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it expresses a life which contradicts life, a reactive life which finds in knowledge a means of preserving and glorifying its type” (NP 100). Life without knowledge that depends on the concept that imposes on being is precisely the activity of the Overman. Deleuze asks after the genesis of Kant’s thought. “Kant lacked a method which permitted reason to be judged from the inside without giving it the task of being its own judge…We require a genesis of reason itself, and also a genesis of the understanding and its categories: what are the forces of reason and of the understanding? What is the will which hides and expresses itself in reason? What stands behind reason in reason itself?” (NP 91). The answer is clear. What generates reason, what hides and expresses, what stands behind reason is the reactive, negative type nihilism: “We cannot even say that nihilism and its forms are categories of thought, for the categories of thought the categories of thought, of reasonable thought – identity, causality, finality – themselves presuppose an interpretation of force which is that of ressentiment…The spirit of revenge is the genealogical element of our thought, the transcendental principle of our way of thinking” (NP 34-5). For this reason, Deleuze argues, it is not so much the question of criticizing false claims to knowledge. Instead, it is the question of criticizing the element by means of which we criticize certain claims for knowledge as false. In other words, the question is of criticizing true knowledge itself. “We may criticize pretenders, we may condemn those who trespass on domains, but we regard the domains themselves as sacred. Similarly for knowledge: a critique worthy of the name must not bear on the pseudo-knowledge of the unknowable, but primarily on the true knowledge of what can be known” (NP 90). In other words, the question is of criticizing the truth itself. “Critique does nothing insofar as it has not been brought to bear on truth itself …” (NP 90). The question is of criticizing the type of will to power. How is such a critique executed? 253
“Nietzsche presents the aim of his philosophy as the freeing of thought from nihilism and its various forms. Now, this implies a new way of thinking, an overthrow of the principle on which thought depends, a straightening out of the genealogical principle itself, a ‘transmutation.’” (NP 35). A transmutation is not just about feeling differently. It is not a question of ‘mere feelings.’ A type is a concrete slice of becoming, a concrete affect, a concrete existence. In this sense a transmutation is about a different relationship of forces, about a different will, about an altogether different existence. “We want another ideal in another place, another way of knowing, another concept of truth, that is to say a truth which is not presupposed in a will to truth but which presupposes a completely different will” (NP 99). What type is this? “A man who would not accuse or depreciate existence – would he still be a man, would he think like a man? Would he not already be something other than a man, almost the Overman?” (NP 35). To the extent that the reactive, negative type cannot become, he takes this life for something unjust, something that needs to be justified by another life, by the truth. On the other hand, the active, affirmative type does become. The active, affirmative type plays a different kind of game. “Nietzsche means that we have managed to discover another game, another way of playing: we have discovered the Overman beyond the human-all-too-human ways of existing; we have managed to make chaos an object of affirmation instead of positing it as something to be denied” (NP 37). It is a game of difference and repetition. Therefore for the active or affirmative type it is not a question of justifying life. Existence is neither just not unjust. It is altogether innocent. “In fact the question is not: is blameworthy existence responsible or not? But is existence blameworthy…or innocent? At this point Dionysus has found his multiple truth: innocence, the innocence of plurality, the innocence of becoming and of all that is” (NP 22). But what does this mean? “We have the truths that we deserve depending on the place we are carrying our existence 254
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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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can in some sense live the being in
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with which it is invested” (DR 85
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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 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: What is his type, his will to power
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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