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

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I would like to close this thesis on a controversial note. I have just developed Deleuze’s Nietzscehan ethics. In Nietzsche and Philosophy Deleuze uses this Nietzschean ethics to criticize Kant’s critical philosophy. Deleuze’s argument is that Kant’s thought is the expression of the negative will to power. In this sense, Kant’s thought is bad. Deleuze gives a reason for this argument. He argues that Kant’s thought demonstrates a fundamental commitment to truth understood as the Platonic Idea. This interpretation is surprising given that Deleuze does think that Kant’s critical philosophy is not just characterized by its commitment to the Cogito but also by its overcoming of the Cogito. Still, Deleuze argues that this commitment to truth in the form of the Platonic Idea demonstrates a fundamental desire to be rather than to become. In what follows I present Deleuze’s criticism of Kant’s thought in Nietzsche and Philosophy in terms of Nietzschean ethics. However, I would like the reader to be aware of my position here. I take Deleuze’s criticism of Kant’s thought in terms of Nietzschean ethics to be fundamentally ironic. I do not just do so because Deleuze is himself aware that Kant’s thought has all the tools to overcome and actually does overcame the Cogito. “Kant is less a prisoner of the categories of subject and object than he is believed to be, since his idea of Copernican revolution puts thought into a direction relationship with the earth” (WP 86). Instead, I take Deleuze’s criticism to be fundamentally ironic because of what such an overcoming of the Cogito in Kant’s thought actually implies. That Kant’s thought overcomes the Cogito just means that it is the example par excellence of the very Nietzschean ethics that Deleuze uses to criticize it. To the extent that Kant’s thought overcomes the Cogito it is actually the thought of the Overman. The Overman is the individual who is at the same time the passive self. For this reason, the Overman is the embodiment of difference and repetition. But what does this mean? We have seen that for Deleuze critical philosophy begins with difference and repetition. But what does this mean other 247
than that critical philosophy begins with the Overman as the embodiment of difference and repetition? But this point entails a further one. This is the most important point. That philosophy begins with the Overman as the embodiment of difference and repetition means that difference and repetition must be ethical concepts before they can be ontological concepts. I must first become in order for there to be becoming. But have I not made the same argument in the first part of the essay in relation to Kant’s critical philosophy? For Kant I know the thing in itself to the extent that I actualize it. Practical philosophy precedes and establishes theoretical philosophy. I leave the reader with these insights as she reads through Deleuze’s fundamentally ironic criticism of Kant’s thought in Nietzsche and Philosophy in terms of Nietzschean ethics. 248
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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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cannot be infinite. But how can tim
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to the same thing. In the second sy
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case the passive self passes from o
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efore or after something, the livin
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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 and 222: eminiscence but, on the contrary, t
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Page 225 and 226: that relates it to extended space a
Page 227 and 228: argues “that the similarity betwe
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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: emergence of any new mode of existe
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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