With Kant’s critical turn, philosophy has moved from trying to grasp the thing-in-itself to
exploring the subject’s cognitive abilities that allow the emergence of some possible object in
experience. Deleuze criticizes Kant for subjecting experience to the laws of representation and
limiting the world to the cognizant (subject), who can only have access to a world for-himself
and never in-itself. Thus, after Kant, different directions of philosophy resorted to some form
of “correlationist" thinking, based on the assumption, that thinking has only access to the
relationship between subject and object and never to a single of these members, which would
exist in-itself and would not be subject to some prior correlation that would be responsible for
its existence in experience. In this respect, both phenomenology and various versions of
vitalistic thinking, that insist on the idea of intentionality or the mindful relation of the organism
to its environment, are subject to criticism. Deleuze conceives his project of transcendental
empiricism as an attempt to think of the genesis of real and not merely possible experience. In
this respect, Deleuze adresses the posibillity of thinking and living, which would be independent
of the thinking subject or the membrane, that allows the emergence of a living system. Thus,
philosophy, science and art will open the way for us to leave the posthuman world (which is
still too human) to a world that is not only non-correlationist, but also non-necessary and non contingent.
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