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the relation of force with forces? But how should the term ‘principle’ be understood?” (NP 50). In order to understand in what sense the will to power determines the relationship of forces within the body and thus determines their active and reactive natures, we must understand what kind of principle the will to power actually is. There is no force without another force, in other words, there is no force outside of the relationship of forces. In this sense, there is no force outside of the body. We are now trying to understand how the relationship among these forces is determined, in other words, we are trying to understand how the nature of the body is determined. Just as Deleuze argues that force is not something external to the body, he also argues that the will to power is not something external to force. In other words, there is no will to power before there is force. In this sense, the will to power is not an external principle of forces. “Nietzsche always attacks principles for being too general in relation to what they condition, for always having to broad a mesh in relation to what they claim to capture or regulate” (NP 50). Instead, Deleuze argues, the will to power is the internal principle of forces. “If, on the contrary, the will to power is a good principle, if it constitutes a superior empiricism, this is because it is an essentially plastic principle that is no wider than what it conditions, that changes itself with the conditioned and determines itself in each case along with what it determines” (NP 50). This is typical Deleuzian logic that we have seen operate in his interpretation of Kant’s critical philosophy. The determining principle must be within that which it determines without however being confused with it. In this sense, the will to power must be a matter of genesis. “The will to power cannot be separated from force without falling into a metaphysical abstraction. But to confuse force and will is even more risky. Force is no longer understood as force and one falls back into mechanism-forgetting the difference between forces which constitutes their being and remaining ignorant of the element from which 227
their reciprocal genesis derives” (NP 50). Therefore just as Deleuze argues that force is within the body, he also claims that the will to power is within force. “The victorious concept ‘force,’ by means of which our physicists have created God and the world, still needs to be completed: an inner will must be ascribed to it, which I designate as ‘will to power’” (quoted in NP 49). In other words, just as it is as the body that the force relates to another force, it is as force that the will to power is generated. But what does this mean other than it is also as the body that the will to power is generated? In The Will to Power Nietzsche argues: “This world is the will to power is the will to power—and nothing besides. And you yourselves are this will to power—and nothing besides” (Nietzsche 550). There is no force without another force. However, the relationship between forces just is the body. For that reason, to say that the will to power is internal to force is also to say that the will to power is internal to the body. But what does this mean? One thing that is true of every body is that it is a living body. “The birth of a living body is not therefore surprising since every body is living, being the ‘arbitrary’ product of the forces of which it is composed” (NP 40). Thus we arrive at this point. The will to power is actually nothing other than life. But what is life? No definition of life can be divorced from the actual practice of living. In other words, we can understand what life is if we consider what the will to power actually does. “The question which Nietzsche constantly repeats, ‘what does a will want, what does this one or that one want?,’ must not be understood as the search for a goal, a motive or an object for this will. What a will wants is to affirm its difference. In its essential relation with the ‘other’ a will makes its difference an object of affirmation” (NP 9). Life is the affirmation of difference, in other words, it is the process of becoming. Moreover, if life is to actually be the internal determining principle of forces and bodies, it must be singular in each instance. In “Six Notes on the Percept” 228
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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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capable of free spontaneous agreeme
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form of object which reflects the s
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is what it means to say that differ
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“The entire Kantian critique amou
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self also means that one must under
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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
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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 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
Page 221 and 222: eminiscence but, on the contrary, t
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: ody Deleuze calls the dominant forc
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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