Hegel reversed his early rejection of kenosis into its philosophical necessity

Evidence

The philosophy of the young Hegel is still inscribed within the tradition of such controversy. But between The Spirit of Christianity and its Fate and in Faith and Knowledge there is a divergence which must be emphasized and it is, historically speaking, remarkable. In the text from 1798–99, Hegel still considers it scandalous that ‘the form of a servant, the humiliation in itself’ – rather than being something simply provisional – is ‘supposed to remain fixed and permanent in God, belonging to his essence’. He argues that ‘this blemish – humanity – is something quite different from the configuration proper to God’. During this period, Hegel conceives the Death of Jesus as the suppression of divine kenosis, while later it will seem to him to be the ultimate event of kenosis. The very thing which is rejected in the Frankfurt period has become, in 1802, thought’s essential requirement (une exigence de la pensée). — Catherine Malabou, The Future of Hegel, 764

Categorization

• XREF: This reversal-of-one’s-own-position logic echoes the dialectical self-sublation (Aufhebung) theme that recurs through Malabou’s plasticity argument. — connects to: Young Hegel inverted his own early rejection of divine kenosis; Hegel’s dialectical kenosis contradicts Lutheran divine freedom because it runs on negation — Catherine Malabou, The Future of Hegel: Plasticity,…, 697; Hegel reversed his own earlier view that humanity in God is a blemish (+1 more)

Broader Connections

• Young Hegel inverted his own early rejection of divine kenosis #corroborates (0.95)
• Hegel’s dialectical kenosis contradicts Lutheran divine freedom because it runs on negation #qualifies (0.75) — Catherine Malabou, The Future of Hegel, 697
• Luther’s rendering of kenosis as Entäußerung seeded the Hegelian dialectic #expands (0.75) — Catherine Malabou, The Future of Hegel, 151
• Hegel reversed his own earlier view that humanity in God is a blemish #corroborates (0.72)