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Nietzsche against Kant? The Critique of Pure Reason is a project of an immanent critique. In other words, Kant does not criticize reason from the point of view of feeling or something else, nor does he criticize feeling or something else from the point of view of reason. Instead, Kant criticizes reason from the point of view of reason. “Is this not the Kantian contradiction, making reason both the tribunal and the accused; constituting it as judge and plaintiff, judging and judged” (NP 91). It is not the case that reason can criticize reason if at the same time reason was not committed to something other than itself. In other words, critique of reason is the critique in the name of truth. “Kant merely pushed a very old conception of critique to the limit, a conception which saw critique as a force which should be brought to bear on all claims to knowledge and truth, but not on knowledge and truth themselves” (NP 89). Reason criticizes reason in the name of truth. But what kind of truth is this? In Difference and Repetition Deleuze argues that “with representation, concepts are like possibilities, but the subject of representation still determines the objects as really conforming to the concepts, as an essence. That is why representation as a whole is the element of knowledge which is realized by the recollection of the thought object and its recognition by a thinking subject” (DR 191). Reason criticizes reason in the names of truth understood as the Platonic Idea. “The most curious thing about this image of thought is the way in which it conceives of truth as an abstract universal” (NP 103). In Kant’s Critical Philosophy Deleuze argues that reason determines different faculties to harmonize other faculties and legislate over objects that are subject to them for the interest of reason. On the one hand, the understanding harmonizes the imagination and reason and legislates over phenomena for the speculative interest of reason. On the other hand, reason harmonizes the imagination and the understanding and legislates over the thing in itself for the practical interest of reason. However, Deleuze argues, that reason criticizes 249
itself in the name of truth means that it does not determine the faculties to harmonize other faculties and legislate over objects that are subject to them in its own name, but rather in the name of another. “For Kant what legislates (in a domain) is always one of our faculties: understanding, reason. We are legislators ourselves only insofar as we make proper use of this faculty and allot our other faculties tasks which conform to it. We are legislators only insofar as we submit to one of our faculties, as if it were the whole of ourselves. But to what do we submit in such a faculty, to what forces?” (NP 92). In other words, Kant submits knowledge, morality to truth, to nothing but the truth. “Kant’s ‘proper usage of the faculties’ mysteriously coincides with these established values: true knowledge, true morality…” (NP 93). In this sense Kant is committed to the image of thought. “According to this image, thought has the affinity with the true; it formally possesses the true…” (DR 131). In other words, “we are told that the thinker as thinker wants and loves truth (truthfulness of the tinker); that thought as thought possesses or formally contain truth (innateness of the idea, a priori nature of concepts); that thinking is the natural exercise of a faculty, that it is therefore sufficient to think ‘truly’ or ‘really’ in order to think with truth (sincere nature of truth, universally shared good sense)” (NP 103). Deleuze argues that Kant’s critical project takes the form the reversal of the jubere (to command) and parere (to obey). “Jubere instead of parere: is this not the essence of the Copernican revolution and the way in which critique is opposed to the old wisdom, to dogmatic and theological subjection?” (NP 92). However, that reason submits to truth means that the critical project fails. In other words, when it comes to truth the critical project remains dogmatic. “‘Truth was posited as being, as God, as the highest court of appeal…The will to truth requires a critique – let us thus define our own task – the value of truth must for once be experimentally called into question.’ It is at this point that Kant is the last of the classical philosophers: he never 250
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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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contemplation, whether it is not in
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Page 207 and 208: and future are not distributed acco
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Page 211 and 212: The concept I have distinguished be
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Page 227 and 228: argues “that the similarity betwe
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Page 231 and 232: ody Deleuze calls the dominant forc
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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: than that critical philosophy begin
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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