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43104Re: [hegel] Some thoughts on Jean Wahl

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  • stephen theron
    Nov 19, 2018
      Yet we don't want to forget that Christianity is and ever will be a form of Judaism, the religion of Israel, the "fulfilled" form, namely. My impression is that Hegel became more aware of and gave increasing place to this in later years, which is not to say that he especially emphasised it.

      Stephen Theron.

      From: hegel@yahoogroups.com <hegel@yahoogroups.com> on behalf of John Bardis jgbardis@... [hegel] <hegel@yahoogroups.com>
      Sent: 18 November 2018 22:26
      To: hegel@yahoogroups.com
      Subject: Re: [hegel] Some thoughts on Jean Wahl
       
       

      Hello Stephen,
       
      The section isn't as vague as all that. Of course we would have to look at it. It certainly begins, though, in the situation of Rome. And really one could just as well say it begins with just the general situation. To a large extent this would be determined by the influence of Platonism in some form or another. But it has absolutely nothing to do with Judaism. And, whatever the general situation from which it starts, it very quickly becomes explicitly about Christianity. So Christianity is not really the unhappy consciousness as such. It is rather the eventual cure for the unhappy consciousness.
       
      The Unhappy Consciousness is quite explicitly a syllogism. Its three moments are the universal, the particular and the individual moments. So if Wahl only deals with the first two moments of the Unhappy Consciousness--then that is obviously completely inadequate.
       
      The first moment of the Unhappy Consciousness--where God is all and man and the world is nothing--is the unhappy consciousness in its proper form.. This gives the name to the development. But it is a development. It is a syllogism. It is not a simple thing. But perhaps Wahl presents it like this, dealing with only the first moment to any extent. Perhaps this has led to the habit, by Sartre for instance, of referring to the unhappy consciousness as a thing rather than a syllogism. And ever since then we hear talk about the unhappy consciousness as though it were a thing--as though it were only its first moment.
       
      And perhaps in the beginning it is necessary just to try to convey one simple idea from Hegel. Perhaps that was all that Wahl could hope to do back then. But today we should be able to engage with the whole section, with the whole syllogism. After all it ain't that long. What? Did Wahl just get bored or something that he only went 2/3 the way through?
       
      John
       
       
       
      -----Original Message-----
      From: 'Stephen Cowley' stephen.cowley@... [hegel] <hegel@yahoogroups.com>
      To: hegel <hegel@yahoogroups.com>
      Sent: Sun, Nov 18, 2018 4:04 pm
      Subject: Re: [hegel] Some thoughts on Jean Wahl

       
      I’m note sure about that. Epicureanism would fit the bill about as well – at least in the more pious form it is given by Diogenes Laertius. Neo-Platonism led on to Gnosticism and according to its way of thinking the pure beyond is accessible to the intellect, plus “What is there is also here” as Plotinus says, if I remember correctly. The section is couched in such general terms that one guess is as good as another. Perhaps it is supposed to apply to any situation where the traditional order of faith has broken down, or been trampled down by the Roman Legions.
      Stephen Cowley
       
      Sent: Saturday, November 17, 2018 3:14 PM
      Subject: Re: Fw: [hegel] Some thoughts on Jean Wahl
       
       
      Hello Stephen,
       
      Yes, to say that the unhappy consciousness has to do with Judaism is incorrect. As you point out, obviously Judaism is not a third to Stoicism and Skepticism. The true third to Stoicism and Skepticism, where God is everything and we are nothing, would be Neo-Platonism.
       
      This Neo-Platonism very quickly becomes Christianity--and Judaism doesn't enter in at all. Hegel does attempt to correct this in his lectures on determinate religion.
       
      The third form of the unhappy consciousness, by the way, has to do with the confession and forgiveness of sins to a priest. The priest, as the mediator between God and man, is then transformed into the embodiment of reason. And the forgiven person becomes more or less happy. This forgiveness is a precursor to the mutual forgiveness between the beautiful soul and the agent later in the book.
       
      John
       

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