The Christian God is the primal speculative instance because he reflects on himself.

Evidence

God’s self-identity is, however, not formal and empty. Even in the conceptual element God is already differentiated, and does not remain ‘aloof and enclosed within himself’. As ‘underlying and essential power’, he . — Catherine Malabou, The Future of Hegel, 663 (#expands, via linked claim)

What appears from this passage is that consciousness only represents God because God re-presents himself; consciousness is only at a distance from God because God distances himself from himself. — Catherine Malabou, The Future of Hegel, 163 (#expands, via linked claim)

Categorization

• XREF: connects to: God’s self-seeing in a single moment is Christianity’s speculative principle.; God’s self-identity is differentiated and not empty even in pure thought — Catherine Malabou, The Future of Hegel: Plasticity,…, 663; The human ideal of God is a self-contradictory synthesis of the in-itself and for-itself — Jean-Paul Sartre, Being and Nothingness: An Essay on…, 67 (+5 more)

Related

• God’s self-seeing in a single moment is Christianity’s speculative principle. (similarity 0.92)
• God’s self-gaze divides the divine self by perspectival distance (similarity 0.88)
• Christianity makes divine self-vision a single decisive moment. (similarity 0.88)
• God’s self-identity is differentiated and not empty even in pure thought (similarity 0.86)
• God’s self-gaze is the model for all speculative self-presentation in Hegel. (similarity 0.86)
• Greek gods lack self-knowing inwardness while the Christian God discloses his inner being. (similarity 0.86)
• The Christian God is the first figure that sees itself coming (similarity 0.85)
• Consciousness’s distance from God mirrors and derives from God’s own self-distancing (similarity 0.84)
• God’s self-knowledge occurs through human self-consciousness and knowledge of God (similarity 0.84)
• Human representation of God is grounded in God’s prior self-representation (similarity 0.84)
• Christian art’s god differs from Greek sculpture by possessing inward self-knowledge. (similarity 0.83)
• For Hegel God’s essence includes self-representation and being-for-itself (similarity 0.83)
• Divine self-identity already contains differentiation within itself. (similarity 0.83)
• God can be transcendent as pure difference without being an otherworldly entity (similarity 0.81)
• For Hegel spirit is not merely self-contained thought but essentially self-revelation and objectivity (similarity 0.80)

Broader Connections

• God’s self-identity is differentiated and not empty even in pure thought #expands (0.82) — Catherine Malabou, The Future of Hegel, 663
• Consciousness’s distance from God mirrors and derives from God’s own self-distancing #expands (0.78) — Catherine Malabou, The Future of Hegel, 163
• The human ideal of God is a self-contradictory synthesis of the in-itself and for-itself #expands (0.75) — Jean-Paul Sartre, Being and Nothingness, 67
• Greek gods lack self-knowing inwardness while the Christian God discloses his inner being. #expands (0.75)
• Sublating sensuous immediacy leaves God presented to knowledge as representation #corroborates (0.72)
• For Cusa, the all-seeing gaze itself constitutes God’s representation #expands (0.72) — Jeremy Bentham, The Panopticon Writings, 51