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By Anna Greenspan

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This paradox which haunts Kant's notion of interiority is, as we have seen, a necessary consequence of the transcendental method. For, the fundamental conjunction of critical thought, appearance ' conditions of appearance, demands that one look behind empirical reality to the abstract forces which condition it. According to Kant's Copernican revolution our experience of ourselves is not given, it is produced. Thus, for Kant, knowledge of the empirical ego is not an answer but a riddle. For the concrete experience of interiority is incapable of revealing the abstract transcendental conditions of its own production.

This split corresponds to the central distinction in Kantian thought which divides the intuition from the understanding. Intuition deals with the realm of sensation. Receptive and immediate, it is the form in which the diversity of sense material is presented to the mind. Understanding, on the other hand, is defined as the 'spontaneous production of concepts'. (CPR, 92) An active mediation, rather than a receptive and immediate presentation, it serves to represent the perceptions that are given to us in intuition in accordance with the categories ' De Quincy's text 'The Last Days of Immanuel Kant' gives further evidence of this seemingly preposterous claim.

The psychoanalytic assumption of unconscious mental activity appears to us, he writes in his essay The Unconscious, as an extension of the corrections undertaken by Kant" (U, 173). 54 According to Heinrich Heine "The name of Immanuel Kant has the might of an exorcism. " "His thought, " he writes "was a revolution and one not wanting in horrors. " Even night wandering spirits, are stricken in terror at the sight of Kant's Critique of Pure Reason. " (RPG, 107) Deleuze agrees, Kant's "thinking machine is absolutely frightening.

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