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Practical knowledge “These principles [with which the speculative reason ventures beyond its proper limits] properly belong [not to reason] but to sensibility, and when thus employed they threaten to make the bounds of sensibility coextensive with the real and so to supplant reason in its pure (practical) employment” (CPR Bxxv). When reason fails to know the thing in itself in the name of representational knowledge, we do not become disillusioned with representational knowledge, but rather with reason. In other words, we become suspicious of thinking as such. That we do that, however, has an important consequence for representational knowledge. When we suspect thinking, we extend representational knowledge over what is real, über alles zu erweitern, in other words, we identify what is real with what we know representationally. However, since we only know appearances representationally, we identify what is real with appearance. Thus we arrive at this conclusion. There is nothing in itself. There is only appearance. This conclusion is in fact inconsistent. Representational knowledge demands the existence of the thing in itself, “otherwise we should be landed in the absurd conclusion that there can be appearance without anything that appears” (CPR Bxxvii), but it is precisely this existence that it cannot deliver. Jacobi expressed this inconsistency perfectly that is at the heart of Kant’s account of theoretical knowledge. “However contrary to the spirit of the Kantian philosophy it may be to say that objects make impressions on the senses, and in this way produce representations, it is hard to see how the Kantian philosophy could find an entry point for itself without this presupposition, and make any kind of presentation of its doctrine…Without this presupposition, I could not find my way into the system whereas with it I could not stay there” (quoted in Sassen 173). But the fact is that Kant’s analysis of reason in the Critique of Practical Reason does not end with theoretical 67
eason. In fact, Kant thinks that the misuse of reason by representational knowledge ‘threatens to supplant reason in its practical use.’ The Critique of Pure Reason becomes positive the moment it recognizes that it is not reason itself, but rather reason as used by representational knowledge, namely the theoretical reason that fails to know the thing in itself. “Criticism has previously established our unavoidable ignorance of things in themselves, and has limited all that we can theoretically know to mere appearances” (CPR Bxxix). In this sense, Kant does not argue that we cannot know the thing in itself. He argues that we cannot know the thing in itself representationally. “The true correlate of sensibility, the thing in itself, is not known, and cannot be known, through these representations” (CPR B45/A30). In other words, “how things may be in themselves, apart from the representations through which they affect us, is entirely outside our sphere of knowledge” (CPR B235/A190). In other words, the Critique of Pure Reason becomes positive the moment it recognizes that reason is an ability that can also be used practically. Thus when reason fails in theoretical use, it opens itself up for practical use. “So far, therefore, as our Critique limits speculative reason, it is indeed negative; but since it thereby removes an obstacle which stands in the way of the employment of practical reason, nay, threatens to destroy it, it has in reality a positive and very important use” (CPR Bxxv). Furthermore, that reason cannot know the thing in itself representationally does not mean that it cannot know it practically. “But when all progress in the field of the supersensible has thus been denied to speculative reason, it is still open to us to enquire whether, in the practical knowledge of reason, data may be found sufficient to determine reason’s transcendent concept of the unconditioned, and so to enable us, in accordance with the wish of metaphysics, and by means of knowledge that is possible a priori, though only from a practical point of view, to pass beyond the limits of possible experience” 68
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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
Page 21 and 22: What is a faculty? Empirical knowle
Page 23 and 24: the principle of their possibility
Page 25 and 26: elow one of the things that I will
Page 27 and 28: The activity of analyzing Kant anal
Page 29 and 30: object” (CPR A68/B93). That conce
Page 31 and 32: The activity of combining Kant does
Page 33 and 34: understand them. “But the combina
Page 35 and 36: The categories Concepts do not rest
Page 37 and 38: employed in determination of the ma
Page 39 and 40: therefore of the possibility of the
Page 41 and 42: producing the judgment that necessa
Page 43 and 44: to these and the intuition of them,
Page 45 and 46: concept of body does not occur, but
Page 47 and 48: Transcendental deduction The abilit
Page 49 and 50: deduction, such as we have been abl
Page 51 and 52: egins with the matter of experience
Page 53 and 54: abstract, namely, that the manifold
Page 55 and 56: Chapter 2: The thing in itself as t
Page 57 and 58: knowledge. I claim that representat
Page 59 and 60: The ability to reason The goal of t
Page 61 and 62: In the scientific method, reason do
Page 63 and 64: object that steht knowledge entgege
Page 65 and 66: The Bounds of Sense P.F. Strawson r
Page 67 and 68: appearance. “The distinction, whi
Page 69 and 70: objects in abstraction from this ab
Page 71: can never—at least not in the man
Page 75 and 76: things in themselves. But what is t
Page 77 and 78: objective facts. It is as if they r
Page 79 and 80: object. “Although to the question
Page 81 and 82: cannot know freedom not so much bec
Page 83 and 84: presupposed prior to all appearance
Page 85 and 86: themselves are thinkers” (Langton
Page 87 and 88: For this reason, we must know abili
Page 89 and 90: Chapter 3: The actualization of fre
Page 91 and 92: absolute worth as ends in themselve
Page 93 and 94: happiness, in perfection, in moral
Page 95 and 96: 5:90). In short, “in the present
Page 97 and 98: the uses of abilities in practice c
Page 99 and 100: important to acknowledge that for K
Page 101 and 102: desire, and where there are no mere
Page 103 and 104: in the determination of choice thro
Page 105 and 106: intervening feeling of pleasure or
Page 107 and 108: transcendental freedom is a problem
Page 109 and 110: character (which is no more than th
Page 111 and 112: place, contains nothing borrowed fr
Page 113 and 114: means that it cannot will. It must
Page 115 and 116: writes: “will is generally and us
Page 117 and 118: problem of freedom is as simple as
Page 119 and 120: The non-material objects of the wil
Page 121 and 122: 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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and future are not distributed acco
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has been fractured, dissolved. But
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The concept I have distinguished be
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difference, that absolutely differe
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We must be careful when we judge th
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matter of production, not of adequa
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differential and repeating element
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eminiscence but, on the contrary, t
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univocal being takes the form of it
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that relates it to extended space a
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argues “that the similarity betwe
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activity of the Cogito, namely reco
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ody Deleuze calls the dominant forc
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their reciprocal genesis derives”
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argues that “according to physici
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of becoming) and those who deny the
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order for the individual to repeat,
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Deleuze’s Nietzschean ethics Dele
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not a ‘mere feeling.’ It is a f
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these principles)” (Patton 288).
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‘quasi-causes’ following laws w
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I have talked about ethics in terms
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emergence of any new mode of existe
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than that critical philosophy begin
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itself in the name of truth means t
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What is his type, his will to power
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“Nietzsche presents the aim of hi
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To think is to learn. To learn is t
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Continental Philosophy. 10.1 (2006)
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143-170. Ewing, A.C. A Short Commen
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York: Palgrave Macmillan, 2003. Kan
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Protevi, John. “The Organism as t
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Werkmesiter, W.H. “The Complement
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