The Task of Philosophy

Hegel gives an apt description of this salient difference between ancient and contemporary approaches to philosophical study. It basically goes like this. Under the weight of several centuries of tradition, philosophical study today finds ready-made theories and answers everywhere, a plethora of prefab homes for thinking. Whereas ancient philosophers learned to let a theory grow out of their concrete existence, the task today is the opposite: to free ourselves from our prefabricated principles and to impart to theory once again the enactive and enthusiastic energies of existence.

Here is the relevant passage:

The manner of study [Die Art des Studiums] in ancient times differed from that of the modern age in that the former was the proper and complete formation [Durchbildung] of the natural consciousness. Putting itself to the test at every point of its existence, and philosophizing about everything it came across, it made itself into a universality that was active through and through. In modern times [neuern Zeit], however, the individual finds the abstract form ready-made [vorbereitet]; the effort to grasp and appropriate it is more the direct driving-forth [Hervortreiben] of what is within and the truncated generation of the universal than it is the emergence [Hervorgehen] of the latter from the concrete variety of existence. Hence the task nowadays consists not so much in purging the individual of an immediate, sensuous mode of apprehension, and making him into a substance that is an object of thought that thinks, but rather in just the opposite, in freeing determinate thoughts from their fixity so as to give actuality [zu verwirklichen] to the universal and impart to it spiritual life [zu begeisten].

G. W. F. Hegel, Phenomenology of Spirit, trans. A. V. Miller (Oxford University Press, 1977), 19-20. Phänomenologie des Gesistes (1806), ed. J. Hoffmeister (6th ed.; Hamburg, Felix Meiner Verlag, 1952), 30.



Doubling Down: Doing Deconstruction During Derrida’s Death

I’m doubling down on doing deconstruction, and apparently I’m doubling down on that phrase, “doubling down,” which I already said once (too much) in the title and have now used way too much at this point. I promise not to use it again here, but the excess is part of my point: an exercise in exorbitance, a propensity for verbosity…it’s all part of what draws me to deconstruction. There is something about the double movement, speaking in two directions at the same time, writing in a way that avoids the temptation to resolve ambiguity and paradox into something easily digested by normal opinion (doxa). That is stylistically interesting, like the apophatic rhetoric used in mysticism and negative theology. But it’s not only a matter of style. It’s never merely style for mystics and theologians either. The simultaneously inventive and destructive movement of deconstruction discloses something about wisdom, about the way things really are, about the basic orientation around which philosophy takes place. But I’m getting ahead of myself.  Continue reading