Human plasticity gives the logical accident-becoming-essential process a sensuous face

Evidence

Man is exemplary because the human formative power can translate the logical process into a sensuous form. In this case, the logical process is the path by which the accident becomes essential. If this possibility did not exist, there would be no way to understand the movement of the substancesubject, the dialectical identity of subject and predicate. Hegelian man owes his ‘proper’ essence (but is it still a matter of the ‘proper’, of authentic human properties?) to the way he appropriates this non-human development. Through the forms of human plasticity, substance informed by its modifications (substance accidentée) gains something else: a face. — Catherine Malabou, The Future of Hegel, 603

Categorization

Category: Causal Relationships

• QUESTION: The parenthetical ‘(but is it still a matter of the proper…?)’ opens a tension the reader may want to chase: whether Hegelian man’s essence remains authentically human at all.
• XREF: The final image — substance gaining ‘a face’ through human plasticity — resonates with the reader’s MOC question of when the merely receptive screen becomes a recognizable, agent-capable figure.

Related

• Human formative power gives substance a face by making accidents essential (similarity 0.91)
• Plasticity inverts the Greek form-creation into the becoming-accidental of essence (similarity 0.82)
• Plasticity reveals the a posteriori as ontologically essential to substance (similarity 0.82)
• Plasticity’s mechanism is the substance-subject seesaw between essence and accident (similarity 0.81)
• Philosophy reveals how accidents become essential and essence becomes accidental (similarity 0.81)
• Repetitive practice converts contingent accident into essential form for plastic individuals (similarity 0.81)
• Plastic individuals become what they essentially were and wanted to be (similarity 0.80)
• Modern subjectivity reverses Greek plasticity by making essence become accidental through kenosis (similarity 0.79)
• The twofold accident-essence interchange is constitutive for all three kinds of life (similarity 0.79)
• Habit is a genuine plasticity translating psychic and somatic into one another (similarity 0.79)
• Habit is the plastic operation rendering the body fully pervious (similarity 0.79)
• Plasticity is the mutual informing of universal and particular in the exemplary individual (similarity 0.79)
• Man exemplifies form-receiving because knowledge can become his hexis. (similarity 0.78)