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 Zizek subscribe to seven others―including William Desmond, Katrin Pahl, Adrian Johnston, Edith Wyschogrod, and Thomas A. Lewis―to observe Hegel's idea to twenty-first-century philosophy, politics, and faith. removing claims that the evolution of proposal and historical past is at an finish, those thinkers defend Hegel's recommendations opposed to irrelevance and, importantly, reset the excellence of secular and sacred.
These unique contributions specialize in Hegelian research and the transformative worth of the philosopher's concept with regards to our present "turn to religion." Malabou develops Hegel's motif of confession when it comes to forgiveness; Negri writes of Hegel's philosophy of correct; Caputo reaffirms the unconventional theology made attainable by way of Hegel; and Bosteels opinions trendy readings of the thinker and argues opposed to the reducibility of his dialectic. Taylor reclaims Hegel's absolute as a strategy of limitless restlessness, and Zizek revisits the non secular implications of Hegel's thought of letting move. 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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Additional resources for Hegel and the Infinite: Religion, Politics, and Dialectic (Insurrections: Critical Studies in Religion, Politics, and Culture)
The singular individual thus demands to be recognized as well. ”21 The desire for recognition is this: the expectation of a response given to a being’s concrete questioning of its own being. The expectation of a response given to an ontologico-political question, which consists in knowing what is becoming of the singular individual, was at first denied by the social contract. Recognition, in modern States, must therefore always be made up of an objective institutional component—the political community—and a subjective institutional component.
Jean Hyppolite, Genesis and Structure of Hegel’s Phenomenology of Spirit, trans. : Northwestern University Press, 1974), p. 512. 8. Hegel, Phenomenology of Spirit, p. 299. 9. , p. 306. 10. , p. 396. 11. Hyppolite, Genesis and Structure of Hegel’s Phenomenology of Spirit, p. 512. 12. Hegel, Phenomenology of Spirit, p. 393. 13. , p. 405. 14. , p. 406. 15. Ibid. 16. , p. 409. 17. , p. 471. 18. Jacques Derrida, “Faith and Knowledge,” in Acts of Religion, ed. Gil Anidjar (New York: Routledge, 2002), p.
Alphonso Lingis (Pittsburgh: Duquesne University Press, 1969), p. 296. Our emphasis. 11. Jacques Derrida, Glas, trans. John P. Leavey Jr. and Richard Rand (Lincoln: University of Nebraska Press, 1986). 12. Heinz Kimmerle, “On Derrida’s Hegel Interpretation” in Hegel After Derrida, ed. Stuart Barnett (London: Routledge, 1998), p. 232. 13. Jacques Derrida, Positions, trans. Alan Bass (Chicago: University of Chicago Press, 1981), p. 44. 14. Jean-François Lyotard, The Postmodern Condition: A Report on Knowledge, trans.