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that the accord of the faculties is determined, or that one of the faculties exercises a determining or legislative function” (KCP 59). In this sense, determining judgment judges by means of the faculties of understanding and reason. “In theoretical judgment imagination provides a schema in accordance with the concept of the understanding; in practical judgment understanding provides a type in accordance with the law of reason” (KCP 59). Thus determining judgment expresses the forced accord of the faculty of knowledge (common sense) and the forced accord of the faculty of desire (moral common sense). However, everything changes with the reflective judgment. In reflective judgment the general is not given; instead, “the general poses a problem and must itself be found” (KCP 58). But what does this mean? The reflective judgment does not express the forced accord between the faculties where one faculty legislates. Instead, it expresses the accord between the faculties where no one faculty legislates. Reflective judgment expresses the free accord of the faculties. “But in reflective judgement nothing is given from the standpoint of the active faculties;…All active faculties are thus exercised freely in relation to it. Reflective judgment expresses a free and indeterminate accord between all the faculties” (KCP 60). That the faculty of feeling does not legislate over objects does not mean that it does not legislate. The faculty of feeling legislates over the subject. “Finally, the representation is related to the subject, in so far as it affects the subject by intensifying or weakening its vital force. This third relationship defines the faculty of the feeling of pleasure and pain” (KCP 4). Specifically, it is judgment that legislates over itself in the faculty of feeling. “Kant therefore refuses to use the word ‘autonomy’ for the faculty of feeling in its higher form: powerless to legislate over objects, judgment can be only heautonomous, that is, it legislates over itself” (KCP 48). But what kind of judgment is this? “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)? Judgment does 155
not legislate as determining judgment. Instead, judgment legislates as reflective judgment. Therefore legislation takes on a new meaning. The reflective judgment expresses the free and indeterminate accord between all the faculties. In this sense, that the reflected judgment legislates in the faculty of feeling means that all the faculties in their free and indeterminate accord legislate in the faculty of feeling. “This latter case is very different from the other two: aesthetic judgement is reflective; it does not legislate over objects, but only over itself; it does not express a determination of an object under a determining faculty, but a free accord of all the faculties…” (KCP 61). This is the harmony that we have been looking for: the aesthetic common sense. “Here, then, is an accord between the imagination as free and understanding as indeterminate. It is a free and indeterminate accord between faculties. This agreement defines a properly aesthetic common sense (taste)” (KCP 49). How can there be a free accord between the faculties? How can there be aesthetic common sense? “It would seem that Kant runs up against a formidable difficulty. We have seen that he rejected the idea of a pre-established harmony between subject and object; substituting the principle of a necessary submission of the object to the subject itself. But does he not once again come up with the idea of harmony, simply transposed to the level of faculties of the subject which differ in nature?” (KCP 22). It is important to recognize the reason why this question is confused. “The previous two Critiques begin with ready-made faculties, and these enter determinative relations and take on organized tasks under the direction of one legislative faculty” (KCP 68). However, the opposite is true here. That an interest of reason does not correspond to the faculty of feeling, in other words, that the faculty of feeling is disinterested and does not legislate over objects that are subject to it, in other words, that there is no legislating faculty in the faculty of feeling in the second sense just means that faculties are not determined. Therefore 156
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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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transcendental freedom is a problem
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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
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Page 129 and 130: law alone must be viewed as the gro
Page 131 and 132: personal interests, and thereby fin
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 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
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Page 157 and 158: eason would do anything but reason;
Page 159: disinterested, in other words, that
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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Page 185 and 186: Deleuze often says that difference
Page 187 and 188: of experience is at the same time t
Page 189 and 190: coexisting levels” (DR 84). That
Page 191 and 192: cannot be infinite. But how can tim
Page 193 and 194: to the same thing. In the second sy
Page 195 and 196: case the passive self passes from o
Page 197 and 198: efore or after something, the livin
Page 199 and 200: domain that we have had to extend t
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Page 207 and 208: and future are not distributed acco
Page 209 and 210: 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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