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  1. Brandom Vs. Hegel: The Relation of Normativity and Recognition to the True Infinite.Alper Turken - 2015 - Hegel Bulletin 36 (2):225-247.
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  • Nature, Spirit, and Revolution: Situating Hegel's Philosophy of Nature.Kirill Chepurin - 2016 - Comparative and Continental Philosophy 8 (3):302-314.
    This paper ties together several anthropological and naturphilosophische themes in Hegel in order to re-examine the place of the philosophy of nature in the Encyclopedia. By taking Hegel’s anthropology as a starting point, I argue that his philosophy of nature has for its subject not nature “as such,” but nature as cognized by Geist, so that the identity of these two natures is only constructed by spirit itself retroactively. I trace the origin of this difference to the revolutionary event that (...)
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  • Negen-U-Topic Becoming: On the Reinvention of Youth.Joff P. N. Bradley - 2020 - Educational Philosophy and Theory 52 (4):443-454.
    At first glance a Russian anarchist’s revolutionary address to the youth of his day made in the late 19th century and the address to youth made by a contemporary French philosopher may appear to have little in common as their context and era are ostensibly very different. How would Petr Kropotkin’s address be understood in our time? Are Kropotkin’s concerns the same as those raised by Bernard Stiegler? Could Kropotkin speak of universal concerns, a sense of elevation and sublimation not (...)
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  • Is (It) Time to Leave Eternity Behind? Rethinking Bildung's Implicit Temporality.Kjetil Horn Hogstad - forthcoming - Journal of Philosophy of Education.
    Journal of Philosophy of Education, EarlyView.
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  • Reverberating the Glas: Towards a Deconstructive Account of Particularity in Hegel's Logic of the Concept.Jakub Mácha - forthcoming - Hegel Bulletin:1-28.
    Understanding Hegel's account of particularity has proven to be anything but straightforward. Two main accounts of particularity have been advanced: the particular as an example or instance and the particular as a subjective perspective on a universal concept. The problem with these accounts is that they reduce particularity either to singularity or to universality. As Derrida's analyses make apparent, the ‘structure of exemplarity’ in Hegel is quite intricate. Hegel uses ‘example’ in three senses: it means ‘instance’, ‘illustration’, or ‘model’, ‘exemplary (...)
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  • Aesthetic Negativity and Aisthetic Traits.Jonathan Owen Clark - 2015 - Critical Horizons 16 (1):52-69.
    This article concerns the notion of aesthetic negativity, and related ideas regarding the autonomy of art. After giving some initial definitions and a brief historical sketch of these concepts, we will examine the definition proposed by arguably the greatest thinker of aesthetic negativity, Theodor Adorno, and its recent semiotic reconstruction in the work of Christoph Menke. This reconstruction configures aesthetic negativity and autonomy jointly as the capacity of artworks, and the experiences that they occasion; to processurally negate ‘‘automatic’’ modes of (...)
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  • Irigaray's To Be Two: The Problem of Evil and the Plasticity of Incarnation.Ada S. Jaarsma - 2003 - Hypatia 18 (1):44-62.
    Increasingly, feminist theorists, such as Alison Martin and Ellen T. Armour, are attending to the numerous religious allusions within texts by Luce Irigaray. Engaging with this scholarship, this paper focuses on the problematic of evil that is elaborated within Irigarayan texts. Mobilizing the work of Catherine Malabou, the paper argues that Malabou's methodology of reading, which she identifies as "plastic," illuminates the logic at work within Irigaray's deployment of sacred stories.
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  • The Times of Desire, Hope and Fear: On the Temporality of Concrete Subjectivity in Hegel’s Encyclopaedia.Heikki Ikäheimo - 2012 - Critical Horizons 13 (2):197 - 219.
    The aim of this article is to show that the Philosophy of Subjective Spirit in Hegel’s mature Encyclopaedia of Philosophical Sciences contains the outlines of a philosophically rich notion of the constitutive temporality of subjectivity. The temporality of the being of Hegel’s concrete subject is intimately connected with embodiment and sociality, and is thus an essential element of its fully detranscendentalized inner-worldly nature.
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  • But in the End, Why is Deleuze “Anti-Hegelian”? At the Root of the Hegel–Deleuze Affair.Giacomo Pezzano - 2014 - Religija Ir Kultura [Religion and Culture] 14:89-110.
    Deleuze said that he detested Hegelianism and dialectics: this paper claims that Deleuze is contra Hegel because he has and proposes a different philosophical system. Thus, I suggest that if we want to understand the reason of such a “disgust,” we need to focus the philosophical question that moves the entire Deleuzian system (§ 1). Then, I explain that if the ground-question of Hegel’s philosophy is “how is it possible that things are surpassed, that they go on?”, the Deleuzian one (...)
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  • The Living System: Life, Ideation and Freedom in Hegel's Phenomenology of Spirit.Johanna Martha Matocha - unknown
    This dissertation engages the question of the relation between nature and rationality, and the conditions of our freedom, through the lens of the concept of Life. It begins by analyzing biological life in Kants Critique of Judgment as a form of judgment bridging theoretical and practical reason. Kants argument is limited, however, because it returns us to ourselves with new insight only about our judgment, but not about natural life. Hegel, by contrast, begins his treatment of self-consciousness in the Phenomenology (...)
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  • Transcendental Materialism as a Theoretical Orientation to the Study of Religion.Thomas Lynch - unknown
    Transcendental materialism is a philosophical perspective that uses German Idealism, Marxism, psychoanalysis and natural science to offer a materialist account of subjectivity and culture. This essay compares this philosophical framework with recent work in the study of religion and philosophy of religion. While transcendental materialism has until now been unconcerned with religion, it offers parallels with this recent work. It differs, however, in its specific understanding of the material dimension of the dialectical relationship between abstraction/conceptuality and practice/embodiment.
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  • Educational Plasticity: Catherine Malabou and ‘the Feeling of a New Responsibility’.Emile Bojesen - 2015 - Educational Philosophy and Theory 47 (10):1039-1051.
    This paper attempts to reintegrate the concept of plasticity into educational philosophy. Although John Dewey used the concept in Democracy and Education it has not generated much of a critical or practical legacy in educational thought. French philosopher, Catherine Malabou, is the first to think plasticity rigorously and seriously in a contemporary philosophical context and this paper outlines her thinking on it as well as considering its applicability to education. My argument is that her definition not only successfully reintroduces the (...)
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  • Alain Badiou, the Hebb-Event, and Materialism Split From Within.Adrian Johnston - 2008 - Angelaki 13 (1):27 – 49.
  • Plasticity: A New Materialist Approach to Policy and Methodology.Jasmine B. Ulmer - 2015 - Educational Philosophy and Theory 47 (10):1096-1109.
    This article examines Catherine Malabou’s philosophical concept of plasticity as a new materialist methodology. Given that plasticity simultaneously maintains the ability to receive, give, and annihilate form, plasticity and plastic readings offer material-discursive possibilities for educational research. This article begins by discussing the evolution of plasticity, applications thereof, and its location within new materialist philosophy. To then demonstrate the possibilities of plasticity, this article takes the example of educational policy reform in relation to technology-centered models of education. A plastic reading (...)
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  • A Jurisprudence of Indignation.Oscar Guardiola-Rivera - 2012 - Law and Critique 23 (3):253-270.
    This paper argues that the images evoked in the literature of the Spanish indignados, and other contemporary global justice movements, specifically those of disciplinary and social decadence, a space–time beyond the limits of the possible, obligations across generations, and, ultimately, of universal history as horizon and anticipation, reactivate the legal critique of absolute property that featured so prominently in nineteenth-century accounts of law, civil society, and revolutionary right, and then again in the context of twentieth-century decolonization and revolutionary movements. Insofar (...)
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  • Dialectics and Difference: Negative Dialectics as a Logic of Action.Sergio Sevilla - 2019 - Hegel Bulletin 40 (3):484-499.
    This paper argues that the different ways of facing Hegel's system, as an impossible attempt to harmonize tradition and openness to novelty, respond to an underlying malaise: that provoked by the disturbing question of “the actuality of philosophy” after Hegel. That question insistently arises with respect to different paradigms of contemporary philosophy, and is found in critical theory, in analytical philosophy of action, in Žižek's materialism, and in Derrida's deconstructive reading. Adorno's interpretation introduces the tension between universal concepts and laws, (...)
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  • Catherine Malabou, Plasticity at the Dusk of Writing: Dialectic, Destruction, Deconstruction, New York: Columbia University Press, 2010. Hardback. 96 Pp. ISBN 978-0-2311-4524-4. [REVIEW]Chris Lloyd - 2013 - Derrida Today 6 (2):265-270.
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  • Hegel on Reflection and Reflective Judgement.Elaine P. Miller - forthcoming - Hegel Bulletin:1-26.
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  • Deforming the Figure: Topology and the Social Imaginary.Scott Lash - 2012 - Theory, Culture and Society 29 (4-5):261-287.
    Topology is integral to a shift in socio-cultural theory from a linguistic to a mathematical paradigm. This has enabled in Badiou and Žižek a critique of the symbolic register, understood in terms of pure conceptual abstraction. Drawing on topology, this article understands it instead in terms of the figure. The break with the symbolic and language necessitates a break with form, but topologically still preserves a logic of the figure. This becomes a process of figuration, indeed a process of `deformation'. (...)
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  • The Future is Plastic: Refiguring Malabou’s Plasticity.Alexander Hope - 2014 - Journal for Cultural Research 18 (4):329-349.
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  • Julia Peters. Hegel on Beauty. New York and London: Routledge, 2015. ISBN 978-1-138-79595-2 . Pp. 161. £85.00.Martin Donougho - 2018 - Hegel Bulletin 39 (1):174-179.
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