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Deleuze and the Kantian Problematic
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“For the race summoned forth by art or philosophy is not the one that claims to be pure but rather an oppressed,
bastard, lower, anarchical, nomadic, and irremediably minor race – the very ones that Kant excluded from the paths of the new Critique” (WP, 109).
25
Immanuel Kant, “Critique of Practical Reason,” in Practical Philosophy, ed. Mary J. Gregor (New York:
Cambridge UP, 1996), 5:151; 261.
26
For a helpful discussion of the relationship between Kantianism and pragmatism see Sami Philström, “Naturalism,
Transcendental Conditions, and the Self-Discipline of Philosophical Reason,” The Journal of Speculative Philosophy 15.3 (2001), 228-250.
27
John Rawls, PL, lxi-ii.
28
“No society can include within itself all forms of life. We may indeed lament the limited space, as it were, of
social worlds, and of ours in particular; and we may regret some of the inevitable effects of our culture and social structure. As [Isaiah] Berlin has long maintained…, there is no social world without loss” (PL, 197). Both Rawls and Deleuze agree that society needs to “draw a line” between faiths that may or may not be tolerated. Deleuze’s political theory, I contend, tolerates and fosters a great deal more diversity than Rawls’s. For a study that explores a Deleuzian vision of pluralism at odds with Rawls’s, see William E. Connolly, Why I am not a Secularist (Minneapolis: Minnesota UP, 2000).
29
See the introduction to AATP,“On the Rhizome.”
30
Paul Patton, Deleuze and the Political (New York: Routledge, 2000), 22.
31
Michael Hardt, Gilles Deleuze: An Apprenticeship in Philosophy (Minneapolis: University of Minnesota Press,
1993), 29.
32
Philip Goodchild, Deleuze and Guattari: An Introduction to the Politics of Desire (London: Sage, 1996), 17.
33
Excellent studies of Deleuze and Kant on ethics include Christian Kerslake, “The vertigo of philosophy: Deleuze
and the problem of immanence,” Radical Philosophy 113 (May/June 2002), 10-23; and Daniel W. Smith, “The Place of Ethics in Deleuze’s Philosophy: Three Questions of Immanence,” in Deleuze and Guattari: New Mappings in Politics, Philosophy, and Culture, ed. Eleanor Kaufman and Kevin John Heller (Minneapolis: Minnesota UP, 1998), 251-69. Recent studies of Deleuze and Kant on metaphysics include Patrick Hayden, Multiplicity and Becoming: The Pluralist Empiricism of Gilles Deleuze (New York: Peter Lang, 1997); and Martin Bell, “Relations and Reversals: Deleuze, Hume, and Kant,” in The Matter of Critique: Readings in Kant’s Philosophy, ed. Andrea Rehberg and Rachel Jones (Manchester: Clinamen Press, 2000), 183-201.
34
Michel Foucault, “What is Enlightenment?,” in The Foucault Reader, ed. Paul Rabinow (New York: Pantheon
Publishers, 1984), 42.
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24
“For the race summoned forth by art or philosophy is not the one that claims to be pure but rather an oppressed,
bastard, lower, anarchical, nomadic, and irremediably minor race – the very ones that Kant excluded from the paths
of the new Critique” (WP, 109).
25
Immanuel Kant, “Critique of Practical Reason,” in Practical Philosophy, ed. Mary J. Gregor (New York:
Cambridge UP, 1996), 5:151; 261.
26
For a helpful discussion of the relationship between Kantianism and pragmatism see Sami Philström, “Naturalism,
Transcendental Conditions, and the Self-Discipline of Philosophical Reason,” The Journal of Speculative
Philosophy 15.3 (2001), 228-250.
27
John Rawls, PL, lxi-ii.
28
“No society can include within itself all forms of life. We may indeed lament the limited space, as it were, of
social worlds, and of ours in particular; and we may regret some of the inevitable effects of our culture and social
structure. As [Isaiah] Berlin has long maintained…, there is no social world without loss” (PL, 197). Both Rawls
and Deleuze agree that society needs to “draw a line” between faiths that may or may not be tolerated. Deleuze’s
political theory, I contend, tolerates and fosters a great deal more diversity than Rawls’s. For a study that explores a
Deleuzian vision of pluralism at odds with Rawls’s, see William E. Connolly, Why I am not a Secularist
(Minneapolis: Minnesota UP, 2000).
29
See the introduction to AATP,“On the Rhizome.”
30
Paul Patton, Deleuze and the Political (New York: Routledge, 2000), 22.
31
Michael Hardt, Gilles Deleuze: An Apprenticeship in Philosophy (Minneapolis: University of Minnesota Press,
1993), 29.
32
Philip Goodchild, Deleuze and Guattari: An Introduction to the Politics of Desire (London: Sage, 1996), 17.
33
Excellent studies of Deleuze and Kant on ethics include Christian Kerslake, “The vertigo of philosophy: Deleuze
and the problem of immanence,” Radical Philosophy 113 (May/June 2002), 10-23; and Daniel W. Smith, “The
Place of Ethics in Deleuze’s Philosophy: Three Questions of Immanence,” in Deleuze and Guattari: New Mappings
in Politics, Philosophy, and Culture, ed. Eleanor Kaufman and Kevin John Heller (Minneapolis: Minnesota UP,
1998), 251-69. Recent studies of Deleuze and Kant on metaphysics include Patrick Hayden, Multiplicity and
Becoming: The Pluralist Empiricism of Gilles Deleuze (New York: Peter Lang, 1997); and Martin Bell, “Relations
and Reversals: Deleuze, Hume, and Kant,” in The Matter of Critique: Readings in Kant’s Philosophy, ed. Andrea
Rehberg and Rachel Jones (Manchester: Clinamen Press, 2000), 183-201.
34
Michel Foucault, “What is Enlightenment?,” in The Foucault Reader, ed. Paul Rabinow (New York: Pantheon
Publishers, 1984), 42.
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