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By Slavoj Žižek, Visit Amazon's Clayton Crockett Page, search results, Learn about Author Central, Clayton Crockett, , Creston Davis

Catherine Malabou, Antonio Negri, John D. Caputo, Bruno Bosteels, Mark C. Taylor, and Slavoj Žižek subscribe to seven others—including William Desmond, Katrin Pahl, Adrian Johnston, Edith Wyschogrod, and Thomas A. Lewis—to practice Hegel's inspiration to twenty-first-century philosophy, politics, and faith. disposing of claims that the evolution of proposal and historical past is at an finish, those thinkers defend Hegel's techniques opposed to irrelevance and, importantly, reset the excellence of secular and sacred.

These unique contributions specialise in Hegelian research and the transformative worth of the philosopher's suggestion with regards to our present "turn to religion." Malabou develops Hegel's motif of confession relating to forgiveness; Negri writes of Hegel's philosophy of correct; Caputo reaffirms the unconventional theology made attainable by way of Hegel; and Bosteels evaluations stylish readings of the thinker and argues opposed to the reducibility of his dialectic. Taylor reclaims Hegel's absolute as a strategy of countless restlessness, and Žižek revisits the non secular implications of Hegel's notion of letting pass. Mirroring the philosopher's personal trajectory, those essays development dialectically via politics, theology, artwork, literature, philosophy, and technology, traversing state-of-the-art theoretical discourse and illuminating the ways that Hegel inhabits them.

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Extra resources for Hegel and the Infinite: Religion, Politics, and Dialectic

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5. Hegel and the Human Spirit: A Translation of the Jena Lectures on the Philosophy of Spirit (1805–1806) with Commentary by Leo Rauch (Detroit: Wayne State University Press, 1983), trans. from G. W. F. Hegel, Gesammelte Werke, vol. 8, Jenaer Systementwürfe III [also known as Realphilosophie II, first published 1931, section II, B, “The Contract”]. 28 i s co n f e s s i o n t h e a cco mp l i s h m e n t o f r e co g n i t i o n ? 6. Ibid. 7. Jean Hyppolite, Genesis and Structure of Hegel’s Phenomenology of Spirit, trans.

The conscious spirit or subject cannot take account of its despair; rather, it can only respond to it by naively starting anew. Pahl reads Hegel’s stations of despair in the Phenomenology through the Christian Stations of the Cross and the Greek Eleusian mysteries or Dionysian initiation rites. In both cases spirit is born anew after being segmented and disjointed and having its body torn apart and reborn, and for Pahl this story possesses comic appeal. What is more, such lighthearted despair is sexy!

Art and madness are linked in the conception of irrational or suprarational genius and both represent stages along the path of the development of Hegel’s dialectic. The goal is the Idea’s self-realization in freedom, but art, like religion, is a necessary stage but also a transitional step on the way to this destination. At the same time, van Gogh’s life and art and Hegel’s life suggest that we cannot neatly separate the penultimate from the ultimate, or the private life from the public sphere.

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