Pre-Hegelian conceptualizations of spirit’s embodiment divide into a sculptural and a Christological modality

Evidence

The movement of spirit rendered sensuous, as conceived historically before the time of Hegel, is set forth in the second syllogism of Philosophy. If ‘incarnation’ – the embodying of the spiritual – can be said to have a fate (destin), this fate was formed by the two temporal regimes of plasticity discussed earlier. ‘Fashioning a second nature’ and the ‘turn of the double nature’ defined two different modalities of mediation between category and sensibility, between logic and nature, one in the classical and one in the modern age. The first epoch borrowed its concept of ‘hypotyposis’ from the world of art: for it, spiritual individuality was created as a statue is made. The second epoch is the heir of a Christological category – the alienation of God – which it draws on to conceptualize the relation between subjectivity and its other term, the phenomenal world. — Catherine Malabou, The Future of Hegel, 982

Categorization

• XREF: Connects to the reader’s plasticity concept — these two ‘temporal regimes of plasticity’ (fashioning second nature vs. turn of double nature) are Malabou’s core dual mapping that anchors her whole brain-work reading. — connects to: For Hegel spirit is not merely self-contained thought but essentially self-revelation and objectivity — Catherine Malabou, The Future of Hegel: Plasticity,…, 815; Two historical plasticity regimes mediated sensory spirit, the sculptural and the Christian
• DEFINE: Defines hypotyposis and distinguishes the classical sculptural paradigm from the Christological alienation-of-God paradigm of spiritual embodiment.