Dismissing the Ego threatens to annihilate the philosopher’s interpretive initiative

Evidence

Yet we may find ourselves objecting: what kind of status can be enjoyed by this interpreting subjectivity if, as our analysis has shown, the Ego has been dismissed? Doesn’t the ‘Self’, because of its anonymity and its automatism, threaten to annihilate all individual exegetical initiative? We could go on: it is hard to see how the philosopher could survive the speculative precipitation of philosophy (precipitation understood here in two senses, of ‘haste’ and the chemical phenomenon of the precipitate). What could be the task of the philosopher when the unfolding of the speculative content abbreviates before his eyes into simplified determinate moments? At first glance, Absolute Knowledge would confine the philosopher to a restricted economy which, in its turn, is imposed on thinking as a principle narrowing its scope to the absolute limits. Isn’t philosophy thereby reduced to the simplest of tools? — Catherine Malabou, The Future of Hegel, 1135

Categorization

• QUESTION: The tension between the anonymity/automatism of the Self and individual interpretive freedom will need resolving in what follows.
• XREF: connects to: The ego is itself a product of projection, not its origin — Rolf Wiggershaus, The Frankfurt School: Its History,…, 1437; Post-Ego reflection is an uncentered composition where opposed moments illuminate each other; The singulars’ automatic distribution requires no Ego; it is the work of no one — Catherine Malabou, The Future of Hegel: Plasticity,…, 1126

Broader Connections

• Post-Ego reflection is an uncentered composition where opposed moments illuminate each other #expands (0.85)
• The singulars’ automatic distribution requires no Ego; it is the work of no one #complicates (0.80) — Catherine Malabou, The Future of Hegel, 1126
• The ego is itself a product of projection, not its origin #expands (0.78) — Rolf Wiggershaus, The Frankfurt School, 1437