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Catherine Malabou on the Hegelian Trinity


"The moment of the Spirit, or singularity, is articulated in three syllogisms.

The first syllogism of Revelation

The first syllogism contains Christology proper, meaning Incarnation, Death and Resurrection. Its movement corresponds to the articulation of the qualitative syllogism or syllogism of ‘being-there’, presented in the Encyclopedia Science of Logic: ‘The first syllogism is the syllogism of being-there or qualitative syllogism, . . . S–P–U: that a subject as something singular is concluded with a universal determinacy through a quality.’The middle term of this syllogism is immediate particularity, the particularity of ‘sensuous existence’.

The minor premiss (S–P) is the individual self-consciousness of Christ (S), posited in the natural element of temporal existence (P). This is the Incarnation: ‘The universal substance is actualized out of its abstraction into an individual [singular] self-consciousness . . ., in the eternal sphere he is called the Son, and is transplanted into the world of time’

The major premiss (P–U) announces the painful sundering of this sensuous existence (P) through its negative identification with the universality of divine essence (U). This is the death of Christ who ‘poses himself in (the originary separation of) judgement and expires in the pain of negativity ’. From such premisses, the conclusion (S–U) is the absolute return, but again on the level of immediacy, in which individuality and universality are reconciled in the Idea of spirit which is present in the world in its eternity. It is Resurrection, the ‘absolute return’ of the Son, who ‘has realized his being as the Idea of the spirit, eternal, but alive and present in the world’.God’s appearance in the actual objective reality of the world makes history the very place of redemption and reconciliation.


The second syllogism

This is the syllogism of the negative identification of the believer with Christ’s transfiguration.Its movement corresponds to the articulation of the ‘syllogism of reflection’ in the Science of Logic, its formal structure being U–S–P:
The mediating unity of the concept has to be posited, no longer as abstract particularity, but as the developed unity of singularity and universality, indeed, as first the reflected unity of these determinations. . . . This kind of middle term gives us the syllogism of reflection The middle term of this syllogism is the singularity of ‘all the singular concrete (konkrete) subjects’ who make up the reflective universality. These subjects are here the believers, united in what Hegel calls in the Encyclopedia Science of Logic ‘allness (Allheit)’.The minor premiss (U–S) is the relationship of the believers with the universal, or ‘objective totality (U)’. This is ‘for the finite immediacy of the singular subject (S) . . . at first an other, an object of intuition’.The major premiss (S–P) is the following: by the witness (Zeugnis) of spirit, and by means of faith, that is, of ‘faith in the unity, in that example (i.e. Christ) implicitly accomplished, of universal and individual essence’, the singular subject (S) appropriates, through his ‘self-will’, the death of Christ, throwing off his own ‘natural immediacy (P)’, determined as natural man and as evil. From these two premisses arises the conclusion (U–P): the movement of the singular subject, now dispossessed of his particularity (P), is to ‘close himself in unity, in the pain of negativity’, with ‘that example’ – Christ crucified and resurrected – thus ‘to know himself made one with the essential being (U).’

The third syllogism of Revelation

The third syllogism is the worshipping community. It corresponds to the articulation of the ‘syllogism of necessity ’ whose form is P–U–S.
This syllogism has the universal as its middle term . . . posited as essentially determinate within itself. Initially (1) the particular is the mediating determination, in the sense of the determinate genus or species, – this is the case in the categorical syllogism. Then it is (2) the singular in the sense of immediate being, so that it is both mediating and mediated – in the hypothetical syllogism. (3) The mediating universal is also posited as the totality of its particularizations and as a singular particular [or as] excluding singularity – in the disjunctive syllogism. So that there is one and the same universal in all these determinations. . . .

The middle term here is the substantial link unifying the community, gathering together the totality of its particularizations. The minor premiss (P–U) is the negation of all natural finitude and of all particular representation (P) by universal essence (U). The major premiss (P–U) is the universal essence (U) living from this point on within the form of selfconsciousness (P): ‘This essence . . . through this mediation brings about its own indwelling (als inwohnend) in self-consciousness, and is the actual presence of spirit being in and for itself the universal spirit and self-subsisting spirit.’"

(Catherine Malabou, "The Future of Hegel")
10/20/2017, 3:21 pm Link to this post Email arkava   PM arkava Blog
 


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