Spirit’s past moments form a habitus always ready to be reactualized

Evidence

Each moment of the development of spirit is itself an ις. On their own, the figures of spirit’s past history constitute a habitus, a way of being or permanent disposition whose virtual existence remains always ready to be reactualized. Consequently, it can be argued that dialectical processuality behaves in the manner of speculative habit: permitting spirit to possess its own past moments, granting spirit’s development a pedagogical dimension. — Catherine Malabou, The Future of Hegel, 1012

Categorization

• DEFINE: Defines the dialectical past as a habitus — a permanent disposition held in virtual existence — which is the core plasticity mechanism of renewal.
• XREF: Links the habitus-as-dialectical-past to contemporary plasticity/neuroplasticity work, where past traces remain implicitly available for reconfiguration. — connects to: Past moments of spirit form a habitus that dialectic reactualizes.; Man’s habit-forming power exemplifies spirit’s incarnation in time.; Habit elevates time to a second power enabling nature’s transition into spirit — Catherine Malabou, The Future of Hegel: Plasticity,…, 485 (+2 more)
• QUESTION: Worth chasing: does spectral/virtual reactualization align with how habit in enactive or psychoanalytic thought (e.g., Freudian Nachträglichkeit) surfaces?

Broader Connections

• Past moments of spirit form a habitus that dialectic reactualizes. #expands (0.90)
• Man’s habit-forming power exemplifies spirit’s incarnation in time. #exemplifies (0.80)
• Humans as habit-forming creatures exemplify spirit’s incarnation #exemplifies (0.80) — Catherine Malabou, The Future of Hegel, 489
• Habit is spirit’s mechanism for converting resistance into supple instruments. #expands (0.80)
• Habit elevates time to a second power enabling nature’s transition into spirit #qualifies (0.75) — Catherine Malabou, The Future of Hegel, 485