토마스 아퀴나스의 ‘행복(beatitudo)’의 아리스토텔레스적인 성격에 관한 연구 - 토마스 아퀴나스의 『윤리학 주해』를 중심으로 - = A Study on the Aristotelian character of Thomas Aquinas’s ‘beatitudo’ - focused on Thomas Aquinas’s Commentary on Aristotle’s Nicomachean Ethics -

다국어 초록 (Multilingual Abstract)

The attempt to explain Thomas Aquinas’s change of Aristotle’s theory on Eudaimonia in the Commentary on Aristotle’s Nicomachean Ethics had led scholars to two rather different interpretations, which could be labeled as non-Aristotelian, particularly theological; and Aristotelian, or philosophical.
Non-Aristotelian interpretations, especially the theological one- supported by Joseph Owens, Mark Jordan, D. J. M. Bradley - claims that Thomas Aquinas’s modification is due to his theological attitude of interpreting Aristotle’s teachings in the light of Christian belief.
By contrast, sccording to philosophical interpretations, especially Aristotelian ones - put forward by L. Elders, H. Kleber and J. C. Doig - Thomas Aquinas changes Aristotle on a purely philosophical basis, following the author’s intention, namely, trying to make explicit Aristotle’s intent.
Here, I find that Thomas Aquinas’s theories which are related to Aristotle’s Eudaimonia as presented in the Commentary on Aristotle’s Nicomachean Ethics, especially the man as a composite being of body and soul, sense-perception and the three criteria of perfect happiness such as ultimate finality, self-sufficiency and stability, a duplex beatitudo, a duplex beatitudo imperfecta were not Christian or theological but Aristotelian or philosophical in Thomas Aquinas’s mind.
Next, I underline that Thomas Aquinas doesn’t transform the concept of Aristotle’s eudaimonia into the one of Christian happiness but tries to show going forward more perfect happiness from Aristotle’s imperfect happiness in his philosophical system. In other words, I present that Thomas Aquinas basically made notes on Aristotle’ text on Eudaimonia in the philosophical faithfulness, and clarified Aristotle’s underlying structures and offered more systematic and coherent explanation. So that I conclude that Aristotle’s doctrines on Eudaimonia are developed from within this doctrine itself, with the help of Aristotle’s own principles and categories of thought.

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