stankovic, sasa thesis.pdf - Atrium - University of Guelph

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joint, cardo, is what ensures the subordination of time to those properly cardinal points through which pass the periodic movements which is measures (time, number of the movement, for the soul as much as for the world” (DR 88). On the other hand, to throw time out of joint is to overcome the Platonic Idea as the order of the passage of time. “By contrast, time out of joint means...time presenting itself as an empty and pure form” (DR 88). In fact, to throw time out of joint is to constitute time as the power of passage that has its own order. “Time itself unfolds (that is, apparently ceases to be a circle) instead of things unfolding within it (following the overly simple circular figure). It ceases to be cardinal and becomes ordinal, a pure order of time” (DR 88). Deleuze defines the order of time as passage in simple terms. The passage of time is ordered in terms of change: “time is the most radical form of change, but the form of change does not change” (DR 89). In this sense, the question that Deleuze really proposes to answer is how there can be the constitution of time as change. His answer to this question is rather technical, but the idea is not. The passive self constitutes time as change to the extent that it itself changes, in other words, to the extent that it demonstrates that change as itself. Deleuze defines time as change in terms of a totality and a series. “Having abjured its empirical content, having overturned its own ground time is defined not only by a formal and empty order but also by a totality and a series” (DR 89). Time as change is the series of past, present and future. However, we must be careful in interpreting the meaning of this series. Time as change is in the living present or a way of being. “We cannot say that it was. It no longer exists, it does not exist, but it insists, it consists, it is. It insists with the former present, it consists with the new present” (DR 82). In other words, time as change is not an empirical time. It is not the past, nor the present nor the future. Instead, it is what makes these empirical times pass. In this sense, the series past, present, and future does not designate empirical times: “past, present 201
and future are not distributed according to this empirical criterion” (DR 89). On the other hand, to the extent that time as change is in a living present or way of being, the series past, present and future are in a living present or in a way of being. This is how Deleuze describes the serial past. “In effect, there is always a time at which the imagined act is supposed ‘too big for me.’ This defines a priori the past or the before” (DR 89). And this is how Deleuze describes the serial present. “The second time, which relates to the caesura itself, is thus the present of metamorphosis, a becoming equal to the act and a doubling of the self, and the projection of an ideal self in the image of the act...” (DR 89). Finally, this is how Deleuze describes the serial future. “As for the third time in which the future appears, this signifies that the event and the act possess a secret coherence which excludes that of the self; that they turn back against the self which has become their equal and smash it to pieces...: what the self has become equal to is the unequal in itself” (DR 89). But what are these descriptions? That reminiscence constitutes pure time means that the Platonic Idea takes time as change hostage. In other words, a living present or a way of being passes in terms of the Platonic Idea, in other words, a living present or a way of being does not become. It returns to its mythical past. This is the eternal return of the same or being. On the other hand, Deleuze argues that there is a way in which a living present time or a way of living actually passes, in other words, a way in which a living present or a way of being becomes. Deleuze distinguishes between the serial past, serial present and serial future in order to explain in what sense this actual passing, this becoming is possible. In this sense, the descriptions of the series of past, present and future describe the process that a living present undergoes in actual passing or becoming. Time as change is not just a series of past, present and future. It is also a totality. “Having abjured its empirical content, having overturned its own ground time is defined not only by a 202
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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
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problem of freedom is as simple as
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The non-material objects of the wil
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Kant’s Theory of Freedom Allison
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freedom, reason gives to itself and
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Respect for humanity The form of th
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good is the object that reason in p
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law alone must be viewed as the gro
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personal interests, and thereby fin
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theoretical knowledge. In this sens
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practical philosophy does not start
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ecomes its own object, and is thus
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Kant’s due Fichte writes that “
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positive modes of knowledge which b
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PART II: The ethics of repetition
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something else, a kind of paradoxic
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knowledge as a kind of third to the
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But this is not the only significan
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of these relations is what Deleuze
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are? They do so only by actually kn
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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 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 205: with which it is invested” (DR 85
Page 209 and 210: has been fractured, dissolved. But
Page 211 and 212: The concept I have distinguished be
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Page 215 and 216: We must be careful when we judge th
Page 217 and 218: matter of production, not of adequa
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Page 225 and 226: that relates it to extended space a
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Page 231 and 232: ody Deleuze calls the dominant forc
Page 233 and 234: their reciprocal genesis derives”
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Page 237 and 238: of becoming) and those who deny the
Page 239 and 240: order for the individual to repeat,
Page 241 and 242: Deleuze’s Nietzschean ethics Dele
Page 243 and 244: not a ‘mere feeling.’ It is a f
Page 245 and 246: these principles)” (Patton 288).
Page 247 and 248: ‘quasi-causes’ following laws w
Page 249 and 250: I have talked about ethics in terms
Page 251 and 252: emergence of any new mode of existe
Page 253 and 254: than that critical philosophy begin
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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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