Hegel’s alienation is a historically specific, modern-Christian concept, not an eternal one

Evidence

The problem posed by this way of reading is that it fails to make explicit the temporality of alienation. Alienation is allowed to operate as an atemporal category, while it is clear that Hegel only uses the concept of Entäußerung to characterize a process intrinsic and unique to the modern epoch of subjectivity. If there is no place in Hegel for the idea of a ‘time in the world’, there is, on the other hand, an idea of the time of the world, a concept that is specifically Christian. One may well complain of Heidegger that he inquires into neither the provenance nor the exact ontological significance of the Hegelian Entäußerung. — Catherine Malabou, The Future of Hegel, 916

Categorization

• XREF: Connects to the reader’s plasticity-as-Hegel-root work: Entäußerung as the temporalized alienating movement central to the non-impassive subject — directly parallel to how the nervous system’s plastic self-deformation plays out across time. — connects to: Alienation is a distinctly modern idea unknown to Greek thought — Catherine Malabou, The Future of Hegel: Plasticity,…, 823; Hegel positioned modern God’s-death feeling as a moment of the Idea — Catherine Malabou, The Future of Hegel: Plasticity,…, 766; Religion is historically contingent, not a fixed essence — Junaid Rana, Terrifying Muslims: Race and Labor in…, 905

Broader Connections

• Religion is historically contingent, not a fixed essence #corroborates (0.85) — Junaid Rana, Terrifying Muslims, 905
• Hegel positioned modern God’s-death feeling as a moment of the Idea #exemplifies (0.78) — Catherine Malabou, The Future of Hegel, 766