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

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The development of faculties The Cogito is the individual who unifies all of the faculties under the faculty of the understanding. In other words, the concept subsumes representations of all the other faculties. This is why in the Critique of Pure Reason Kant argues that intuitions without concepts are blind and the Ideas of reason are transcendental because they cannot be conceptualized. Because the Cogito unifies all the faculties under the faculty of the understanding and subsumes the representations of all the other faculties under concepts it confronts the univocal being as an object. “This is the meaning of the Cogito as a beginning: it expresses the unity of all the faculties in the subject; it thereby expresses the possibility that all the faculties will relate to a form of object which reflects the subjective identity...” (DR 133). This is what I mean when I say that the Cogito exists only to the extent that its existence is abstract. The Cogito can only be the subject. On the other hand, Deleuze argues against the Cogito. We return to the lesson of Deleuze’s early study of Kant in Kant’s Critical Philosophy. When we overcome the Cogito, each faculty operates according to its own logic. “Rather than all the faculties converging and contributing to a common project of recognizing an object, we see divergent projects in which, with regard to what concerns it essentially, each faculty is in the presence of that which is its ‘own’” (DR 141). That each faculty operates according to its own logic means that the faculties no longer answer to the faculty of the understanding, in other words, the concept does not subsume the representations of all the other faculties and for that reason the faculties no longer confront the univocal being as an object. That the faculties are dislodged from the Cogito means that they are no longer abstracted from the univocal being. On the contrary, the faculties that are dislodged from the Cogito fall back into the univocal being. “Each faculty discovers at this point its own unique passion – in other words, its radical difference and its eternal repetition, its 213
differential and repeating element along with the instantaneous engendering of its action and the eternal replay of its object, its manner of coming into the world already repeating” (DR 143). Each faculty within the univocal being has its own relationship with the univocal being. For Kant knowledge is the unity of the faculties under the sovereignty of the faculty of the understanding. For this reason, knowledge cannot really begin with the manifold nor can it really reach the Ideas of reason. However, Deleuze argues that this inability says more about the limits of Kant’s account of knowledge than it does about the empty character of the sensibility and the illusory character of the Ideas of reason. In other words, rather than questioning the manifold outside the concept as empty and Ideas outside the concept as illusions as Kant does, Deleuze questions Kant’s account of knowledge itself as too limiting. It is only because the faculties are made to answer to the faculty of the understanding that the manifold becomes empty and the Ideas of reason become illusions. But Deleuze`s point is that the faculties need not answer to the faculty of the understanding. When the faculties are dislodged from the Cogito then each faculty comes into the presence of its own. But what is this? In Kant the faculty of the understanding is what makes the use of other faculties immanent rather than transcendent. “We shall entitle the principles whose application is confined entirely within the limits of possible experience, immanent; and those, on the other hand, which profess to move beyond these limits, transcendent” (CPR B352/A296). On the other hand, that we dislodge the faculties from the Cogito just means that these faculties now have a transcendent employment. “The transcendental form of a faculty is indistinguishable from its disjointed, superior exercise. Transcendent in no way means that the faculty addresses itself to objects outside the world but, on the contrary, that it grasps that in the world which concerns it exclusively and brings it into the world” (DR 143). But what does this mean other than the faculties that are dislodged from the Cogito no longer 214
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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
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faculties” (DI 64). For this reas
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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 208: and future are not distributed acco
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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,
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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 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
Page 267 and 268: 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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