The so-called transcendental method is always the determination of an immanent employment of reason, conforming to one of its interests.
The Critique of Pure Reason (Giles Deleuze) thus condemns the transcendent employment of a speculative reason which claims to legislate by itself; the Critique of Practical Reason condemns the transcendent employment of practical reason which, instead of legislating by itself, lets itself be empirically conditioned.
Deleuze, proposed a radical displacement of all transcendentals that is central in all of his work: questioning the supremacy of reason as the a priori privileged way of relating to the world, questioning the link between freedom and will, attempting to abolish dualisms from ontology, reinstating politics prior to Being.
If we consider the traditional example of the balls on a pool table, the process of association allows a subject to form a relation of causality between one ball and the next, so that the next time one ball comes into contact with another, an expectation that the second ball will move is created.
Thus Hume, for Deleuze, considers the mind to be a system of associations alone, a network of tendencies (ES 25): "We are habits, nothing but habits - the habit of saying 'I'. Perhaps there is no more striking answer to the problem of the Self." (ES x.) The mind, affected by the natural principle of association, becomes human nature, from the ground up:
Every act of belief is a practical application of habit, without any reference to an a priori ability to judge. Not only is the human being thus habitual, on Deleuze's reading, but also creative, even in the most mundane moments of life.
The Critique of Pure Reason (Giles Deleuze) thus condemns the transcendent employment of a speculative reason which claims to legislate by itself; the Critique of Practical Reason condemns the transcendent employment of practical reason which, instead of legislating by itself, lets itself be empirically conditioned.
Deleuze, proposed a radical displacement of all transcendentals that is central in all of his work: questioning the supremacy of reason as the a priori privileged way of relating to the world, questioning the link between freedom and will, attempting to abolish dualisms from ontology, reinstating politics prior to Being.
If we consider the traditional example of the balls on a pool table, the process of association allows a subject to form a relation of causality between one ball and the next, so that the next time one ball comes into contact with another, an expectation that the second ball will move is created.
Thus Hume, for Deleuze, considers the mind to be a system of associations alone, a network of tendencies (ES 25): "We are habits, nothing but habits - the habit of saying 'I'. Perhaps there is no more striking answer to the problem of the Self." (ES x.) The mind, affected by the natural principle of association, becomes human nature, from the ground up:
Empirical subjectivity is constituted in the mind under the influence of the principles affecting it; the mind therefore does not have the characteristics of a preexisting subject. (ES 29)
Every act of belief is a practical application of habit, without any reference to an a priori ability to judge. Not only is the human being thus habitual, on Deleuze's reading, but also creative, even in the most mundane moments of life.
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