Hegel's initial rejection of certain notions, such as pure repetition, appears final, yet upon closer examination, his failure seems more nuanced. While Hegel may not fully embrace the mechanistic repetition divorced from transformation, he acknowledges a transformative dimension, where repetition involves sublation. For instance, in Hegel's view, a repeated event can be idealized or transformed from immediate contingency to notional universality, exemplified in historical instances like Caesar's death becoming a universal title.
Similarly, Hegel's understanding of the unconscious differs from Freud's; he conceptualizes it as a formal, transcendental universal form, distinct from Freud's focus on the contingent associations within the unconscious mind. This distinction reflects Hegel's inclination towards abstract, conceptual thinking over Freudian particularities.
Overdetermination reveals another layer. While Hegel can contemplate it at a formal level, acknowledging a universal genus that includes its own species, his limitation lies in grasping the intricate network of particular links organized through condensation and displacement. Hegel's dialectical process tends towards clear-cut resolutions, contrasting Freudian logic that embraces pragmatic compromises and the patchwork of improvised connections.
Furthermore, Hegelian approach to objet a involves a contingent singularity, serving as a pretext for struggle or a symbol of autonomy. However, this falls short of the material remainder constitutive of subjectivity in Lacanian terms.
Jouissance is where Hegel recognizes certain forms, such as the enjoyment of religious rituals, but fails to grasp jouissance as the Real, a substance central to psychoanalysis. The gap between truth and the Real, a pivotal concept in Lacanian thought, finds no place in Hegel's notional space.
Moving to nature, Hegel's deduction introduces a contentious point regarding the relationship between logic and material reality. Critics argue that Hegel's deduction, transitioning from logic to nature, implies an idealist mystification, positing material reality from abstract categories. However, Hegel clarifies that his system of logic operates in the realm of shadows, emphasizing essentialities freed from sensuous concreteness.
Hegel's treatment of nature as the Otherness of the Idea signifies an important perspective. Nature, for Hegel, is not a mysterious external realm but the Idea itself in its Otherness. Even as it becomes gradually conceptualized, nature remains an irreducibly contingent backdrop for human history. Here, Hegel distinguishes himself from Platonism, asserting that spirit presupposes nature and is simultaneously the truth of nature.
However, Hegel's struggle to incorporate mathematical formalization and his reluctance to embrace the contingency inherent in experimental measurement expose limitations in his philosophy when confronted with the methods of modern scientific inquiry. This limitation extends to the inability to engage with the overdetermined space of lalangue, a concept of nonsensical language elaborated by Lacan, indicating a gap in Hegel's framework when faced with certain dimensions of contemporary thought.
Slavoj Žižek is a Philosopher and Psychoanalytic social theorist. He is Senior Researcher at the Department of Philosophy, University of Ljubljana; Professor at the School of Law and Director of the Institute for the Humanities at Birkbeck, University of London; Distinguished Scholar at the Kyung Hee University, Seoul; and Visiting Professor at the German Department, New York University. His field of work comprises Lacanian psychoanalytic theory, dialectical-materialist metaphysical interpretations of German Idealism and Marxian critique of ideology. His more than sixty books in English have been widely translated. His latest publications include 'Sex and the Failed Absolute', 'Like A Thief In Broad Daylight', 'Reading Marx', 'Incontinence of the Void', 'The Day After the Revolution', 'Heaven in Disorder', 'Reading Hegel', 'Surplus-Enjoyment', 'Žižek Responds!', 'Freedom: Disease Without Cure' and 'Christian Atheism'.
Негізгі бет Slavoj Žižek presents 'The Limits of Hegel'
Пікірлер: 22