As Deleuze's influential interpretation keeps, Hegel exemplifies and promotes the trendy "cults of death," whereas Spinoza embodies an irrepressible "appetite for residing. Hegel is the determine of negation, whereas Spinoza is the philosopher of "pure affirmation". but, among Hegel and Spinoza there isn't purely competition. This choice of essays seeks to discover the suppressed kinship among Hegel and Spinoza.
Recent paintings in political philosophy and the historical past of principles provides Spinoza and Hegel because the strongest residing choices to mainstream Enlightenment proposal. but, for lots of philosophers and political theorists at the present time, one needs to make a choice from Hegel or Spinoza. As Deleuze's influential interpretation continues, Hegel exemplifies and promotes the trendy "cults of death," whereas Spinoza embodies an irrepressible "appetite for dwelling. Hegel is the determine of negation, whereas Spinoza is the philosopher of "pure affirmation". but, among Hegel and Spinoza there isn't in simple terms competition. This number of essays seeks to discover the suppressed kinship among Hegel and Spinoza. either philosophers provide lively and profound possible choices to the methodological individualism of classical liberalism. Likewise, they comic strip photos of cause which are context-responsive and emotionally contoured, delivering an extremely wealthy appreciation of our embodied and historic lifestyles. The authors of this assortment rigorously lay the basis for a posh and gentle alliance among those nice iconoclasts, either inside of and opposed to the Enlightenment tradition.
Introduction via Hasana Sharp and Jason E. Smith
Part 1 the person and Transindividuality among Ontology and Politics
1. the misconception of the Mode. Spinoza in Hegel’s technology of common sense (1812–16) by way of Vittorio Morfino
2. “Desire is Man’s Very Essence”: Spinoza and Hegel as Philosophers of Transindividuality through Jason Read
3. the matter of the start in Political Philosophy: Spinoza after Hegel by means of Andre Santos Campos
Part 2: Hegel’s Spinoza
4. Hegel, sive Spinoza: Hegel as His personal real different through Warren Montag
5. Hegel’s therapy of Spinoza: Its Scope and its Limits via Vance Maxwell
6. Hegel’s Reconciliation with Spinoza by means of John McCumber
Part three: The Psychic lifetime of Negation
7. Affirmative Pathology: Spinoza and Hegel on affliction and Self-Repair by means of Christopher Lauer
8. Of Suicide and Falling Stones: Finitude, Contingency, and Corporeal Vulnerability in (Judith Butler’s) Spinoza by means of Gordon Hull
9. considering the gap of the topic among Hegel and Spinoza through Caroline Williams
Part four: Judaism past Hegel and Spinoza
10. the ambiguity of an ideal Democracy: From Spinoza’s Theologico-Political Treatise to Marx’s Critique of Ideology via Idit Dobbs-Weinstein
11. Spinoza, Hegel, and Adorno on Judaism and historical past through Jeffrey A. Bernstein
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Additional resources for Between Hegel and Spinoza: A Volume of Critical Essays (Bloomsbury Studies in Philosophy)
Therefore, the variation itself between a given greatest and smallest magnitude can subsist only by isolating a part of nature, therefore by reducing the complexity of the relations that constitute it. If, together with Balibar, we call transindividual the complex weave 40 Between Hegel and Spinoza of relations both horizontal and vertical that constitutes modal existence, we find ourselves in a position in which the variation between a greatest and least magnitude cannot be given once and for all in an essence that would precede existence.
41 2 “Desire is Man’s Very Essence”: Spinoza and Hegel as Philosophers of Transindividuality Jason Read It is perhaps one of the effects of philosophy’s long cold war that the fundamental question of the relationship of individual to society is immediately split into two hostile camps. The first considers the individual to be immediately given; society, or the State, is then nothing other than the sum total of the effects of individual wills, actions, and decisions. Opposed to this idea is the conception of society, culture, or the State as an organic or functional totality, determining and constituting the individuals and subjects it requires.
That is to say, the absolute affirmation of an existence is to be taken as its relation to itself, its not being dependent on an other; the finite, on the other hand, is negation, a ceasing-to-be in the form of a relation to an other which begins outside it. Now the absolute affirmation of an existence does not, it is true, exhaust the notion of infinity; this implies that infinity is an affirmation, not as immediate, but only as restored by the reflection of the other into itself, or as negation of the negative.