God’s alienation in Hegel is simultaneously receptive and spontaneous, a plasticity rather than passivity.

Evidence

A close reading of Revealed Religion forbids that refusal. The concept of ‘alienation’, carefully dissected, shows us that if God does accept the form of subjectivity, if He does submit himself to being a subject, it is He who gives subjectivity the very form He receives from it. In alienating himself, God imprints subjectivity with a special type of self-extension, an ‘exteriorization’. He gives himself this same form, the form of development. Thus alienation must be seen from both sides, as a receptivity and a spontaneity in God. … Obviously the notion of passivity is not sufficient on its own to describe this dual aspect. Consequently we must return to the idea of plasticity, in its twofold meaning of a receiving and a giving of form. An example of originary synthetic unity which lends itself to all it creates, the subjectivity of God, from the perspective of plasticity, appears not as an absolute presence paradoxically deficient in its relation to itself, but as the living source of a process of temporalization. — Catherine Malabou, The Future of Hegel, 647

Categorization

• XREF: Directly answers the reader’s MOC question: the plasticity joint between receptivity and spontaneity in God models how an enemy-figure could escape its own definers — the figure gives the form it receives. — connects to: Divine alienation is simultaneously receptivity and spontaneity in God. — Catherine Malabou, The Future of Hegel: Plasticity,…, 647
• QUESTION: This is a theological template for the agency/passivity fusion the reader is hunting — but where in Hegel is the institutional or discursive trigger that converts this plastic joint into explosion?