중용을 통해본 아리스토텔레스 윤리학의 특징
Two Types of Mean in Aristotle
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이 글에서는 중용 개념을 통하여 아리스토텔레스 윤리학의 특징을 살펴보고자 한다. 아리스토텔레스가 윤리학의 주제로 삼고 있는 행복은 “탁월성(aretē)에 따른 영혼의 어떤 활동”으로 정의될 수 있다. 이때 덕은 행복의 주요 구성요소로서, 아리스토텔레스에 따르면 “합리적 선택과 결부된 품성 상태(hexis)로 우리와의 관계(pros hemas)에서 성립하는 중용(mesotēs)에 의존한다. 이 중용은 이성의 의해, 실천적 지혜를 가진 사람이 규정할 그런 방식으로 규정된 것이다. 중용은 두 악덕, 즉 지나침에 따른 악덕과 모자람에 따른 악덕 사이의 중용이다” (NE1106b36-1107a2). 아리스토텔레스는 윤리학에서 중용을 설명하기 위해 중용을 크게 산술적 비례에 따른 중간과 윤리적 중용으로 구분하며, 윤리적 중용을 다시 품성상태의 중용과 감정과 행위에 있어서의 중용으로 구분하여 설명한다. 윤리학에서 아리스토텔레스의 관심과 목적은 덕을 아는 것이 아니라 덕 있는 사람이 되는 것인데, 이는 좋은 습관을 통해 습득된 품성상태의 중용을 가지고 우리와의 관계에 있어 실천적 지혜를 가지고 최선의 감정과 행위를 산출하는 것으로만 가능한 것이다.
Abstract
Virtue, the core component of Aristotelian happiness (eudaimonia), is a mean (NE1106a36-1107a2). Since the mean is a significant concept in Aristotle’s ethics, if we understand this concept better, we shall be able to understand his ethics better. However, the doctrine of the mean, central as it is, has given rise to numerous debates. It is often overlooked or underappreciated, by Aristotle scholars and virtue ethicists alike. In my diagnosis, the current situation with regard to the mean is chaotic, because we have studied the doctrine of the mean without the features of ethics; for Aristotle, ethics cannot be “exact” as other sciences are, since it is concerned with practical actions and not theoretical knowledge. This is the one of the reasons Aristotle distinguishes the mean into two types-the arithmetical mean and the ethical mean-and again, the ethical mean into two types-mean state and intermediate in feelings and actions. Through this systematic frame, we can understand the goal of Aristotle’s ethical project which “is not to know what virtue is, but to become good, since otherwise the inquiry would be of no benefit to us” (NE II.2). The good life is a life of virtuous activity through ethical mean, and he strongly believes this life could not be possible without mean states by habituation and intermediate in feelings and actions with practical wisdom.
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