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words, the imagination, in its pure freedom, is in agreement with the understanding in its non- specified legality” (KCP 48). That the faculty of the understanding is indeterminate means that the judgment ‘this is beautiful’ does not contain a determinate concept. “Each time a determinate concept (geometric shapes, biological species, rational ideas) intervenes, aesthetic judgment ceases to be pure at the same time that beauty ceases to be free” (KCP 48). But there is good reason for that. The faculty of understanding is generated as indeterminate in its agreement with the aptitude of nature to produce beautiful forms. “Through ‘reflection’ we may undoubtedly discover a concept which exists already, but reflective judgment will be all the purer for having no concept whatsoever for the thing which it freely reflects, or if the concept is (in a certain sense) enlarged, limitless, indeterminate” (KCP 60). In this sense, in the aesthetic judgment ‘this is beautiful’ the determined understanding does not legislate over objects that are subject to it. “It is not the existence of the represented object which counts, but the simple effect of a representation on me” (KCP 46). Instead, the object is too much for the understanding. “How is the genesis of the sense of beautiful presented? It seems that the free materials of nature – colours, sounds – do not relate simply to the determinate concepts of the understanding. They overwhelm the understanding, they ‘give food for thought’ much more that that which is contained in the concept” (KCP 54). What is this food that nature provides that makes the understanding grow? What overwhelms the understanding is the aptitude of nature to produce beautiful forms. If the imagination reflects this aptitude, Deleuze argues, “reason discovers the many presentations of its Ideas in sound, colour and free matter” (DI 65). In other words, the aptitude of nature to produce beautiful forms symbolizes the Ideas of reason such as the Idea of pure innocence. “The free materials of sensible nature symbolize the Ideas of reason; and in this way 163
they allow the understanding to expand, the imagination to free itself” (KCP 55). In this sense, the understanding becomes the faculty of “enlarged, limitless, indeterminate” (KCP 60) concepts. “For example, we do not merely relate colour to a concept of the understanding which would directly apply to it, we also relate it to a quite different concept which does not have an object of intuition on its own account, but which resembles the concept of the understanding because it posits its object by analogy with the object of intuition” (KCP 54). Deleuze’s favourite example is white lily. “Thus white lily is not merely related to the concepts of colour and of flower, but also awakens the Idea of pure innocence, whose object is merely a (reflexive) analogue of the white in the lily of flower” (KCP 54). But that is not the whole point. Not every white lily awakens the Idea of pure innocence. In other words, we only judge singular objects to be beautiful. “But the pure representation of the beautiful object is particular: the objectivity of the aesthetic judgment is therefore without a concept or (which amounts to the same thing) its necessity and universality are subjective” (KCP 48). It is never ‘all lilies are beautiful’, but only ‘this lily or that lily is beautiful:’ “aesthetic judgment is…only always particular, of the type ‘this rose is beautiful’ (the proposition ‘roses in general are beautiful’ implying a logical comparison and judgment” (KCP 47). For this reason, the understanding as indeterminate does not play an objective, but rather a subjective role in the judgment ‘this is beautiful.’ In fact, the most that it does is communicate the feeling produced by the encounter with nature that is with reason. When we judge things to be beautiful we feel pleasure. “In aesthetic judgment the reflected representation of the form causes the higher pleasure of the beautiful” (KCP 47). The understanding as indeterminate, that is, “the understanding in its non-specified legality” communicates this feeling of pleasure. “We suppose that our pleasure is by rights communicable to or valid for everyone; we assume that everyone must experience this…However, this 164
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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
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means that it cannot will. It must
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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
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 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 and 164: An interest of reason determines th
Page 165 and 166: faculties” (DI 64). For this reas
Page 167: forms. “In fact the imagination d
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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
Page 211 and 212: The concept I have distinguished be
Page 213 and 214: difference, that absolutely differe
Page 215 and 216: We must be careful when we judge th
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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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