Adrian Johnston
speaker
618 appearances
1 recordings
1 series
first heard Jan 2020
last heard Jan 2020
Adrian Johnston’s voice in public audio — every appearance, attributed to the second.
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Appearances
that this person, whether, you know, someone with no knowledge of the culture or say, you know, an intelligent alien, you know, were to read all of these things about Hegel, that the most reasonable conclusion that this individual would reach would be that there were many, many different philosophers who all happened to be named Hegel.
And in terms of Hegel's reception from his own lifetime up through the present, he is rendered in,
just a teeming multitude of incommensurable fashions that, you know, for example, you know, in the 1830s and 1840s that, you know, of course, Marx and Engels emerged out of the Berlin-centered young left Hegelian group.
But, you know, in terms of politics, there were, you know, far right, far left, and everything in between, you know, versions of Hegel.
In terms of thinking about Hegel's relationship to religion,
There's readings that run the gamut from he is a particularly virulent and insidious atheist to he is an orthodox Protestant who's looking to make Protestant theology the very ground of philosophy itself as a discipline.
And again, everything in between.
And of course, his name has not only divided people politically from the 1830s to the present, but you also see in terms of the subsequent years
trajectory of Western philosophy, that Hegel is very much involved in the split that emerges at the turn of the previous century between the analytic and continental traditions with analytic philosophy originating in part as a virulent reaction against 19th century British Hegelianism.
And based on that, what people like Russell Moore and company took Hegel to be about
So there have been struggles around Hegel and claiming Hegel's legacy that have, you could say, have been constants over the course of the past two centuries of Western philosophy and associated branches of theory and practice in the Western cultural context.
So Hegel is a lightning rod for a lot of issues, and it makes him an interesting figure to deal with, in part because of this complicated reception.
And indeed, a lot of what's at stake in terms of what people like Zizek and myself, as well as those we disagree with amongst our contemporaries, are doing is continuing some of these struggles that have been going on for quite a while.
So that, I think, is important just to bear in mind as a kind of just background contextual factor here.
surrounding issues having to do with Hegel in particular.
But to really, you know, now to get to the heart of your question, in my view, at least when it comes to the core of Zizek's properly philosophical interests and his investment in forging a materialist ontology that also includes a theory of subjectivity, that here German idealism and especially
German idealism in its later phases, as it is represented by Schelling and Hegel in their shared pushback against aspects of Kant's and Fichte's philosophies, that what both Schelling and Hegel are interested in starting in the mid 1790s and continuing on through the rest of both of their intellectual itineraries, what both of them are interested in doing is bringing together
something along the lines of Spinoza's radically monistic ontology that, you know, indeed can be seen as proximate to certain versions of materialism or naturalism.
How to commit to an ontology that is radically monist in, you know, in the vein of
of Spinoza's metaphysics, but to do so in a way that, unlike with Spinoza, does not result in a kind of hard-nosed determinism and subject-squelching reductivism that says that the only thing that really exists is this trans-individual, impersonal, anonymous substance, whether Spinoza calls it
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