Aristotelian hexis and Kantian imagination prefigure the Aufhebung structure

Evidence

Coexisting in ις are στ0ρησις (privation) and σωτηρ α (preservation). Aren’t these two terms a match in all possible respects for the terms of the Aufhebung? And, in another context, if transcendental imagination creates the possibility for ‘any relation between being and non-being’, isn’t this capacity also a power akin to ‘sublation’ (Aufhebung)? The imaginary entity, because of its negativity, is neither present nor absent, and it can be considered a being in which presence is at once suppressed and preserved. — Catherine Malabou, The Future of Hegel, 1007

Categorization

• XREF: Links Hegel’s Aufhebung back to its Aristotelian and Kantian antecedents — showing the dialectic has a history. — connects to: Aufhebung’s preservation is identified with the Aristotelian concept of hexis — Catherine Malabou, The Future of Hegel: Plasticity,…, 480; Aristotle’s hexis names a stable way of being distinct from transient dispositions and affections — Catherine Malabou, The Future of Hegel: Plasticity,…, 483; Gramsci groups Kantianism, Aristotelian-Scholastic thought, and positivism in a shared transcendentalist matrix (+5 more)

Broader Connections

• The Aufhebung has a history within philosophy, not an idiosyncrasy of Hegel #exemplifies (0.80) — Catherine Malabou, The Future of Hegel, 1008
• Gramsci groups Kantianism, Aristotelian-Scholastic thought, and positivism in a shared transcendentalist matrix #expands (0.78)
• Kantian ethics made morality rational and shorn of embodied form, displacing Aristotelian ethics #complicates (0.75) — Saba Mahmood, Politics of Piety, 191
• Kant’s critical idealism planted seeds for later ideology theory without historicizing knowledge #expands (0.72)
• Sohn-Rethel sought to derive Kantian categories from the exchange-relation #complicates (0.72) — Dirk Braunstein, Adorno’s Critique of Political Economy, 326