칸트의 도덕적 행복과 아리스토텔레스 = Kant`s Moral Happiness and Aristoteles

다국어 초록 (Multilingual Abstract)

This paper pays attention to an article ‘Is Aristotelian Happiness a Target for Kant`s Critique` which was recently published in the journal Kant-Studien. The author of this article argues that he can find a compatibility between Kant`s and Aristotle`s ethics, because Kant`s critique of happiness is not imposed on Aristotelian happiness and there is a structural sameness between ‘Aristotelian pleasure brought by activity of virtuous soul’ and ‘Kantian contentment accompanied by the good will’. But in this paper I will show it to be nearly impossible. Arguing for my opinion, I evaluate Kant`s critique of eudaimonism and his new concept of happiness distinguishing the sensuous from the moral in order to establish his own deontological ethics. According to Aristotle`s ethical theory, virtues are means, states of the mind, they lead to actions that are in accordance with virtues and such as those from which they developed, they are in our power and voluntary, and they are as correct reason prescribes. Furthermore, virtue is the sort of state to do the best actions in connection with pleasures and pains, and vice the contrary as well. Meanwhile, according to Kant`s points of view, sensuous happiness which is full of our all inclinations is contrary to virtue(morality), especially in relations to emotional happiness, and moral happiness also is a kind of negative feeling which is different from Aristotle`s positive feeling as satisfaction which is in state of the highest good. I think that these differences between both of Kant and Aristotle mean: first, Aristotle`s concept of happiness is not free from Kant`s critique of eudaimonism. second, in both of Kantianism and Aritotelianism it is hard to succeed in their attempts to read a compatibility of their ethics, and also a structural sameness between them. third, it is hard of them to avoid a choice between deontology and teleology in that Aristotle`s teleology could not accommodate within his conceptual system an activity which did not have an end, also is built on a system of good.

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