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Reading Hegel. Slavoj ŽižekЧитать онлайн книгу.

Reading Hegel - Slavoj Žižek


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highpoint of his metaphysical regression, are still difficult to tackle for Hegel’s readers. To avoid those difficulties, the name “Hegel” seems to have become precisely the kind of toolbox that, as Michel Foucault once stated, one should take all kinds of theory to be and out of which one takes what one needs and what appears to be useful here and now. Is contemporary Hegelianism methodologically Foucauldian? Might this even be ultimately a good thing, or maybe the best one can do with Hegel today? This raises at least a number of questions: Firstly, what does it mean that one is witnessing today not only a Hegel revival but one that risks getting rid of all the elements that were considered crucial elements of the “substance” of Hegelian thought that made it once appear too dangerous, crazy, or just tragically metaphysical? And what is a Hegel without its “metaphysical,” “megalomaniac” kernel, wherever precisely we may locate it? Is this akin to the infamous beer without alcohol?

      … it is not difficult to see that ours is a birth-time and a period of transition to a new era. Spirit has broken with the world it has hitherto inhabited and imagined, and is of a mind to submerge it in the past, and in the labour of its own transformation. Spirit is indeed never at rest but always engaged in moving forward. But just as the first breath drawn by a child after its long, quiet nourishment breaks the gradualness of merely quantitative growth – there is a qualitative leap, and the child is born – so likewise the Spirit in its formation matures slowly and quietly into its new shape, dissolving bit by bit the structure of its previous world, whose tottering state is only hinted at by isolated symptoms. The frivolity and boredom which unsettle the established order, the vague foreboding of something unknown, these are the heralds of approaching change. The gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world.3

      Hegel was born about a quarter of a millennium ago. Then, as the famous Heideggerian adage goes, he thought and then he finally died. One hundred and twenty-five years after his death, Theodor W. Adorno remarked that historical anniversaries of births or deaths create a peculiar temptation for those who had “the dubious good fortune”5 to have been born and thus to live later. It is tempting to believe that they thereby are in the role of the sovereign judges of the past, capable of evaluating everything that and everyone who came before. But standing on a higher pile of dead predecessors and thinkers does not (automatically) generate the capacity to decide the fate of the past and certainly it is an insufficient ground to judge a past thinker. A historical anniversary seduces us into seeing ourselves as subjects supposed to know – what today still has contemporary significance and what does not. They are therefore occasions on which we can learn something about the spontaneous ideology that is inscribed into our immediate relationship to historical time, and especially to the past. Adorno makes a plea for resisting the gesture of arrogantly discriminating between What is Living and What is Dead – for example – of the Philosophy of Hegel.6 Adorno viciously remarked that “the converse question is not even raised,” namely “what the present means in the face of Hegel.”7 The distinction between what is alive and dead, especially in the realm of thinking, should never be blindly trusted to be administered only by those alive right now. Being alive does not make one automatically into a good judge of what is living and not even of what it is to be alive.


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