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concrete, singular living that makes one be either the Overman or the Cogito. “Willing is not an act like any other. Willing is the critical and genetic instance of all our actions, feelings and thoughts… What a will wants, depending on its quality, is to affirm or to deny what differs. Only qualities are ever willed: the heavy, the light…What a will wants is always its own quality and the quality of the corresponding forces” (NP 78). By making this distinction between these two concrete, singular lives Deleuze hopes to develop an ethics. Deleuze does not just say that the Overman affirms his own difference and becomes whereas the Cogito denies his own difference and attempts to be. Deleuze also wants to say that the Overman is ethically better than the Cogito. In other words, Deleuze also wants to say affirming your own difference and becoming is ethically better than denying your own difference and being. What allows Deleuze to make this further argument? In other words, in what does Deleuze’s Nietzschean ethics consist? 235
Deleuze’s Nietzschean ethics Deleuze argues that Nietzsche’s will is power is not just becoming. Instead, the will to power is also a feeling. “Before treating power as a matter of the will he treated it as a matter of feeling and sensibility. But when he had elaborated the concept of the will to power this first characteristic did not disappear – it became the manifestation of power” (NP 62). What does this mean? We are not talking about the will to power as becoming and then the will to power also as feeling. Instead, becoming is inseparable from feeling (NP 64). This is what it means to say that feeling is the manifestation of the will to power. In other words, there is a feeling associated with, internal to becoming. It feels a certain way to become. However, that such a feeling is internal to becoming also means that it is not a ‘mere feeling.’ Becoming is the very life of the body. And that feeling is internal to becoming means that it too is that life. There are days when I feel sad or angry. There are days when I feel happy. But there is also such a thing as the feeling of being me, the tenor of my existence. ‘He loves life.’ ‘He hates life.’ This is the will to power as feeling. For this reason, Deleuze calls the will to power as feeling affect or feeling of power. “Similarly, for Nietzsche, the capacity for being affected is not necessarily a passivity but an affectivity, a sensibility, a sensation. It is in this sense that Nietzsche even before elaborating the concept of the will to power and giving its full significance, was already speaking of a feeling of power” (NP 62). Deleuze argues that the will to power creates values. “The value of a value consists in the quality of the will to power expressed in the corresponding thing; is the will to power affirmative or negative and of what nuance?” (NP 55). We must understand this claim in relation to the will to power as becoming and as feeling. In other words, that the will to power is not just becoming but is also a feeling means that it can be the basis of the creation of values. It is in this sense that the will to power creates values. 236
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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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passive self is to be immersed mean
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demonstration of this power of diff
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Deleuze often says that difference
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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 217 and 218: matter of production, not of adequa
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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
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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: order for the individual to repeat,
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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