 통하여 몰수･추징의 사기범죄 억제 가능성을 탐색하고, 사기범죄를 저지르는 경우 기대효용이론에서 가정하는 완전한 합리성과 전망이론에서 가정하 는 제한된 합리성 가운데 어떠한 합리성을 가지고 있는지 확인하고자 하였다. 실험집단은 2(몰수 고지/미고지)×2(경제적으로 동일한 상황 중 이득/손실 프레임)의 조건으로 무선 할당하여 집단별 거짓말을 하는 비율에 차이가 있는지 확인하였다. 실험 결과 네 가지 집단 중 몰수를 고지하고 상황이 이득 프레임인 경우에만 다른 집단에 비하여 유의미하게 거짓응답을 덜 하는 것으로 평가되었다. 또한, 경제적 합리성 점수가 증가할수록 거짓말을 하는 비율이 감소하며, 가족의 경제력이 높다고 응답 할수록 거짓말을 하는 비율이 증가하는 것으로 나타났다. 연구결과에 따라 사기범죄를 억제하기 위해서는 몰수･추징제도를 강화하여 사기범죄를 저지르는 것이 손해라는 인식을 구축하는 것과 동시에 정직하게 살수록 손해를 본다는 사회 분위기를 바꾸어야 할 것이다.

The purpose of this study is to introduce and evaluate Rodney Stark’s Theories of Rational Choice in Religion. To this end, chapter I identifies some foundational issues related to the historiography of the writing of church history after Ranke, including the work of Max Weber, Ernst Troeltsch, and H. Richard Niebuhr. Chapter II describes the formation of the sociology of religion and surveys Stark’s attempt to combine sociology and church history. Stark emphasizes a sociological approach to church history over traditional approaches involving psychology or doctrinal interpretation. His approach uses sociological elements such as demography, in addition to social, political, and cultural interpretative models. Chapter III delineates Stark’s position with regard to Theories of Rational Choice in Religion. He first defines these theories by arguing that they suggest “people are as rational in making religious choices as in making secular decisions.” He further qualifies this, claiming that “within the limits of their information and understandings, restricted by available options, guided by their preferences and tastes, humans attempt to make rational choice.” In short, people usually attempt to pursue what they perceive to be the best option for achieving their goals in religion. The major content of such Rational Choice theories is that subjects adopt a cost-benefit assessment before adopting a new religious product such as a church or a denomination. These theories do not apply in the case of state churches but to free churches in the context of a religious economy. He defines this economy as “consist[ing] of all the religious activity going on in a society; a ‘market’ of current and potential adherents, a set of one or more organizations seeking to attract or maintain adherents, and the religious culture offered by the organization(s).” Thus, Stark proposes that religion is necessarily pluralistic in such a religious market. Chapter VI of the present study concludes with an emphasis on the a critical evaluation of Stark’s theory and the possibility of applying these doctrines to Korean churches. This paper also emphasizes the urgent necessity of dealing with new sects or churches in Korea.