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What creates values is not so much the extent to which I affirm my own difference but rather the extent to which affirming my own difference also names the extent to which I am affected. “Evaluations, in essence, are not values but ways of being, modes of existence of those who judge and evaluate, serving as principles or the values on the basis of which they judge…This is the crucial point; high and low, noble and base, are not values but represent the differential element from which the value of values themselves derives” (NP 1-2). To affirm one’s own difference, to become, just means to be well affected, in other words, it means to feel good. To deny one’s own difference, not to become, just means to be badly affected, in other words, it means to feel bad. The will to power creates values as affect. In other words, the good and the bad are values that originate in the will to power as affect. In “Deleuze and Derrida, Immanence and Transcendence” Daniel W. Smith writes that “for Deleuze, ethics is ontology because it is derived from the immanent relation of beings to Being at the level of their existence (and hence privileges concepts such as puissance (power or capacity) and affectivity)” (Smith 2003 63). Deleuze argues that the will to power is singular. “We should not ask whether, in the final analysis, the will to power is unitary or multiple – this would show a general misunderstanding of Nietzsche’s philosophy. The will to power is plastic, inseparable from each case in which it is determined” (NP 85). For this reason, the will to power as affect actually creates the values of good and bad that are always singular. We must be clear on this point. The will to power does not create values arbitrarily. It is not the case that we simply say that affirming one’s own difference is good and denying one’s own difference is bad. We also give a reason for this distinction. However, this reason is not external to the singular will to power itself. Rather, it is internal to it. Therefore, affirming one’s own difference is good because it feels good. And denying one’s own difference is bad because it feels bad. Again, this feeling is 237
not a ‘mere feeling.’ It is a feeling of life itself. ‘How are you?’ ‘How do you feel?’ these questions mean the exact same thing. Zourabichivili describes this ethics in terms of health. “What is health? We see that it is ambiguous by nature, an overflowing, excess, in other words, violence, but a creative violence, or more precisely, a violence concomitant with creation rather than destruction. Such violence shatters because it carries the subject into an a-subjective, that is, a singular and impersonal becoming-other, rather than shattering by a will-to-shatter or to impose a new, already envisaged, figure of subjectivity” (Zourabichvili 198). Deleuze develops such an ethics as health in his philosophy. For example, Deleuze and Guattari develop such an ethics in Capitalism and Schizophrenia. In other words, they explain the various ways in which a living body becomes by affirming its own difference. In this regard they talk about a body without organs. Why a body without organs? We tend to understand the functions of organs in terms of the organism. In other words, we subordinate the functions of organs to the organism. Is this not why they take the appendix out? Apparently it does not do anything for the organism. Deleuze and Guattari distinguish between two kinds of systems. On the one hand, there are systems that are organized top to bottom, that is, by means of one center or even by means of several centers. “Arborescent systems are hierarchical systems with centers of significance and subjectification, central automata like organized memories. In the corresponding models, an element only receives information from a higher unit, and only receives a subjective affection along preestablished paths” (TP 16). The question is of course where this higher unit itself gets its information. Where does the organism itself get its functions? On the other hand, there are systems that organize themselves, in other words, where no one unit is higher precisely because each only becomes a unit in relation to others. In other words, there are systems that develop themselves to the extent 238
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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
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coexisting levels” (DR 84). That
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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 231 and 232: ody Deleuze calls the dominant forc
Page 233 and 234: their reciprocal genesis derives”
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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,
Page 241: Deleuze’s Nietzschean ethics Dele
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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