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[The main aim of this chapter is to tackle Deleuze’s contribution to post-Kantian transcendental philosophy by introducing a new account of the transcendental which can be called the immanent, or real, transcendental, and which entails real conditioning as production or generation. This amounts to an explanation of a title that describes Deleuze’s early philosophy well, namely “transcendental empiricism” which deals with experience at the level of transcendental sensibility or, in Deleuze’s term, sense. In this way, he disavows attaining the transcendental from subjectivity or any recourse to concepts. Thus, Deleuze ascribes an objectivity, or better, a materiality, to the transcendental which is not differentiated in the form of objects (Deleuze assigns the term “objectité”, and not objectivité, to the transcendental field to distinguish it from the empirical objectivity; LdS 72–73). He learns from Kant that the objects are the correlates of subjects and this correlation underlies the application of concepts. Thus, he blames Kant for taking one side of this correlation as the condition of the other because in this way the conditioning would be just formal. Deleuze searches for a real conditioning and defines it as generating. Therefore, the condition must be essentially different from the conditioned and should not be located in the subject and in already established objects. In this regard, Deleuze introduces sense as the transcendental field. In his term, sense is the ideational material and marks the genesis of the entities of the empirical field. In the course of the present chapter, I try to explain how Deleuze makes a reconciliation between sense as the transcendental sensibility and sense as the source of intelligibility. This would be possible if we consider it the real transcendental field.]
Published: Nov 8, 2022
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