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

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determination of the world and self-determination. German wollen has a bit of this same problem. However, unlike in English where the meaning more often than not falls towards the former, in German the meaning falls towards the latter. For this reason, wollen is actually best translated not by ‘to will’ but by ‘to want.’ Thus the will is for lack of a better word, the want. However, that the will is the want does not mean that it is on the order of the body. In other words, the will is not an appearance. On the contrary, Kant argues, the will is a faculty. Kant defines the will as “the faculty of desire” (CPrR 5:55). When we acknowledge that the will is an ability, we understand the meaning of Kant’s reason for the reversal of the legitimate and illegitimate orders of the uses of abilities in practice compared to theory. I have already suggested the complex nature of abilities. That something is an ability means that it has to be actualized for it even to be. I have also argued that abilities exist as activities. The same point holds here. That will is an ability means that it must be actualized into an activity in order to be. We have seen that the activity of the ability to sense is intuiting. The activity of the ability to understand is conceptualizing. But what is the activity of the ability to want? In the context of the Critique of Practical Reason Kant talks about actualization in terms of Bestimmung, in other words, in terms of determination. Kant argues that both reason and feeling determine the will. When reason determines the will, the ability to want becomes an activity that I call the rational-will. On the other hand, when feeling determines the will, the ability to want becomes an activity I call the feeling-will. In what follows I argue that the difference between the activity of the rational-will and the activity of the feeling-will is that in the former case the will wants and causes whereas in the latter case it does not. In other words, the former activity is the activity of wanting causing, whereas in the latter case it is not. Here then is the meaning of the reason for Kant’s reversal of the legitimate and illegitimate orders of 91
the uses of abilities in practice compared to theory. When we begin with reason the will can do what it is supposed to do. When we begin with feeling it does not. I have said that in this part of my essay I explain the sense in which abilities are actualized in practice. I begin with the difference between the rational-will and the feeling-will not only because in practice all actualization happens through the will, but also because this beginning covers both the legitimate and illegitimate uses of abilities in practice. Moreover, I have said that Kant’s practical philosophy begins with practice. Beginning with the distinction between the rational-will and the felling-will allows me to explain what it means to begin with action as well as what action is in opposition to something that is not an action. 92
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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,
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 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: 5:90). In short, “in the present
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
Page 133 and 134: theoretical knowledge. In this sens
Page 135 and 136: practical philosophy does not start
Page 137 and 138: ecomes its own object, and is thus
Page 139 and 140: Kant’s due Fichte writes that “
Page 141 and 142: positive modes of knowledge which b
Page 143 and 144: PART II: The ethics of repetition
Page 145 and 146: 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
Page 261 and 262:
To think is to learn. To learn is t
Page 263 and 264:
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
Page 269 and 270:
Protevi, John. “The Organism as t
Page 271:
Werkmesiter, W.H. “The Complement
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