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

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formal and empty order but also by a totality and a series” (DR 89). That time as change is also a totality means that the series is determined by one of its terms. Deleuze argues that it is the serial future or what he calls the eternal return that determines the series as a whole. “For even though the doctrine of eternal return may be expounded as though it affected the whole series or the totality of time, the past and the present no less than the future, such an exposition remains purely introductory” (DR 90). In what sense, does the eternal return determine the series itself? “Eternal return, in its esoteric truth, concerns – and can concern – only the third time of the series. Only there is it determined. That is why it is properly called a belief of the future, a belief in the future. Eternal return affects only the new, what is produced under the condition of default and by the intermediary of metamorphosis” (DR 90). A living present or a way of being constitutes time as change not by repeating the mythical past that parades for time as change but rather by repeating time as change itself. In Nietzsche and Philosophy Deleuze writes: “the eternal return is thus an answer of passage. And in this sense it must not be interpreted as the return of something that is, that is ‘one’ or the ‘same.’ We misinterpret the expression ‘eternal return’ if we understand it as ‘return of the same.’ It is not being that returns but rather the returning itself that constitutes being in so far as it is affirmed of becoming and of that which passes. It is not some one thing which returns but rather returning itself...” (NP 48). But what does this mean other than that a living present or a way of being constitutes time as change to the extent that it makes itself actually pass or become? In other words, it makes change itself the condition of action and the matter of metamorphosis. The passive self becomes the kind of individual that harnesses the power of difference as its own action. And does not such an attitude demonstrate the ultimate belief of the future, the belief in the future? We only see the action as futile to the extent that we do not see it as an action that is as something that changes. The self 203
has been fractured, dissolved. But that which fractures or dissolves the self is nothing other than time as change itself. “We produce something new only on condition that we repeat once in the mode which constitutes the past, and once more in the present of metamorphosis. Moreover, what is produced, the absolutely new itself, is in turn nothing but repetition: the third repetition this time by excess, the repetition of the future as eternal return” (DR 90). This is how the self overcomes the constitution of time as reminiscence in favour of the constitution of time as the eternal return. “In this manner, the ground has been superseded by a groundlessness, a universal ungrounding which turns upon itself and causes only the yet-to-come to return” (DR 91). Deleuze calls such a passive self that returns eternally, the Overman. “In this manner, the I which is fractured according to the order of time and the Self which is divided according to the temporal series correspond and find a common descendant in the man without a name…the already-Overman…” (DR 90). The Cogito is the beginning of Descartes’ philosophy. It is also the beginning of Kant’s philosophy to the extent that he follows the Copernican Revolution of the Critique of Pure Reason. On the other hand, Deleuze begins with the passive self that he takes over from Kant who initiates the Copernican Counter-Revolution. Deleuze then explains how this passive self is actually the ground of the Cogito to the extent it individuates the Cogito through its own activity. On the other hand, however, Deleuze shows that there is also another kind of individuation. This individuation is the Overman. Philosophy often begins with the Cogito and the identity of the concept. However, rather than beginning or even continuing with the Cogito, Deleuze offers an alternative. Alternative begins with the passive self and then continues with the individual that the passive self becomes through its own activity. This individual is the Overman. So far I have explained how the passive self repeats. This repetition is itself a kind of knowledge. Now I want 204
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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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faculty of knowledge itself? Kant
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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 207: and future are not distributed acco
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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).
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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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Page 257 and 258: 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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