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(Nietzsche 24). This is why Deleuze likes to talk about the singular. His concepts are the most necessary and the most contingent because they demonstrate the power of difference as repetition and because this power of difference as repetition is precisely what individuates. What is more necessary and more contingent than one’s own singular existence? Thus Deleuze’s concepts are developed in existence. They are existential concepts. “That is why philosophy has often been tempted to oppose notions of a quite different kind to categories, notions which are really open and which betray an empirical and pluralist sense of Ideas: ‘existential’ as against essential, precepts as against concepts, or indeed the list of empirico-ideal notions…” (DR 284). In other words, it is the Overman who creates these concepts. But who is the Overman? That he is not the Cogito means that he is not a centered individual. He penetrates and is penetrated on all sides. He is in tune with the power of individuation. “Only an empiricist could say: concepts are things, but things in their free and wild state, beyond ‘anthropological predicates.’ I make and remake and unmake my concepts along a moving horizon, from an always decentered center, from an always displaced periphery which repeats and differentiates them” (DR xxi). We can understand the distinction between Kant’s conditions of possibility of experience and Deleuze’s conditions of real experience in this context. In L’Ontologie de Gilles Deleuze Véronique Bergen defines the task of each. “Là où le souci conditionnant vise à régler l’application des catégories aux intuitions, à délimiter le champ d’une connaissance objective, le souci génétique vise à engendre penser dans la pensée” (Bergen 48). Deleuze’s concepts do not condition from an abstract perspective, in other words, they are not external conditions. Instead, they condition from within the univocal being, that is, within difference and repetition which is to say that they are developed. “In fact, the condition must be a condition of real experience, not of possible experience. It forms an intrinsic genesis, not an extrinsic conditioning. In every respect, truth is a 211
matter of production, not of adequation. It is a matter of genitality, not of innateness or reminiscence” (DR 154). Deleuze’s concepts are conditions of real experience because they are developed in the experience of the Overman which is real. They can also not be conditions of possible experience. Such conditions condition possible experience precisely because they are abstract. In other words, for such conditions experience is an afterthought, a secondary thing. I want to look closer into these conditions of real experience. In other words, I want to look closer into how the Overman develops these concepts in the univocal being. 212
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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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disinterested, in other words, that
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not legislate as determining judgme
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An interest of reason determines th
Page 165 and 166: faculties” (DI 64). For this reas
Page 167 and 168: 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
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
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Page 197 and 198: efore or after something, the livin
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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
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Page 215: We must be careful when we judge th
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Page 225 and 226: that relates it to extended space a
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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”
Page 235 and 236: argues that “according to physici
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
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
Page 261 and 262: To think is to learn. To learn is t
Page 263 and 264: Continental Philosophy. 10.1 (2006)
Page 265 and 266: 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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