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his necessary connection to the univocal being. The Overman is the individual who is never fully individuated. He is the passive self who at the same time has the capacity to say ‘I.’ It is for this reason that the Overman is the perfect individual to unify the faculties while preserving their differences. In other words, he is the perfect individual to be the paradoxical unity of open faculties, that is faculties that encounters their own Ideas. If the most important faculty for the Cogito is the faculty of the understanding, the most important faculty for the Overman is the sensibility. In other words, the Overman can be the paradoxical unity of faculties precisely because he synthesizes sensibly. For this reason, it ought not to surprise us that the faculty of sensibility becomes the most important faculty for Deleuze. “It is true that on the path which leads to that which is to be thought, all begins with sensibility” (DR 144). Deleuze priorities the faculty of sensibility, because sensibility is the faculty that is developed precisely in this encounter such that its form is not different from its matter. “In effect, the intensive or difference in intensity is at once both the object of the encounter and the object to which the encounter raises sensibility” (DR 144-5). This is what it means to say that repetition repeats the power of difference. “The privilege of sensibility as origin appears in the fact that, in an encounter, what forces sensation and that which can only be sensed are one and the same thing…” (DR 144-5). In this sense, the thing that each faculty encounters from its own perspective is actually what the faculty of sensibility encounters from its own perspective. For this reason, Deleuze can advance the controversial claim against Kant that what sensibility senses just is the Idea. In other words, that the intuitions without concepts are not blind but that they can see also means that the Idea is not transcendent, but is rather immanent. It is what we sense outside the concept. When the faculties are dislodged from the Cogito they fall back into the one and the same univocal being. However, for each of those faculties that one and the same 217
univocal being takes the form of its own Idea to the extent that each of them has its own relationship with it which is outside of the concept. We can put this in other words. While it is the case that each faculty encounters its own Idea, all of those Ideas are but perspectives on the Idea that the faculty of sensibility encounters. And this just is difference. “This harmonious Discord seemed to us to correspond to that Difference which by itself articulates or draws together. There is thus a point at which thinking, speaking, imagining, feeling, etc., are one and the same thing, but that thing affirms only the divergence of the faculties in their transcendent exercise” (DR 194). This difference is intensity. When the faculty of sensibility is subordinated to the faculty of the understanding then that faculty as part of the Cogito encounters only the sensible being of an object that is known by means of all the other faculties under the sovereignty of the faculty of the understanding. “In recognition, the sensible is not at all that which can only be sensed, but that which bears directly upon the senses in an object which can be recalled, imagined or conceived. The sensible is referred to an object which may not only be experienced other than by sense, but may itself be attained by other faculties. It therefore presupposes the exercise of the senses and the exercise of the other faculties in a common sense” (DR 139). The faculty of sensibility does not encounter its Idea. It merely encounters the sensible part of the object that is recognized by means of all the faculties under the sovereignty of the faculty of the understanding. That the Cogito subordinates the representations of all the other faculties under concepts means that it abstracts itself from the univocal being. On the other hand, when we do away with Cogito we may say that the faculty of sensibility falls back into this univocal being. In other words, the Overman takes over this faculty. But what does this mean other than the faculty of sensibility that is dislodged from the faculty of the understanding encounters not just the sensible being but the very being of the 218
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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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forms. “In fact the imagination d
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they allow the understanding to exp
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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
Page 199 and 200: domain that we have had to extend t
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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 217 and 218: matter of production, not of adequa
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Page 221: eminiscence but, on the contrary, t
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”
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).
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
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
Page 269 and 270: Protevi, John. “The Organism as t
Page 271: Werkmesiter, W.H. “The Complement
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