In his discussions of “sensibility” and “feeling,” Hegel has a compelling interpretation of the emotional foundations of experience. I begin by situating “mood” within the context of “sensibility,” and then focus on the inherently “outwardizing” or self-externalizing character of mood. I then consider the different modes of moody self-externalization, for the sake of determining why we express ourselves in language. I conclude by demonstrating why the notions of emotion and spirit are necessarily linked.
In “Sense-Certainty” Hegel establishes “the now that is many nows” as the form of experience. This has implications for the interpretation of later figures within the Phenomenology of Spirit: specifically, the thing (from chapter 2), the living body (from chapter 4), and the ethical community (from chapter 6) are each significantly different forms of such a “now” in which the way that past and future are held within the present differs. Comparing these changing “temporalities” allows us to defend Hegel’s distinction (...) between nature and spirit, and his claim that only spirit has a history. This comparison also allows us to see how it is that phenomenological philosophy, and the “end of history” that it announces, is a stance of openness to the future. (shrink)
Because Dasein, as conceived by Heidegger, is inherently temporal, the "who" of Dasein can never be defined simply in terms of a (self-)present identity but must have the character of what Derrida calls "différance." Dasein 's authenticity, then, must be an embracing of this, its character as différance. This means that the "self" is "neither a substance nor a subject" but a resolution. The anticipatory resoluteness of authenticity, however, is a unique kind of resolve: it is the resolve to be (...) open to transformation. For that reason, Dasein's proper self-appropriation—authenticity—is found precisely in its inherent inappropriability. Because Dasein is always being-in-the-world, the openness of its own "who" is equally an openness of being's "what." Dasein 's authenticity is nothing other than the enactment of the question of the meaning of being. (shrink)
Hegel's dialectic "Consciousness," Part A from the Phenomenology of Spirit, is interpreted in light of the concept of "reading." The logic of reading is especially helpful for interpreting the often misunderstood dialectic of understanding, as that is described in chapter 3 of the Phenomenology, "Force and Understanding: Appearance and the Supersensible World." Hegel's concept of "the Inverted World" in particular is clarified, and from it Hegel's notion of originary difference is developed. Derrida's notion of "differance" is used to illuminate Hegel's (...) use of difference and to interpret the Hegelian metaphysics that is developed in "Force and Understanding" and in the opening moves of Hegel's Science of Logic. It is argued that the philosophical projects of Hegel and Derrida are ultimately indistinguishable. (shrink)
Against the dualistic conception of mind and matter that is characteristic of much modern philosophy, ancient philosophers (Aristotle and Sophocles) show us that our powers are always embedded in nature, and the existence of those powers is dependent upon the existence of the bodies they are “of” Aristotle’s discussion of the habituation in particular offers us the chance to see the materialityand the labor that are presupposed in the acquisition of new powers. Thucydides, finally, shows us the care needed to (...) maintain the existence of these powers, and equally the attitude of neglect that the possession of these powers naturally induces. (shrink)