Apocalyptic Political Theology: Hegel, Taubes and Malabou

Apocalyptic Political Theology: Hegel, Taubes and Malabou
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Hegel's philosophy of religion contains an implicit political theology. When viewed in connection with his wider work on subjectivity, history and politics, this political theology is a resource for apocalyptic thinking. In a world of climate change, inequality, oppressive gender roles and racism, Hegel can be used to theorise the hope found in the end of that world.

Histories of apocalyptic thinking draw a line connecting the medieval prophet Joachim of Fiore and Marx. This line passes through Hegel, who transforms the relationship between philosophy and theology by philosophically employing theological concepts to critique the world. Jacob Taubes provides an example of this Hegelian political theology, weaving Christianity, Judaism and philosophy to develop an apocalypticism that is not invested in the world. Taubes awaits the end of the world knowing that apocalyptic destruction is also a form of creation. Catherine Malabou discusses this relationship between destruction and creation in terms of plasticity. Using plasticity to reformulate apocalypticism allows for a form of apocalyptic thinking that is immanent and materialist.

Together Hegel, Taubes and Malabou provide the resources for thinking about why the world should end. The resulting apocalyptic pessimism is not passive, but requires an active refusal of the world.

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  • 七夜志贵厨
    12-27
    图一乐可以,基本上串烧式过一遍,只能说这方面问题领域也没成型。基本上是二手文献串串烧,先验唯物论、酷儿理论、陶伯斯、黑格尔、马勒布、布洛赫大杂烩,当然作者并没有停留在文献介绍上,还是形成了一些共识性的结论的,但是整体结论很粗糙,但是整体来说比前文提到的马拉里克那些粗浅的套弄,当下流行的政治神学的各种范式要强得多,还是开启了一些新问题的视野了
  • Ludwigsama
    01-22
    作者的想法很吸引我:在当下或许唯一真诚的姿态就是作者所谓的“天启悲观主义”——当下的世界是没有出路的(这在Fisher,Edelman,Wilderson等人那里已经被很好地讨论了),所以一切真正意义上的希望、一切乌托邦规划的起点反而是对灭绝的不可避免性的肯定(在“这个”世界里我们注定无路可走,一切的希望仅仅在于让一切重新开始)。恰恰也正因如此,对这个世界的弃绝“并不是对能动性的弃绝”,相反前一种弃绝意味着“一种可能性,尽管是不被担保的可能性”。作者参照马拉布“破坏性可塑性”想要指出的正是这点:在此,新的身份或形式总是在旧的东西的彻底毁灭的那一刻开始浮现,而这种毁灭总是内在地被期待着了的——毁灭不需要神的介入。其它方面,之前一个评论说的并不错,本书对材料的处理和行文确实需要提升。
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