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Reason and the faculties Deleuze’s engagement with Kant concerns the most fundamental concept of his critical philosophy, namely reason and its interests. “The [transcendental] method sets out to determine: 1) the true nature of reason’s interests or ends; 2) the means of realizing these interests” (KCP 3). In “Deleuze, Kant and the Question of Metacritique” Kerslake recognizes this point. “But look now how the entire Critique is structured in terms of a teleology of reason—a fact all too often neglected but that Deleuze makes central to his interpretation” (Kerslake 486). However, Deleuze argues, what is original about Kant is not so much the point that reason has an interest. Other philosophers have made a similar point. “Rationalism, for its part, indeed recognizes that a rational being pursues strictly rational ends. But, here, what reason recognizes as an end is still something external and superior to it: a Being, a Good, or a Value, taken as a rule of will” (KCP 2). Instead, Kant’s original point is that reason has an interest in itself. “Kant asserts that supreme ends of reason are not only ends of reason, but that in positing them reason posits nothing other than itself. In the ends of reason, it is reason which takes itself as its own end. Thus there are interests of reason, but reason turns out to be the only judge of its own interests” (KCP 2-3). That reason has an interest in itself means that it has an interest in knowledge, freedom and judgment. In other words, reason wants to know; reason wants to be free; and reason wants to judge. Deleuze argues that for Kant it is the faculties that realize the interests of reason. For this reason, his engagement with Kant is a critical study of the faculties. The full title of Deleuze’s book on Kant reads: Kant’s Critical Philosophy: The Doctrine of the Faculties. Kant gives two definitions of the faculties. In the first instance, faculties are ways in which human beings relate to something other than themselves. “We can distinguish as many faculties of mind as there are types of relations” (KCP 3). However, what determines the nature 145
of these relations is what Deleuze calls representations. In this sense, faculties are ways in which human beings relate to something other than themselves by means of representations. What is a representation? “Strictly speaking, intuition, even if it is a priori, is not a representation, nor is sensibility a source of representation. The important thing in representation is the prefix: representation implies an active taking up of what is presented; hence an activity and a unity distinct from the passivity and diversity which characterize sensibility as such” (KCP 8). Representation is a particular kind of activity that allows human beings to synthesize what is presented. Deleuze counts three such representations. “There are thus three active faculties which participate in synthesis, but which are also sources of specific representations when any one of them is considered in relation to any other: imagination, understanding and reason” (KCP 9). Here we arrive at the second definition of the faculty. If in the first sense, the faculties are ways in which human beings relate to something other than themselves by means of different kinds of representations, the faculties in the second sense are precisely those representations. In this sense there are as many faculties as there are kinds of representations, because there are as many ways of relating to things other than ourselves as there are those activities that determine those ways of relating. “In the first sense, ‘faculty’ refers to the difference relationships of a representation in general. But, in a second sense, ‘faculty’ denotes a specific source of representations. Thus there are as many faculties as there are kinds of representations” (KCP 7). Deleuze distinguishes between two faculties understood in this twofold sense. “Every representation is related to something other than itself; both to an object and to a subject” (KCP 3). On the one hand, the faculties of knowledge and desire relate to objects by means of representations. “In the first place, a representation can be related to an object from the standpoint of its agreement to or conformity with it: this case the simplest defines the faculty of knowledge. Secondly, the 146
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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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absolute worth as ends in themselve
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happiness, in perfection, in moral
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5:90). In short, “in the present
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the uses of abilities in practice c
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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 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 “
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Page 143 and 144: PART II: The ethics of repetition
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Page 149: But this is not the only significan
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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
Page 191 and 192: cannot be infinite. But how can tim
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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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