By Daniela Voss
Analyses Deleuze's inspiration of transcendental and genetic rules as stipulations of inventive suggestion. From his early paintings in 'Nietzsche and Philosophy' to 'Difference and Repetition', Deleuze develops a special thought of transcendental philosophy. It contains a thorough critique of the illusions of illustration and a genetic version of thought.Engaging with questions of illustration, principles and the transcendental, Daniela Voss bargains a worldly therapy of the Kantian elements of Deleuze's inspiration, taking account of Leibniz, Maimon, Lautman and Nietzsche alongside the way in which.
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Additional resources for Conditions of Thought: Deleuze and Transcendental Ideas
Only , there are two ways of going about it. On the one hand , you criticize 'false applications': false morality , false knowledge , false religions , etc. This is how Kant , for instance , thinks of his famous ‘ Critique': ideal knowledge , true morality , and faith come out perfectly intact. On the other hand , you have this other family of philosophers who subject true morality , true faith , and ideal knowledge to comprehensive criticism , in the pursuit of something else , as a function of a new image of though t.
Forces are rather impersonal flows of energies or intensities , and their effects totally depend on the way they are compollnded within a particlllar field. As sllch they can either inhibit and prevent critical thOllght 0 飞 on the contrary , increase the critical power. Take for instance Delellze's example of the two types of idiots in philosophy and literatllre: On the one hand , there is Descartes' idiot (Eudoxos) who doubts particular oplnlÜns and prejlldices bllt maintains the fürm of rational discollrse; on the other hand , there is Dostoyevsky's idiot , who tentatively calls the fonn of rational discollrse itself into qllestion.
By 'common sense' he does not sirnply mean a con1mon hun1an understanding confirrrlÍ ng a set of opinions that people have in common and agree upon. Instead , Deleuze uses the term 'c Olurnon sense' (0 1' sensus conununis) in the 32 The Dogmatic Image ol Thought way Kant defines it in the Critique of the Power ofJudgment (CJ ~20 and ~40). 1n the Aristotelian tradition ‘ CO lTlmOn sense' is defined as an inner mental faclllty that recognises in the given manifold of sensory data , sllpplied by the external senses , the identity of one common object.
Conditions of Thought: Deleuze and Transcendental Ideas by Daniela Voss