Critique et clinique by Gilles Deleuze

By Gilles Deleuze

– remark une autre langue se crée dans los angeles langue, de telle manière que le langage tout entier tende vers sa limite ou son propre « dehors ».
– remark l. a. possibilité de los angeles psychose et los angeles réalité du délire s’inscrivent dans ce parcours.
– remark le dehors du langage est fait de visions et d’auditions non-langagières, mais que seul le langage rend possibles.
– Pourquoi les écrivains sont dès lors, à travers les mots, des coloristes et des musiciens.

Ce recueil est paru en 1993.

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20 The one place where I think Kant is not being forthright, and perhaps not honest with himself either, is in the First Preface’s defense of his work as outside the purview of the theological faculty. This issue will be discussed in Chapter 2. See also my forthcoming Pasternack 2015. 1 FAITH, KNOWLEDGE AND THE HIGHEST GOOD In the Critique of Pure Reason, Kant attacks the ontological, cosmological, and physico-theological (design) arguments, challenges the grounds used for the existence and immortality of the soul, and even contends that we cannot, through theoretical reason alone, formulate an adequate conception of anything within the realm of the supernatural, including God.

A few relevant passages from the First Critique have already been quoted. 15 We can also find similar formulations of HGi in Religion (6:5, 6:99, 6:161) and in various essays of the 1790s, including the Theory/Practice essay (TP: 8:279), “The End of All Things”(ET: 8:328–30), and the “Real Progress” (RP: 20:298). In all of these, reward and punishment are unambiguously linked with the Highest Good. This is a position that appears from the start of the Critical Period and is a view that is never retracted.

While the far more secular environment of contemporary academia may be less welcoming to such commitments, that was not the case during Kant’s day. Hence, an interpretation of Religion shaped by the view that behind its Enlightenment veneer there are traditional Christian commitments that Kant chose to mask strikes me as built upon a misunderstanding of his historical and political circumstances. 20 The one place where I think Kant is not being forthright, and perhaps not honest with himself either, is in the First Preface’s defense of his work as outside the purview of the theological faculty.

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