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to proceed in this direction. In other words, I want to explain how when the passive self becomes the Overman it continues to develop knowledge. The Cogito is in possession of the concept. The Overman develops concepts. Nietzsche often dreams of a philosophy beyond good and evil. It seems that Deleuze writes that philosophy. 205
The concept I have distinguished between two kinds of individuation. When the passive self passes from one living present to another in terms of the Platonic Idea, it becomes the Cogito. On the other hand, when the passive self passes from one living present to another in terms of the power of difference, it becomes the Overman. There is an important difference between these two individuals. The passive self becomes the Cogito in terms of the Platonic Idea. However, that means that the Cogito cannot understand the univocal being as the site of its individuation. In other words, the condition of existence of the Cogito is precisely its forgetting its earthly birth. The moment that the passive self recognizes itself as free is the moment that it believes in its extraterrestrial origin. Freedom does not seem to be compatible with earthly birth. On the other hand, Deleuze considers the Cogito to be an illusion. “We must draw up a list of illusions and take their measure…First of all there is the illusion of transcendence, which, perhaps, comes before all others” (WP 49). But the Cogito is not an illusion, because it does not exist. The Cogito very much exists. It is our most familiar reality. Instead, the Cogito is an illusion because its condition of existence is its abstraction from the univocal being. François Zourabichivili recognizes this point in Deleuze: Une philosophie de l’événement. “Ce que montre Deleuze, c’est que le sujet est effet et non cause, résidu et non origine, et que l’illusion commence quand on le tient justement pur une origine – des pensées, des désirs, etc.” (Zourabichivili 111). This abstraction of the Cogito carries over to the concept. That the Cogito forgets its earthly birth means that it disassociates itself from the power that makes the concept in the first place. For this reason, the Cogito cannot but understand the concept as having fallen out of the sky just as it did. This is why the Cogito and the concept present themselves as the philosophical beginning par excellence. “All that [the philosopher] proposes as universally recognised is what is meant by 206
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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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eason would do anything but reason;
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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 177 and 178: “The entire Kantian critique amou
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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 205 and 206: with which it is invested” (DR 85
Page 207 and 208: and future are not distributed acco
Page 209: has been fractured, dissolved. But
Page 213 and 214: difference, that absolutely differe
Page 215 and 216: We must be careful when we judge th
Page 217 and 218: matter of production, not of adequa
Page 219 and 220: differential and repeating element
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Page 223 and 224: univocal being takes the form of it
Page 225 and 226: that relates it to extended space a
Page 227 and 228: argues “that the similarity betwe
Page 229 and 230: activity of the Cogito, namely reco
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
Page 255 and 256: itself in the name of truth means t
Page 257 and 258: What is his type, his will to power
Page 259 and 260: “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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