Hegel inscribes time, not lack, within God by identifying God with transcendental imagination

Evidence

At the very moment when she shows that according to Hegel, ‘the death of God appears as a moment within God’s Being’ and the ‘advent of the “metaphysics of subjectivity”’ (a proposition which, taken on its own, Heidegger would probably not have repudiated), Malabou follows a path whose very necessity is marked by this reflexivity of the farewell of God to his own self, an infinite reflexivity of the infinite farewell to one’s self which does not by some chance end in finitude, in the ‘situation of an absolute finitude characterized by modern philosophy’. Inasmuch as the death of Christ is the Mittelpunkt around which all turns and according to which begins the ‘conversion of conscience’ and the true ‘faith’ (the ‘apprehension by Spirit, as the spirit of truth, the Holy Spirit’), we arrive at this thought, which is at the same time a philosophical and religious thought: the negation is in God. And more so, fatal doubling, this negation in God passes by the experience of a farewell to salvation, ‘the loss of all salvation’, the ‘feeling of complete irretrievability’, the very salutation to salvation or the farewell to all and any farewell. … God has died (Gott ist gestorben), God is dead (Gott ist tot) – this is the most frightful of all thoughts (der fürchterlichste Gedanke) that everything eternal and true is not, that negation itself is found in God. The deepest anguish, the feeling of complete irretrievability, the annulling that everything that is elevated are bound up with this thought. — Catherine Malabou, The Future of Hegel, 154 (#complicates, via linked claim)

Categorization

• XREF: connects to: Hegel’s Man-God-Philosopher triad are temporal perspectives, not fixed substances — Catherine Malabou, The Future of Hegel: Plasticity,…, 287; Hegel subordinates God to the necessity of the dialectic — Catherine Malabou, The Future of Hegel: Plasticity,…, 681; Hegel’s critique of reified divine presence paradoxically enables a more intimate possession of God — Catherine Malabou, The Future of Hegel: Plasticity,…, 729 (+7 more)

Related

• For Hegel the death of God lodges negation within God’s own being (similarity 0.94)
• The Death-of-God theme transferred from theology into modern philosophy’s domain. (similarity 0.92)
• Hegel takes God’s death as the most frightful thought but a necessary philosophical one. (similarity 0.90)
• Hegel positioned modern God’s-death feeling as a moment of the Idea (similarity 0.90)
• Christ’s death is the painful negative identification of sensuous existence with divine universality. (similarity 0.89)
• Hegel inserts time rather than lack into divine subjectivity. (similarity 0.89)
• Individual subjects must internally assimilate Christ’s death for representational faith to be overcome. (similarity 0.89)
• Hegel’s critique of reified divine presence paradoxically enables a more intimate possession of God (similarity 0.88)
• Hegel was the first to philosophize the Death of God as God’s self-negation (similarity 0.88)
• Hegel uniquely read the Death of God as divine self-negation (similarity 0.88)
• God’s death is the thought that negation strikes the eternal itself. (similarity 0.88)
• Hegel’s critics reject the introduction of negativity into God and the Trinity (similarity 0.88)
• For Hegel, God’s death is an internal moment of God’s own development. (similarity 0.87)
• The Death of God is a moment in substance’s becoming-subject (similarity 0.87)
• Hegel’s God can present itself yet never truly happen (similarity 0.87)

Broader Connections

• For Hegel the death of God lodges negation within God’s own being #complicates (0.82) — Catherine Malabou, The Future of Hegel, 154