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freedom as the objectification of itself. “The practical a priori concepts in relation to the supreme principle of freedom at once become cognitions and do not have to wait for intuitions in order to receive meaning, and this happens for the noteworthy reason that they themselves produce the reality of that to which they refer (the disposition of the will), which is not the business of theoretical concepts” (CPrR5:66). Thus Kant talks about “the grand disclosure brought to us through practical reason by means of the moral law, the disclosure, namely of an intelligible world through realization of the otherwise transcendent concept of freedom…” (CPrR 5:94). I do not know freedom because I observe it. Freedom is not something to be observed. Freedom is something to be done. We can put this in stronger terms. Kant argues that “life is the faculty of a being to act in accordance with laws of the faculty of desire. The faculty of desire is a being’s faculty to be by means of its representations the cause of the reality of the objects of these representations” (CPrR 5:10n). Freedom is life. Life is not something to be observed. Life is something to be lived. Even if that living takes the form of observation as it does in the paradoxical case of the philosopher. 137
PART II: The ethics of repetition “Despite the fact that is has been discredited today, the doctrine of the faculties is an entirely necessary component of the system of philosophy. Its discredit may be explained by the misrecognition of this properly transcendental empiricism, for which was substituted in vain a tracing of the transcendental from the empirical. Each faculty must be borne to the extreme point of its dissolution, at which it falls prey to triple violence: the violence of that which forces it to be exercised, of that which it is forced to grasp and which it alone is able to grasp, yet also that of the ungraspable (from the point of view of its empirical exercise). This is the threefold limit of the final power. Each faculty discovers at this point its own unique passion - in other words, its radical difference and its eternal repetition, its differential and repeating element along with the instantaneous engendering of its action and the eternal replay of its object, its coming into the world already repeating” (DR 143). Chapter 5: The Kantian lesson Introduction My goal in this part of the essay is not to evaluate whether Deleuze’s reading of the many philosophers that he discusses is correct. In fact, I am not even interested in evaluating whether Deleuze’s reading of Kant is correct. In many cases, I think, Deleuze’s interpretations of other philosophers are questionable. I trust that the reader will recognize these inconsistencies, and I will not bother to point them out. I take it to be a truism that philosophers misinterpret other philosophers. In Organs Without Bodies Slavoj Žižek writes that “all great ‘dialogues’ in the history of philosophy are so many cases of misunderstanding: Aristotle misunderstood Plato, Tomas Aquinas misunderstood Aristotle, Hegel misunderstood Kant and Schelling, Marx misunderstood Hegel, Nietzsche misunderstood Christ, Heidegger misunderstood Hegel…” (Žižek ix). Still I invite the reader to look past Deleuze’s important misinterpretations in order to see the point that I am trying to make. My goal is to give the reader a sense for Deleuze’s way of 138
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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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presupposed prior to all appearance
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themselves are thinkers” (Langton
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For this reason, we must know abili
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Chapter 3: The actualization of fre
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Page 95 and 96: 5:90). In short, “in the present
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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
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Page 125 and 126: Respect for humanity The form of th
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Page 129 and 130: law alone must be viewed as the gro
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Page 133 and 134: theoretical knowledge. In this sens
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Page 137 and 138: ecomes its own object, and is thus
Page 139 and 140: Kant’s due Fichte writes that “
Page 141: positive modes of knowledge which b
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Page 149 and 150: But this is not the only significan
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Page 163 and 164: An interest of reason determines th
Page 165 and 166: faculties” (DI 64). For this reas
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Page 185 and 186: Deleuze often says that difference
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Page 189 and 190: coexisting levels” (DR 84). That
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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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