stankovic, sasa thesis.pdf - Atrium - University of Guelph

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espect. “This feeling [of respect] (under the name of moral feeling) is therefore produced solely by reason” (CPrR 5:76). But what is reason? Reason is the moral law. Therefore it is really the moral law that produces the feeling of respect. “The law that demands this respect and also inspires it is, as one sees, none other than the moral law (for no other excludes all inclinations from immediate influence on the will)” (CPrR 5:80). But what does the feeling of respect that the moral law produces respect? This is key. The feeling of respect that the moral law produces respects nothing other than that moral law itself. “But since this law is still something in itself positive –– namely the form of an intellectual causality, that is, of freedom – it is at the same time an object of respect…it is an object of the greatest respect and so too the ground of a positive feeling that is not of empirical origin and is cognized a priori” (CPrR 5:73). But the moral law is the universal law, in other words, it is the autonomous attitude. Kant argues that when I live autonomously, that is, when I want freely and act freely, I feel respect for that kind of human life. This is what humanity is. This is why “respect is always directed only to persons, never to things” (CPrR 5:76). Heidegger recognizes this point in Kant and the Problem of Metaphysics. “Reason, as free, gives to itself that for which the respect is respect, the moral law. Respect before the law is respect before oneself as that self which does not come to be determined through self-conceit and self-love. Respect, in its specific making-manifest, thus refers to the person” (Heidegger 111). I have argued that the object of the autonomous will is itself as practical freedom. I have also argued that the autonomous will understands itself as transcendental freedom. But the autonomous will does not just understand itself as transcendental freedom. It also senses, that is, feels respect for itself. This is the ultimate meaning of practical knowledge as actualization. It is self-realization. “By reason’s ‘practical’ feature” Yovel argues “Kant thus indicates our ability to project inherent rational goals as our 125
personal interests, and thereby find the motivational power needed to pursue them. This drive is neither a natural instinct nor a utilitarian interest, but the person’s drive toward rational self- realization, and thereby, toward autonomy” (Yovel 272). Practical freedom and transcendental freedom are autonomy and humanity and it is for that, in other words, for our reason actualized that we feel respect. 126
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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
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knowledge. I claim that representat
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The ability to reason The goal of t
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In the scientific method, reason do
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object that steht knowledge entgege
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The Bounds of Sense P.F. Strawson r
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appearance. “The distinction, whi
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objects in abstraction from this ab
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can never—at least not in the man
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eason. In fact, Kant thinks that th
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things in themselves. But what is t
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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 and 108: transcendental freedom is a problem
Page 109 and 110: character (which is no more than th
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: law alone must be viewed as the gro
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;
Page 159 and 160: disinterested, in other words, that
Page 161 and 162: not legislate as determining judgme
Page 163 and 164: An interest of reason determines th
Page 165 and 166: faculties” (DI 64). For this reas
Page 167 and 168: forms. “In fact the imagination d
Page 169 and 170: they allow the understanding to exp
Page 171 and 172: capable of free spontaneous agreeme
Page 173 and 174: form of object which reflects the s
Page 175 and 176: is what it means to say that differ
Page 177 and 178: “The entire Kantian critique amou
Page 179 and 180: 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
Page 271:
Werkmesiter, W.H. “The Complement
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