CAJ | 학술논문

康德刑罚道义报应学说认为：自由是先验的理念，与生俱来，根源于人性之中，自由是道德法则的前提，道德本身只是目的，绝不是手段，道德法则就是自然法，意志的恶是刑罚报应的根据，等量是道义报应的标准。这种学说有片面性。其实，道德也有他律的一面：道德起源于社会的利益需要，道德也是为社会利益服务的。所以，行为人的道德的恶，应当从两个方面来评价：一是从行为人意志自由地违反“内在”道德责任的一面来评价，二是社会从“外部”对主观恶作出负价值判断的一面来评价。这两方面评价为刑罚的“相配性”、“轻缓性”提供了根据。
강덕형벌도의보응학설인위：자유시선험적이념，여생구래，근원우인성지중，자유시도덕법칙적전제，도덕본신지시목적，절불시수단，도덕법칙취시자연법，의지적악시형벌보응적근거，등량시도의보응적표준。저충학설유편면성。기실，도덕야유타률적일면：도덕기원우사회적이익수요，도덕야시위사회이익복무적。소이，행위인적도덕적악，응당종량개방면래평개：일시종행위인의지자유지위반“내재”도덕책임적일면래평개，이시사회종“외부”대주관악작출부개치판단적일면래평개。저량방면평개위형벌적“상배성”、“경완성”제공료근거。
Kent＇s Nemesis Theory dictates that freedom is a transcendental concept deeply rooted in humanity, and also a precondition of moral laws. Morality, whose rules are laws of nature, is in itself not a means but an end. Therefore, the evil committed by free will is the basis for retribution measured in equal proportion. The narrowness of Kent＇s views lies in its ignorance of the ultraistic aspect of the moral laws which are necessitated by social needs to serve certain protocols. As far as human evil is concerned, judgment should be passed from two angles： one angle being the violation by the free will of the intrinsic moral duty, the other being the subjective estimation of the degree of evilness. These two angles provide theoretical basis for the appropriateness and leniency of penalty.