著者

中野 重伸

出版者

宇都宮大学国際学部

雑誌

宇都宮大学国際学部研究論集 (ISSN:13420364)

巻号頁・発行日

no.13, pp.59-86, 2002-03

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Kant asserts that the incentive of pure practical reason is the feeling of respect for the moral law. This feeling is called the conciousness of duty. And the origin of duty is the human condition; that is, human beings belong to the sensible world and at the same time are a member of the intelligible world. In so far as he belongs to the sensible world, he acts according to the inclination i. e. feelings and desires but in so far as he is a member of the intelligible world, he acts by another incentive than inclination, i. e. the determination of will by the moral law. Such a condition of human beings Kant calls the Idea of personality. Being a person, the human being belongs to the intelligible world and the laws of this world determine his will and must become the incentive of conduct. But how is it possible, that the determination of the will by the moral law becomes the incentive of human conduct? The reason of it is that human being is a member of the intelligible world, and the Gospel commands Love God above all. In this case the command : Love God means to do all duties willingly. But human being belongs to the sensible world as well, so he is determined by inclination and so it is impossible that he willingly obeys to the moral law. The moral law can arouse the feeling of respect only by negating inclination. Then how is it possible that the consciousness of duty makes possible the realisation of morality by negating inclination? Kant knows that we can not answer this question, but we must assert the moral-act as the fact of practical reason. In the other hand, Epicurians assert that a human being wants his happiness by nature, and so moral practice is a wise choice of conduct. And according to that theory of moral sense the moral practice itself is included in contents of happiness. Kant criticises these theories, which assert the connection between happiness and moral practice. But, I think this character is involved in the Kant's theory, when he asserts that the moral law is always the condition of human good and happiness. The happiness of human being mainly consists of satisfaction of inclinations but it needs the morality d. i. universal good as the condition of his happiness. Then according to Kant's theory also the universal good is presupposed in the every day practice of human life in the sensible world.