For Hegel spirit is not merely self-contained thought but essentially self-revelation and objectivity
Evidence
God is this: not merely to be in himself, but to be just as essentially for himself. That God is spirit consists in this: that he is not only the essence that maintains itself in thought but also the essence that appears, the essence that endows itself with revelation and objectivity (Gegenständlichkeit). Although we consider the idea of God this way in the philosophy of religion, we at the same time also have before us the mode of God’s representation. God represents only himself and does so only to himself (er stellt sich nur vor und stellt sich selber vor sich). This is the aspect of the being-there (Dasein) of the absolute. — Catherine Malabou, The Future of Hegel, 815
Categorization
- DEFINE: Core definition of God as spirit: not only essence-in-thought but essence-that-appears, giving itself objectivity and revelation.
- XREF: connects to: Hegel’s ontology of consciousness remains framed entirely in terms of knowledge.; The soul becomes both substance and subject in Hegel’s analysis. — Catherine Malabou, The Future of Hegel: Plasticity,…, 359; Hegel treats embodiment as the process whereby spirit’s moments become bodily forms. — Catherine Malabou, The Future of Hegel: Plasticity,…, 595 (+15 more)
Broader Connections
- Sacrifice in Hegel severs reason from recognizing itself in what it produces
#complicates(0.82) — Catherine Malabou, The Future of Hegel, 1402 - Content’s determinateness is self-given, not externally attached, in Hegel
#expands(0.80) - Hegelian predication expresses mutual implication rather than attachment of one thing to another
#expands(0.78) — Catherine Malabou, The Future of Hegel, 1171 - Pre-Hegelian conceptualizations of spirit’s embodiment divide into a sculptural and a Christological modality
#expands(0.75) — Catherine Malabou, The Future of Hegel, 982