Empiricism and Subjectivity by Gilles Deleuze

By Gilles Deleuze

Finally on hand in paperback, this booklet anticipates and explains the post-structuralist flip to empiricism. proposing a demanding interpreting of David Hume's philosophy, the paintings is worthwhile for realizing the development of Deleuze's concept.

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Duculot, 1957), vol. I, pp. 304-305. Page 10 In Quodlibet IX, question 5, Henry asks whether the will moves itself. "36 The objection raised against the will's moving itself is that the will would have to be in act in order to move and in potency in order to be moved, that is, in act and in potency at the same time. Since, moreover, the will is simple, it would have to be in act and in potency in the same respect. 37 At the highest level, in the divine will, there is only a rational distinction between the mover, the moved, and the motion, that is, between the divine will considered as moving, the divine will considered as moved, and the divine act of willing.

As the one giving the command should be superior, so the commanded act should be an act of obedience. At times the intellect cannot obey the will, 61. Quodlibet IX, q. 6, p. 68. Page 18 if, for instance, the will commands something beyond its power, such as to understand a supernatural truth or to disagree with a clearly demonstrated truth. So too, the will cannot command the vegetative powers of the soul. 62 Henry holds that, since freedom of choice is not bound to obey any other power and since all other powers are bound to obey it, freedom of choice belongs to the will alone.

Thomas von Aquin aus alter Zeit," in Mittelalteriches Geistesleben (Munich: M. Hüber, 1936), p. 557 (my translation). 20. The bibliography at the end of this volume attempts to list the more important studies of Henry's philosophy, especially those available in English. Page 5 after the death of Thomas Aquinas, had as one of its aims the defense of human and divine freedom against some more radical forms of Aristotelianism. 22 Wippel argues that the condemnation ultimately stemmed from the introduction into the Christian West of the wealth of non-Christian learning during the preceding century.

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