Hegel makes negativity intrinsic to God’s self-production, implying an originary lack

Evidence

In the modern moment, the slope of the subject corresponds to the sending of the Son, an inclination which is also the inclination of the Father towards the Son. Through his act of falling – the descending movement – God shows himself to himself and completes thereby the movement of his proposition. He proceeds and results from this slope, and is not God except through its foundation. Hegel gives the ‘ex’ of ‘ecstasy’ all the dynamic meaning it possesses, making kenosis truly appear as a movement of departure and abasement of the Self in its fall. — Catherine Malabou, The Future of Hegel, 1258 (#expands, via linked claim)

The two confessions of East and West disagree about the Holy Spirit, whether it proceeds from the Father alone, or from the Father and the Son, but not, as Hegel puts it, from either the Son alone or from the Father and the Son. It is an extremely uncommon error for this philosopher. Either it stems from ignorance (Hegel, according to a number of commentators, was only mediocre as a theological scholar), or it is a ‘revealing’ lapsus. It is the second hypothesis which the theologians consider the more plausible. This ‘mistake’ must clearly show that Hegel attempts absolutely to reduce the originary superabundance of God the Father. — Catherine Malabou, The Future of Hegel, 712 (#contradicts, via linked claim)

Categorization

• XREF: connects to: Both Hegel and Heidegger fail to ground negation in a negative being — Jean-Paul Sartre, Being and Nothingness: An Essay on…, 216; Reading Hegel without Luther leaves one blind to the phrase God himself is dead — Catherine Malabou, The Future of Hegel: Plasticity,…, 153; For Hegel the death of God lodges negation within God’s own being — Catherine Malabou, The Future of Hegel: Plasticity,…, 154 (+9 more)

Related

• God’s self-emptying is a founding and not merely a diminishment for Hegel (similarity 0.92)
• Hegel’s critics reject the introduction of negativity into God and the Trinity (similarity 0.91)
• Hegel uniquely read the Death of God as divine self-negation (similarity 0.90)
• For Hegel the death of God lodges negation within God’s own being (similarity 0.88)
• Hegel’s theological error reveals his drive to reduce the Father’s originary superabundance (similarity 0.88)
• Falling into negation is God’s highest eminence, not his diminishment (similarity 0.87)
• Negativity is essential to God because God must produce Himself. (similarity 0.87)
• Hegel’s radical divine negativity expresses God’s plasticity, not lack or passivity (similarity 0.86)
• Hegel’s dialectical kenosis contradicts Lutheran divine freedom because it runs on negation (similarity 0.86)
• Hegel was the first to philosophize the Death of God as God’s self-negation (similarity 0.86)
• Both Hegel and Heidegger fail to ground negation in a negative being (similarity 0.85)
• God’s fall is the highest form of his eminence, not his diminishment (similarity 0.85)
• Hegel’s divine self-determination threatens God’s creative freedom for theological readers. (similarity 0.85)
• Hegelian negativity belongs to the Greek modality of the non-existent-that-might-be (similarity 0.84)
• Hegel refigures divine decline as an eruption of futurity, not degeneration (similarity 0.84)

Broader Connections

• Hegel’s critics reject the introduction of negativity into God and the Trinity #corroborates (0.85)
• God’s self-emptying is a founding and not merely a diminishment for Hegel #expands (0.80) — Catherine Malabou, The Future of Hegel, 1258
• Hegel’s theological error reveals his drive to reduce the Father’s originary superabundance #contradicts (0.80) — Catherine Malabou, The Future of Hegel, 712
• The nihilist errs by treating existence as a lack rather than a positive lack #complicates (0.75) — Simone de Beauvoir, The Ethics of Ambiguity, 56