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efforts of theoretical reason, speculative or empirically supported, so that, even if one were willing to renounce its apodictic certainty, it could not be confirmed by experience and thus proved a posteriori; and it is nevertheless firmly established by itself” (CPrR 5:47). Kant repeats this same point in Reflexionen. “The distinction between empirically-conditioned and pure, yet still practical reason is foundational for the critique of practical reason, which asks if there is such a thing as the latter. Its possibility cannot be comprehended a priori, because it concerns the relation of a real ground to its consequent. Something must therefore be given, which can stem only from it; and its possibility can be inferred from this reality” (quoted in Allison 1990 234). But what is it that has to be given in order for practical knowledge to actualize abilities? This is the beauty of freedom. What has to be given is precisely that which gives what is to be given. What has to be given is the intelligible character or the autonomous attitude: “while, in the case of theoretical cognition, concepts have no significance and principles no use except with respect to objects of experience, in the practical realm they range much further: namely to all rational beings in general and independently of all empirical determining grounds. Even if no object of experience corresponds to them, the mere character [Denkungsart] and disposition based on principles [Gesinnungnach Principien] is enough (R 7201: 19; 275-6)” (quoted in Allison 1990 234). In this sense, I actualize abilities in practical knowledge not because some object awakens my practical knowledge. I can wait all I want, and nothing will ever happen. Instead, I actualize abilities in practical knowledge because I myself awaken my practical knowledge. In this sense, freedom operates entirely in the dark. It is the ultimate leap. In the Science of Knowledge Fichte writes that “it is therefore not so trivial as it seems to some, whether philosophy starts out from a fact or an Act (that is, from pure activity which presupposes no object, but itself produces it, and in which the acting, therefore, immediately becomes the deed)” (Fichte I 468). In fact, because 129
practical philosophy does not start out from a fact but from an act that it ought not to surprise us that Kant associates freedom with das Selbstbewusstsein. “This is a suitable place for explaining the paradox which must have been obvious to everyone in our exposition of the form of inner sense ($6): namely, that this sense represents to consciousness even our own selves only as we appear to ourselves, not as we are in ourselves. For we intuit ourselves only as we are inwardly affected, and this would seem to be contradictory, since we should then have to be in a passive relation [of active affection] to ourselves. It is to avoid this contradiction that in systems of psychology inner sense, which we have carefully distinguished from the faculty of apperception, is commonly regarded as being identical with it” (CPR B153). I know myself as some objective self. However, Kant argues, this objective self is not the only self there is. Clearly, there must also me some other self that knows the objective self. But what other self is that? At the danger of infinite regress, that other self cannot itself be just another objective self. Instead, that other self has to be the subject of that knowledge. But what is that subject? “What determines inner sense is the understanding and its original power of combining the manifold of intuition, that is, of bringing it under an apperception, upon which the possibility of understanding itself rest” (CPR B153). The subject of that knowledge is nothing other than the power of combining. The question is what kind of knowledge knows that power of combining? Such knowledge cannot itself be representational to the extent that representational knowledge uses the very power that it is attempting to represent. Instead, Kant suggests, such knowledge of the power of combining would have to be das Selbstbewusstsein. “Consequently, this subject cannot be known. The subject of the categories cannot by thinking the categories acquire a concept of itself as an object of the categories. For in order to think them, its pure self-consciousness, which is what was to be explained, must itself be 130
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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
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object. “Although to the question
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cannot know freedom not so much bec
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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 and 130: law alone must be viewed as the gro
Page 131 and 132: personal interests, and thereby fin
Page 133: theoretical knowledge. In this sens
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
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Page 181 and 182: passive self is to be immersed mean
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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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