Past moments of spirit form a habitus that dialectic reactualizes.

Evidence

In a certain sense the notion of ις defines a kind of time within time, as if time (ρνς) could, in the transition from a simple πθς to the µεταλ that belongs to the process of ις, exhibit a strange ability to double itself. For ις, as second nature, involves a second nature of time which no longer is part of nature. Nature is repeated because it is transformed; ις is a power elevating time itself to the second power. If Hegel does indeed treat habit as the determining moment of the Anthropology, it is because habit makes possible the transition of nature into spirit, revealing and putting into perspective a temporality no longer belonging to the simple rule of time. — Catherine Malabou, The Future of Hegel, 485 (#expands, via linked claim)

The very grandeur of logical deductions may inadvertently take on a provincial quality. Benjamin’s writings are an attempt in ever new ways to make philosophically fruitful what has not yet been foreclosed by great intentions. The task he bequeathed was not to abandon such an attempt to the estranging enigmas of thought alone, but to bring the intentionless within the realm of concepts: the obligation to think at the same time dialectically and undialectically. — Theodor W. Adorno, Minima Moralia, 170 (#expands, via linked claim)

Categorization

• XREF: connects to: A person’s varied past selves all exist in the mode of having been — Jean-Paul Sartre, Being and Nothingness: An Essay on…, 418; Man’s habit-forming power exemplifies spirit’s incarnation in time.; Dialectical sublation operates as speculative mourning over past selves. (+5 more)

Related

• Spirit’s past moments form a habitus always ready to be reactualized (similarity 0.87)
• Dialectical processuality behaves like habitual disposition stored for reactualization (similarity 0.81)
• Change presupposes a self-sustained nihilating synthesis rather than mere given becoming (similarity 0.80)
• Humans as habit-forming creatures exemplify spirit’s incarnation (similarity 0.80)
• Habit elevates time to a second power enabling nature’s transition into spirit (similarity 0.80)
• Hegelian dialectic has no outside from which to analyze time (similarity 0.80)
• Habit functions paradoxically as both a force of death and of life (similarity 0.79)
• Man’s habit-forming power exemplifies spirit’s incarnation in time. (similarity 0.79)
• Heidegger reads time’s sublation as spirit’s static beatific present. (similarity 0.79)
• Hegelian time reduces every occurrence to an indication of what already passed (similarity 0.79)
• The future arises only from reanimating the familiar and habitual (similarity 0.79)
• Habit is spirit’s reduction of nature into possessable logical determinations (similarity 0.78)
• Hegel’s temporal movement spans both logical structure and historical unfolding (similarity 0.78)
• Hegelian time is being that is not and not-being that is (similarity 0.78)

Broader Connections

• Habit elevates time to a second power enabling nature’s transition into spirit #expands (0.80) — Catherine Malabou, The Future of Hegel, 485
• Thinking must hold dialectic and its opposite together at once #expands (0.80) — Theodor W. Adorno, Minima Moralia, 170
• Dialectic’s history of oscillation between essential and accidental proves its speculative power #corroborates (0.75)