Humans as habit-forming creatures exemplify spirit’s incarnation

Evidence

In the course of moving from one mode of time (the noetic) to another (the time of human habit-forming), Hegel has completed the trajectory of Greek subjectivity. In a close examination of his reading of De Anima, we have been able to show that the development and evolution of the Anthropology is determined by a dialectical movement itself controlling the relations between the noetic process and its exemplification. Man, he who has the power to acquire habits, provides the singular example of spirit in its incarnation. — Catherine Malabou, The Future of Hegel, 489

Categorization

• XREF: The claim that man’s power to acquire habits is the singular example of spirit in its incarnation resonates with the body/habit work in her brain theory and with the embodied anthropology of the midwife’s-tale material on technique. — connects to: Spirit’s past moments form a habitus always ready to be reactualized — Catherine Malabou, The Future of Hegel: Plasticity,…, 1012; Habit is spirit’s reduction of nature into possessable logical determinations — Catherine Malabou, The Future of Hegel: Plasticity,…, 1052; Habit entails spirit’s self-sacrifice into lifeless determinate form — Catherine Malabou, The Future of Hegel: Plasticity,…, 1053 (+5 more)

Broader Connections

• Man’s habit-forming power exemplifies spirit’s incarnation in time. #corroborates (0.98)
• Habit enables the incarnation of the divine in the human #expands (0.90) — Catherine Malabou, The Future of Hegel, 1257
• Habit-formed man is spirit embodied without need of external referents #qualifies (0.82) — Catherine Malabou, The Future of Hegel, 585
• Habit elevates time to a second power enabling nature’s transition into spirit #expands (0.75) — Catherine Malabou, The Future of Hegel, 485