Religious representation distorts the concept by temporalizing and spatializing it

Evidence

Representation, thus, first appears as a process which temporalizes the conceptual content. The concept’s logical moments would appear as chronological moments. Such a linear temporalization is echoed by a movement of spatialization. Indeed, representation separates (trennt) the speculative moments by juxtaposing them to each other, by solidifying the elements which form the living whole of the concept endowing them with an autonomous existence. — Catherine Malabou, The Future of Hegel, 661

Categorization

• XREF: This mechanism — representation as the linear temporalization and spatial solidification of the concept — is the exact institutional-discursive arrangement by which speculative content takes fixed religious shape, bridging toward the MOC thread on how passive plastic receptivity gets held in a determinate form. — connects to: Religion’s representation of spirit differs fundamentally from art’s figurative imaging; Revealed Religion recapitulates logic’s concept-judgement-syllogism structure point for point — Catherine Malabou, The Future of Hegel: Plasticity,…, 651; Representation distorts the concept by temporalizing and spatializing its logical moments — Catherine Malabou, The Future of Hegel: Plasticity,…, 661 (+1 more)
• QUESTION: If representation temporalizes and spatializes the concept into fixed spheres held in place by ‘finite reflective categories,’ what breaks that hold so the representation can be re-sublated into speculative thought? The trigger for release is not yet specified here.