Which manner of Being does this imply? So, a moralist defines man as a reasonable animal.

To be mad is also a part of the power ( It would be a matter of showing all that concretely. Those who have the taste for morality are those who have the taste for judgement. To say that it is to be realized by morality is to say that it must be taken for an end. Fichte and Schelling developed a very interesting theory of individuation that we sum up under the name quantitative individuation. In an ethics, it is completely different, you do not judge. ?�b��_=4>����*�d.���H9��0�H�� Not at all an essence common to several things, but a quantitative distinction of more and less between existing things, that is Ethics. ��R�ʥ�y�S����{[$�frq���^�"�x\7���"��[����p3kºqbi`�a'm���T�L�I��Y"S�4�����q�t�Pa ��w�T+f�Eg��b�Y�,Y�ꋸ\c_�S

%PDF-1.4 How must it be in order to say that?

The manner of being is precisely the state of beings ( Not what the thing is, but what it is capable of supporting and capable of doing. Cours Vincennes : 24/01/1978 Cours Vincennes : 25/11/1980 Cours Vincennes : power (puissance), classical natural right : 09/12/1980 Cours Vincennes - St Denis : 16/12/1980 Cours Vincennes : Ontologie-Ethique : 21/12/1980 Cours Vincennes - St Denis

Gilles Deleuze Curso sobre Spinoza Dictado: 24/01/1978 Traductor : Ernesto Hernández B. epropal@col2.telecom.com.co Hoy hacemos una pausa en nuestro trabajo sobre la variación continua, volvemos provisionalmente, por una sesión, a la historia de la filosofía, sobre un punto muy preciso. Judging always implies an authority superior to Being, it always implies something superior to an ontology. Help us complete the archive by assisting in …

an ethology. Spinoza very often said that essence is power ( Two criteria of ethics, in other words, the quantitative distinction of existing things, and the qualitative opposition of modes of existence, the qualitative polarization of modes of existence, will be the two ways in which existing things are in being. The Deleuze Seminars website is publishing English translations of the seminar lectures given by the French philosopher Gilles Deleuze (1925-1995) at the University of Paris between 1971 and 1987. From the point of view of an ethics, all that exists, all beings (étants) are related to a quantitative scale which is that of power (puissance). And if there is no general essence, it is because, at this level of power ( What is our essence? We never know how we’re organized and how the modes of existence are enveloped in somebody. A morality recalls us to essence, i.e. Écouter Gilles Deleuze. It is thus not a matter of an essence of man, in Spinoza, it is not the question of an essence of man that would only be potential and which morality would be assigned to realise, it is about something altogether different. �r�K�*m���~��&"�'�2hY+��Tti���XtEb��*��1�u�)�LP���r�rNB:w�Q/��U��K�B�B��s�b�d%���ϑ8eY����$%^R^�2� It is another landscape. In a morality, you always have the following operation: you do something, you say something, you judge it yourself. When it is suggested to us that what makes the most profound of our singularities is something quantitative, what does that really mean? It is the world of immanence because you see at which point it is different from the world of moral values such as I have just defined them, the moral values being precisely this kind of tension between the essence to be realized and the realization of the essence. In what way is it already different from a morality?

It is the system of judgement. We will find nothing. It is this ensemble which I would call morality. Là-dessus on forme la notion commune, là-dessus on essaie de gagner localement, d’étendre cette joie. Why? That is the moral world. %�쏢 It is a matter of defining people, things, animals, anything by what each one can do. Sur Spinoza : Cours Vincennes - St Denis (English) 20/01/1981 Sur Spinoza : Cours Vincennes - St Denis (Français) 17/02/1981 Sur Spinoza : Cours Vincennes - St Denis (English) 17/02/1981 Sur Spinoza : Cours Vincennes - St Denis (Español) 17/02/1981 Sur Spinoza : Cours Vincennes : infini actuel-éternité, logique des relations (Français)

When one speaks of an ethology in connection with animals, or in connection with man, what is it a matter of? It is not obvious that there is an essence of man. Sometimes, he is going to tell you, between what exists there is a distinction, a quantitative difference in existence; what exists can be considered on a kind of quantitative scale according to which they are more or less... More or less what? In other words, you relate the thing or the statement to the mode of existence that it implies, that it envelops in itself. By morality.

There is the essence of this man, and of that man, there is no essence of man. I do not believe that a morality can be made from the point of view of an ontology. Spinoza very often speaks about essence, but for him, essence is never the essence of man. (...) They have more or less power.

It always implies one more than Being, the Good which makes Being and which makes action, it is the Good superior to Being, it is the One. There is no general idea in an Ethics. It is completely the world of immanence. In an ethical world, let us try to switch over, there is no longer any of this. Nothing.

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