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kind of thing that it cannot know. The transcendental subject is just not the transcendental object no matter how much representational self-knowledge tries to make it be one. Representational self-knowledge fails because that which it tries to know is qualitatively different from what it projects into it. That representational self-knowledge turns the transcendental subject into the transcendental object means that it can only know it as an appearance. “Even the inner and sensible intuition of our mind (as object of consciousness) which is represented as being determined by the succession of different states in time, is not the self proper, as it exists in itself—that is, is not the transcendental subject—but only an appearance that has been given to the sensibility of this, to us unknown, being” (CPR B521). Kant never tires of making this point. “Everything that is represented through a sense is so far always appearance, and consequently we must either refuse to admit that there is inner sense, or we must recognize that the subject, which is the object of sense, can be represented through it only as appearance, not as that subject would judge of itself if its intuition were self-activity only, that is, were intellectual” (CPR B68). We can only know the transcendental subject in the form of the transcendental object which is to say as an appearance. “Although my existence is not indeed appearance (still less mere illusion), the determination of my existence can take place only in conformity with the form of inner sense, according to the special mode in which the manifold, which I combine, is given in inner intuition. Accordingly I have no knowledge of myself as I am but merely as I appear to myself” (CPR B158). However, that we can only know the transcendental subject as an appearance is a problem. Hermann Andreas Pistorius was first to point out the problem. “I found nothing that would have explained to me how, according to the author’s system, appearance could be possible at all, if that through which all appearing becomes possible (which must, accordingly, be 77
presupposed prior to all appearance and cannot therefore itself be an appearance) is supposed to be appearance. In one word, I could not see how appearance could be possible at all if representation and thought themselves are supposed to be appearance” (quoted in Sassen 94). Transcendental subject gives appearance. Therefore it cannot itself be appearance. If appearance were to give appearance then knowledge would not be necessary, in other words, it would not be the imposition of concepts. However, because representational knowledge turns the transcendental subject into the transcendental object it only knows it as an appearance. In this sense, Pistorius’ point is an inverted version of Jacobi’s famous point. Representational knowledge requires the existence of the transcendental subject who knows representationally, however, it cannot know that transcendental subject. “Hence” Schelling writes in the System of Transcendental Idealism “the first problem of philosophy can also be formulated as that of finding something which absolutely cannot be thought of as a thing. But the only candidate here is the self…Now if the self is absolutely not an object, or thing, it seems hard to explain how any kind of knowledge of it is possible, or what sort of knowledge we have of it” (Schelling 368-9). There are at least two commentators who think that knowledge of the transcendental subject is impossible. In “The Inconceivability of Kant’s Transcendental Subject” A.J. Mandt argues that “Kant consistently treats the formal conditions of knowledge as formative activities constitutive of experience…However, if the forms of experience are indistinguishable from constitutive acts, the analysis of experience necessarily presupposes an agency that engages in these acts” (Mandt 15). For this reason, Mandt argues, Kant must explain this agency. “There is one metaphysical question that, by its very nature, the Critique must address. This question concerns the nature of reason itself. The organizing and unifying principles of the Critique is that embodied in Kant’s 78
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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
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
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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 and 72: can never—at least not in the man
Page 73 and 74: eason. In fact, Kant thinks that th
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: cannot know freedom not so much bec
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
Page 123 and 124: freedom, reason gives to itself and
Page 125 and 126: Respect for humanity The form of th
Page 127 and 128: good is the object that reason in p
Page 129 and 130: law alone must be viewed as the gro
Page 131 and 132: 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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