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Allison draws out the conclusion of Kant’s position in this regard. “Thus, in contrast to most contemporary theorists,” he argues, “Kant’s determinism at the empirical level does not rest on the assumption of either the reducibility of action explanations to neurophysiological ones or of a token-token identity between physical and psychological states. On the contrary, the relevant causal factors seem to be largely psychological in nature, that is, the beliefs, desires, and intentions of the agent” (Allison 1990 31). The feeling as the subjective ground of desire that determines the causality of the empirical character is pleasure. In this sense, Kant’s point is not so much that it is the laws of nature that determine the causality of the empirical character. Instead, his point is that it is the pathological attitude that determines the causality of the empirical character. When I act not because I want to act, but because the feeling of pleasure wants me to act, Kant argues, my action is not free action. It is a reaction, a passion. And is not the essence of pathology its reactionary, its passionate nature? “Secondly, we should also have to allow the subject an intelligible character, by which it is indeed the cause of those same actions [in their quality] as appearances, but which does not itself stand under any conditions of sensibility, and is not itself appearance. We can entitle the former the character of the thing in the [field of] appearance, and the latter its character as thing in itself” (CPR A539/B498). What is this intelligible character? Theoretical knowledge is limited to objects of possible experience. For this reason, theoretical knowledge knows the intelligible character only in terms of its empirical effects. “Thus the will of every man has an empirical character, which is nothing but a certain causality of his reason, so far as that causality exhibits, in its effects in the [field of] appearance, a rule from which we may gather what, in their kind and degrees, are the actions of reason and the grounds therefore, and so may for an estimate concerning the subjective principles” (CPR A550/B578). Thus Kant talks about the “empirical 103
character (which is no more than the appearance of the intelligible)” (CPR A541/B569). However, that theoretical knowledge knows the intelligible character only in terms of its empirical effects means that it does not know it at all. “Since this empirical character must itself be discovered from the appearances which are its effect and from the rule to which experience shows them to conform, it follows that all the actions of men in the [field] of appearance are determined in conformity with the order of nature, by their empirical character and by other causes which cooperate with that character; and if we could exhaustively investigate all the appearances of men’s wills, there would not be found a single human action which we could not predict with certainty, and recognize as proceeding necessarily from its antecedent conditions” (CPR A550/B578). Thus, theoretical knowledge concludes that there is no intelligible character. “So far, then, as regards this empirical character there is no freedom; and yet it is only in the light of this character that man can be studied—if, that is to say, we are simply observing, and in the manner of anthropology seeking to institute a physiological investigation into the motive causes of his actions” (CPR A550/B578). But it is not surprising that theoretical knowledge knows no intelligible character. From the point of view of theoretical knowledge such an object can only be thought. And, in fact, it can only be thought as the correlate to the empirical character. For this reason the intelligible character is thought as the transcendental object. “This intelligible character can never, indeed be immediately known, for nothing can be perceived except insofar as it appears. It would have to be thought in accordance with the empirical character—just as we are constrained to think a transcendental object as underlying appearances, though we know nothing of what it is in itself” (CPR A540/B568). But the intelligible character is neither the empirical character nor the transcendental object. Instead, the intelligible character is the transcendental subject. “In this way the acting subject, as causa phaenomenon, would be 104
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The Ethics of Kant’s Practice: Or
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ACKNOWLEDGMENTS Koje je bolje? Jeda
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PART II: Deleuze and the ethics of
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associates such an actualization wi
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ability to will. This is important.
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subject is already within that whic
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Nietzsche. In “Existing Not as a
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transcendental in ethics. (I do not
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instance, in The Science of Knowled
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concept. When we approach these dis
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What is a faculty? Empirical knowle
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the principle of their possibility
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elow one of the things that I will
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The activity of analyzing Kant anal
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object” (CPR A68/B93). That conce
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The activity of combining Kant does
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understand them. “But the combina
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The categories Concepts do not rest
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employed in determination of the ma
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therefore of the possibility of the
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producing the judgment that necessa
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to these and the intuition of them,
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concept of body does not occur, but
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Transcendental deduction The abilit
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deduction, such as we have been abl
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egins with the matter of experience
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abstract, namely, that the manifold
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Chapter 2: The thing in itself as t
Page 57 and 58: knowledge. I claim that representat
Page 59 and 60: The ability to reason The goal of t
Page 61 and 62: In the scientific method, reason do
Page 63 and 64: object that steht knowledge entgege
Page 65 and 66: The Bounds of Sense P.F. Strawson r
Page 67 and 68: appearance. “The distinction, whi
Page 69 and 70: objects in abstraction from this ab
Page 71 and 72: can never—at least not in the man
Page 73 and 74: eason. In fact, Kant thinks that th
Page 75 and 76: things in themselves. But what is t
Page 77 and 78: objective facts. It is as if they r
Page 79 and 80: object. “Although to the question
Page 81 and 82: cannot know freedom not so much bec
Page 83 and 84: presupposed prior to all appearance
Page 85 and 86: themselves are thinkers” (Langton
Page 87 and 88: For this reason, we must know abili
Page 89 and 90: Chapter 3: The actualization of fre
Page 91 and 92: absolute worth as ends in themselve
Page 93 and 94: happiness, in perfection, in moral
Page 95 and 96: 5:90). In short, “in the present
Page 97 and 98: the uses of abilities in practice c
Page 99 and 100: important to acknowledge that for K
Page 101 and 102: desire, and where there are no mere
Page 103 and 104: in the determination of choice thro
Page 105 and 106: intervening feeling of pleasure or
Page 107: transcendental freedom is a problem
Page 111 and 112: place, contains nothing borrowed fr
Page 113 and 114: means that it cannot will. It must
Page 115 and 116: writes: “will is generally and us
Page 117 and 118: problem of freedom is as simple as
Page 119 and 120: The non-material objects of the wil
Page 121 and 122: Kant’s Theory of Freedom Allison
Page 123 and 124: freedom, reason gives to itself and
Page 125 and 126: Respect for humanity The form of th
Page 127 and 128: good is the object that reason in p
Page 129 and 130: law alone must be viewed as the gro
Page 131 and 132: personal interests, and thereby fin
Page 133 and 134: theoretical knowledge. In this sens
Page 135 and 136: practical philosophy does not start
Page 137 and 138: ecomes its own object, and is thus
Page 139 and 140: Kant’s due Fichte writes that “
Page 141 and 142: positive modes of knowledge which b
Page 143 and 144: PART II: The ethics of repetition
Page 145 and 146: something else, a kind of paradoxic
Page 147 and 148: knowledge as a kind of third to the
Page 149 and 150: But this is not the only significan
Page 151 and 152: of these relations is what Deleuze
Page 153 and 154: are? They do so only by actually kn
Page 155 and 156: faculty of knowledge itself? Kant
Page 157 and 158: eason would do anything but reason;
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disinterested, in other words, that
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not legislate as determining judgme
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An interest of reason determines th
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faculties” (DI 64). For this reas
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forms. “In fact the imagination d
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they allow the understanding to exp
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capable of free spontaneous agreeme
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form of object which reflects the s
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is what it means to say that differ
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“The entire Kantian critique amou
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self also means that one must under
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passive self is to be immersed mean
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demonstration of this power of diff
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Deleuze often says that difference
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of experience is at the same time t
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coexisting levels” (DR 84). That
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cannot be infinite. But how can tim
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to the same thing. In the second sy
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case the passive self passes from o
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efore or after something, the livin
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domain that we have had to extend t
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contemplation, whether it is not in
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can in some sense live the being in
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with which it is invested” (DR 85
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and future are not distributed acco
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has been fractured, dissolved. But
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The concept I have distinguished be
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difference, that absolutely differe
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We must be careful when we judge th
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matter of production, not of adequa
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differential and repeating element
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eminiscence but, on the contrary, t
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univocal being takes the form of it
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that relates it to extended space a
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argues “that the similarity betwe
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activity of the Cogito, namely reco
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ody Deleuze calls the dominant forc
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their reciprocal genesis derives”
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argues that “according to physici
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of becoming) and those who deny the
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order for the individual to repeat,
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Deleuze’s Nietzschean ethics Dele
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not a ‘mere feeling.’ It is a f
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these principles)” (Patton 288).
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‘quasi-causes’ following laws w
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I have talked about ethics in terms
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emergence of any new mode of existe
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than that critical philosophy begin
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itself in the name of truth means t
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What is his type, his will to power
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“Nietzsche presents the aim of hi
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To think is to learn. To learn is t
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Continental Philosophy. 10.1 (2006)
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143-170. Ewing, A.C. A Short Commen
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York: Palgrave Macmillan, 2003. Kan
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Protevi, John. “The Organism as t
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Werkmesiter, W.H. “The Complement
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