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xii-xiii). It turns out that the sun moves just as the earth does. But what is this object that the subject mirrors? “But what can constitute a rational interest here? It cannot bear on the beautiful itself. It bears exclusively on the aptitude which nature possesses to produce beautiful forms, that is to say forms which are capable of being reflected in the imagination” (KCP 53). That the faculty of feeling unites with an interest of reason means that the faculties in the faculty of feeling contingently accord with the aptitude which nature possesses to produce beautiful forms. But what does that mean? That nature is not subject to the subject does not therefore mean that the subject is subject to nature. “This second agreement is quite special. It must be confused with a necessary subjection of the objects of nature; but it must not be taken as a final or teleological agreement either. If there were a necessary subjection, then the judgment of taste would be autonomous and legislative; if there were a real objective finality, then the judgment of taste would no longer be heautonomous” (DI 64), that is, as Kant writes “(‘we would have to learn from nature what we should find beautiful, in which case judgment would be subject to empirical principles’)” (KCP 64). Instead, that the faculties mirror the aptitude of nature to produce beautiful forms means that the faculties participate in the production of beautiful forms. The faculties coproduce beautiful forms. Deleuze argues that Kant calls this coproduction the genesis of the faculties. “That is to say that the interest of the beautiful…is concerned with the production of the beautiful in nature, and as such can serve as a principle in us for a genesis of the feeling of the beautiful itself” (KCP 53). This genesis of the faculties is always holistic. In other words, the genesis of the faculties is not a genesis of this or that faculty. Instead, it is the genesis of faculties in agreement among themselves. In this sense, the encounter of the faculties and nature produces the agreement of the faculties. “So it is that the internal agreement of our faculties between themselves implies an external agreement between nature and these same 159
faculties” (DI 64). For this reason, aesthetic judgment does not express the legislation of one determined faculty over nature that is subject to it, but rather expresses the agreement of generated faculties in their own agreement, one the one hand, and nature, on the other. “Precisely, however, since this agreement is external to the agreement of the faculties among themselves, and since it defines only the occasion when our faculties do agree, the purpose connected with the beautiful is not part of aesthetic judgment. From that point on, this agreement without goal can serve, without risking contradiction, as a genetic principle of the a priori agreement of the faculties in this judgment” (DI 65). In this sense, if “the first thing that the Copernican Revolution teaches us is that it is we who are giving the orders” (KCP 14), the first thing that the Copernican Counter-Revolution teaches us is that we are giving the orders that nature herself happens to be giving. In Difference and Repetition, Deleuze argues, that being is univocal. “The words ‘everything is equal’ may therefore resound joyfully, on condition that they are said of that which is not equal in this equal, univocal Being: equal being is immediately present in everything, without mediation or intermediary, even though things reside unequally in this equal being” (DR 37). I explain in what exact sense the aesthetic judgment ‘this is beautiful’ expresses the free accord of the faculties of imagination and understanding as well as reason. It is not the object but rather the form of the object that we judge to be beautiful. “But what representations can, in aesthetic judgement [‘this is beautiful’], have this higher pleasure as its effect? Since the material existence of the object remains indifferent, it is once again a case of the representation of a pure form. But this time it is a form of the object” (KCP 47). We must understand this point correctly. The form of the object that we judge to be beautiful is not the form of intuition. In other words, we do not judge space and time to be beautiful. Deleuze argues that sensibility is not a representation. “Strictly speaking, intuition, even if it is a priori is not a 160
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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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character (which is no more than th
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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 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
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: An interest of reason determines th
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
Page 179 and 180: self also means that one must under
Page 181 and 182: passive self is to be immersed mean
Page 183 and 184: demonstration of this power of diff
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
Page 201 and 202: contemplation, whether it is not in
Page 203 and 204: can in some sense live the being in
Page 205 and 206: with which it is invested” (DR 85
Page 207 and 208: and future are not distributed acco
Page 209 and 210: has been fractured, dissolved. But
Page 211 and 212: The concept I have distinguished be
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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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