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Aesthetic common sense The faculties of knowledge and desire legislate in the interest of reason. “The understanding legislates for a rational speculative purpose, and reason legislates for its own practical purpose” (DI 68-9). That the faculties of knowledge and desire legislate in the interest of reason means that they legislate over a domain of objects that are subject to them: “all legislation implies objects on which it is exercised and which are subject to it” (KCP 47). Phenomena are objects that are subject to the faculty of knowledge, and things in themselves are objects that are subject to the faculty of desire, for example the moral laws: “there are only two sorts of objects, phenomena and things-in-themselves: the first are governed by the legislation of the understanding for a speculative purpose; and second, by the legislation of reason for a practical purpose” (DI 58-9). That the faculty of knowledge reaches its higher form means that it does not mirror the laws of objects of knowledge but that it imposes its own laws on the these objects. That the faculty of desire reaches its higher form means that it does not mirror the objects of desire but rather that it imposes its own laws on these objects (freedom). This is the fundamental difference between these two faculties and the faculty of feeling pleasure and pain. “On the one hand, contrary to what happens in the case of the other faculties, the higher form here does not define any interest of reason: aesthetic pleasure is independent both of the speculative interest and of the practical interest and, indeed, is itself defined as completely disinterested” (KCP 47). That the faculty of feeling is disinterested means that it does not have a domain of objects. In other words, the faculty of feeling does not legislate over objects that are subject to it. “The faculty of feeling does not legislate over objects; it is therefore not in itself a faculty (in the second sense of the word) which is legislative” (KCP 49). However, that the faculty of feeling is 153
disinterested, in other words, that it does not legislate over objects that are subject to it does not mean that the faculty of feeling does not legislate at all. “When the faculty of knowledge is grasped in its higher form, the understanding legislates in that faculty; when the faculty of desire is grasped in its higher form, reason legislates in that faculty. When the faculty of feeling is grasped in its higher form, it is judgment which legislates in that faculty” (KCP 61). Judgment is not a faculty like the understanding, imagination and reason. In other words, judgment is not a representation. Instead, judgment expresses the accord between representations. “Every time Kant speaks of judgement as if it were a faculty it is to emphasize the originality of its act, the specificity of its product. But judgment always implies several faculties, and expresses the accord between them” (KCP 59). In what sense does judgment express the accord between representations? “Judgment is always a complex operation which consists in subsuming the particular under the general” (KCP 58). Judgment expresses the accord between representations to the extent that it subsumes the particular under the general within them. However, there are two ways of doing this. Determining judgment expresses the accord between the faculties where one faculty legislates. “Judgement is said to be determining when it expresses the accord of the faculties under a faculty which is itself determining: that is when it determines an object in accordance with a faculty posited at the outset as legislative” (KCP 59). This is the case with the faculties of knowledge and desire. Deleuze argues that in the determining judgment “the general is already given, known, and all that is required is to apply it, that is to determine the individual thing to which it applies…” (KCP 58). When judgment subsumes the particular under the general in the faculties of knowledge and desire the general is already given in the legislating faculties, that is, in the understanding and reason. “Saying that judgment determines an object is equivalent to saying 154
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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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important to acknowledge that for K
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desire, and where there are no mere
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in the determination of choice thro
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intervening feeling of pleasure or
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Page 109 and 110: character (which is no more than th
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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 “
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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
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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
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Page 173 and 174: form of object which reflects the s
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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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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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Page 197 and 198: efore or after something, the livin
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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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