Since Hegel, philosophy cannot stop thinking its end.
The violent transformations which Hegel's philosophy has uncovered
and caused in the structure of philosophical terms and in the terms
under which philosophy is possible is Hamacher's topic. Starting
from Hegel's commentaries on biblical scripture, Hamacher traces
the genealogy and unfolding of Hegel's thought into his mature
works--the "Phenomenology of Spirit, " the "Encyclopedia, " the
"Philosophy of History"--focusing throughout on the limits and
borders, the limitations and extremities of its conceptual and
textual movements.
Because the concept for Hegel is the end of the thing--the point
where it peaks--because it occurs by severance from its
representational content, the trace of this splitting appears
imprinted into its discursive articulation. The Hegelian text is
punctuated by a series of terms and topics that operate according
to the logic of the turning point: one function activating its
opposite, they serve as pores between mutually exclusive
experiences and establish their unity. This dialectical procedure
falters, its unity dissolves, the pores turn into aporias, wherever
conceptual exigencies surpass the reality they have instilled.
Hamacher shows that dialectics, proceeding by way of aporias,
remains unable to account for its own movement. Hegel's system must
be read from the point where its rupture fails to converge with its
end.
Analyzing both the historical and the systematic aspects of Hegel's
philosophy, addressing Kant and religious fetishism, Nietzsche and
the impossible repetition of the same, Marx and the aroma of
religion, Freud and the hysterical body, Hamacher's argument is
directed toward what in Hegel's philosophy of spirit resists
spiritualization and defeats philosophy. Aspiring to be the last
philosophy, speculative idealism has to "incorporate" all previous
systems and "spiritualize" its incorporation. Its logic of
ingestion must, however, reject with repulsion and nausea "(Ekel)"
everything that resists appropriation.
Emphasizing Hegel's claim to present the political theology of
modern society, Hamacher shows that the mechanism of nausea meant
to keep the system intact is in fact itself a mechanism foreign to
its body; it averts the promised incorporation, defeats
idealization, leaves the body politic disintegrated, and voids the
claim of the most powerful ontology of modern society to mark the
end, the completion and plenitude--the "pleroma"--of philosophy and
history. What remains--the indigestible, the unreadable, the
nondiscursive--demands yet another kind of discourse and another
practical gesture: toward a "pleroma" other than Hegel's.
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