The Future of Hegel: Plasticity, Temporality, Dialectic

Hypatia ◽  
2000 ◽  
Vol 15 (4) ◽  
pp. 196-220 ◽  
Author(s):  
Catherine Malabou
Keyword(s):  
End Of History ◽  
The Future ◽  
The End Of History

At the center of Catherine's Malabou's study of Hegel is a defense of Hegel's relation to time and the future. While many readers, following Kojève, have taken Hegel to be announcing the end of history, Malabou finds a more supple impulse, open to the new, the unexpected. She takes as her guiding thread the concept of “plasticity,” and shows how Hegel's dialectic—introducing the sculptor's art into philosophy—is motivated by the desire for transformation. Malabou is a canny and faithful reader, and allows her classic “maître” to speak, if not against his own grain, at least against a tradition too attached to closure and system. Malabou's Hegel is a “plastic” thinker, not a nostalgic metaphysician.

scholarly journals Capí­tulo Segundo: Mundo Reo.

Xihmai ◽  
2013 ◽  
Vol 5 (10) ◽  
Author(s):  
Jesús Ignacio Panedas Galindo
Keyword(s):  
Key Words ◽  
Future Generations ◽  
Human Race ◽  
End Of History ◽  
Palabras Clave ◽  
The Future ◽  
The End Of History ◽  
The Individual

Resumen Cuando se empezaron a conocer los testimonios de los supervivientes de los campos de exterminio nazis, la humanidad se consternó. El sufrimiento provocado y la aplicación sistemática y consciente de la técnica a la destrucción de la persona, fueron descubrimientos que pusieron en alerta al hombre sobre la naturaleza del hombre mismo.   Tanto fue el horror que se alcanzó a entrever a través de las narraciones que el  tiempo  se  congeló.  El  reclamo  silencioso  de  las  auténticas  ví­ctimas, quienes murieron, se suspendió en el aire de la memoria hasta que los responsables reconocieran sus culpas. El olvido no podí­a abrazar tan profundos crí­menes.   Por este motivo no puede realizarse el fin de la historia. Los sufrimientos del hombre provocados hasta este grado por el mismo hombre fuerzan un pendiente que ya no puede borrarse. El grito de dolor recuerda a las generaciones futuras la necesidad de una reparación, del perdón, del reconocimiento.   Palabras Clave: Testimonio, memoria, campos de exterminio, fenomenologí­a, hermenéutica, sufrimiento, herencia.   Abstract When testimony from the survivors from Nazi extermination fields were first known, the human race filled with dismay. The suffering provoked and the systematic conscious application of the technique of destruction of the individual, were discoveries that alerted the individual on the nature of the individual itself.   Such a horror was seen through the narrations that time froze.     The silent demand from the authentic victims, who died, was suspended on the air of memory until the responsible recognized their  guilt. Obscurity could not hold such deep crimes.   For this reason the end of history cannot be made. The suffering of the individual provoked up to this point by the individual itself, force an unresolved point that cannot be erased.   The scream of pain reminds the future generations the need to repair, forgive and recognize it.   Key words: Testimony, memory, extermination fields, phenomenology, hermeneutics, suffering, inheritance.

scholarly journals Scientific Realism and the Future Development of Science

Diametros ◽  
2019 ◽  
pp. 61-71
Author(s):  
Seungbae Park
Keyword(s):  
Scientific Realism ◽  
Future Development ◽  
End Of History ◽  
The World ◽  
Genetic Fallacy ◽  
The Future ◽  
The End Of History

Nickles raises many original objections against scientific realism. One of them holds that scientific realism originates from the end of history illusion. I reply that this objection is self-defeating and commits the genetic fallacy. Another objection is that it is unknowable whether our descendants will regard our current mature theories as true or false. I reply that this objection entails skepticism about induction, leading to skepticism about the world, which is inconsistent with the appeal to the end of history illusion. Finally, I argue that we have an inductive rationale for thinking that will lead our descendants to regard our current mature theories as true.

The End of History Illusion

Science ◽  
2013 ◽  
Vol 339 (6115) ◽  
pp. 96-98 ◽  
Author(s):  
Jordi Quoidbach ◽  
Daniel T. Gilbert ◽  
Timothy D. Wilson
Keyword(s):  
Young People ◽  
Older People ◽  
Middle Aged ◽  
End Of History ◽  
Aged People ◽  
The Past ◽  
Future People ◽  
The Future ◽  
The End Of History

We measured the personalities, values, and preferences of more than 19,000 people who ranged in age from 18 to 68 and asked them to report how much they had changed in the past decade and/or to predict how much they would change in the next decade. Young people, middle-aged people, and older people all believed they had changed a lot in the past but would change relatively little in the future. People, it seems, regard the present as a watershed moment at which they have finally become the person they will be for the rest of their lives. This “end of history illusion” had practical consequences, leading people to overpay for future opportunities to indulge their current preferences.

Confusions idéologiques et dimensions religieuses

Res Publica ◽  
1975 ◽  
Vol 17 (3) ◽  
pp. 333-339
Author(s):  
Jeanne Hersch
Keyword(s):  
Meaning In Life ◽  
Human Condition ◽  
Social Structures ◽  
Future Time ◽  
End Of History ◽  
Total War ◽  
The Future ◽  
The End Of History ◽  
The Absolute ◽  
Common Action

«Ideology» means here a collective project, immanent to society, «religion», a collective committment towards an absolute, a transcendent source of meaning and value.To day the ideological belief that we could, by destroying present social structures and the use of new technics, enjory happiness, brotherhood and justice at once becomes a substitute for the absolute of religion.Absolutized ideologies destroy the conditions of meaning in life by dissimulating «the perfect imperfection» of human condition.  Ideological eschatology expects «an end of history» located in future time, to be reached under the scientific guidance of political ingenieurs.  For religious eschatology, the end of history is transcendent, «beyond time», in eternity. Christians and marxists in search for understanding and common action are usually confusing the future with eternity, immanence with transcendence.Even in a fight to death, transcendence allows a beyond, a dimension of possible brotherhood or communion. After its destruction by absolutisation of an immanent project, there only remains total war and technical power.

Cultural Differences in Susceptibility to the End of History Illusion

2021 ◽  
pp. 014616722110368
Author(s):  
Brian W. Haas ◽  
Kazufumi Omura
Keyword(s):  
Cultural Differences ◽  
Cultural Difference ◽  
Cultural Context ◽  
Self Esteem ◽  
Future Change ◽  
End Of History ◽  
The Past ◽  
The Future ◽  
The End Of History ◽  
The Difference

The End of History Illusion (EoHI) is the tendency to report that a greater amount of change occurred in the past than is predicted to occur in the future. We investigated if cultural differences exist in the magnitude of the EoHI for self-reported life satisfaction and personality traits. We found an effect of culture such that the difference between reported past and predicted future change was greater for U.S. Americans than Japanese, and that individual differences in two aspects of the self (self-esteem and self-concept clarity) mediated the link between culture and the magnitude of the EoHI. We also found a robust cultural difference in perceptions of past change; U.S. Americans tended to think about the past more negatively than their Japanese counterparts. These findings yield new insight onto the link between cultural context and the way people remember the past and imagine the future.

scholarly journals Recycled Dystopias: Cyberpunk and the End of History

Arts ◽  
2018 ◽  
Vol 7 (3) ◽  
pp. 31 ◽  
Author(s):  
Elana Gomel
Keyword(s):  
Historical Imagination ◽  
End Of History ◽  
The Past ◽  
Runner Blade ◽  
Francis Fukuyama ◽  
Blade Runner ◽  
Crucial Difference ◽  
The Future ◽  
The End Of History ◽  
Fredric Jameson

While cyberpunk is often described as a dystopian genre, the paper argues that it should be seen rather as a post-utopian one. The crucial difference between the two resides in the nature of the historical imagination reflected in their respective narrative and thematic conventions. While dystopia and utopia (structurally the same genre) reflect a teleological vision of history, in which the future is radically different from the present, post-utopia corresponds to what many scholars, from Fredric Jameson and Francis Fukuyama to David Bell, have diagnosed as the “end of history” or rather, the end of historical teleology. Post-utopia reflects the vision of the “broad present”, in which the future and the past bleed into, and contaminate, the experience of “now”. From its emergence in the 1980s and until today, cyberpunk has progressively succumbed to the post-utopian sensibility, as its earlier utopian/dystopian potential has been diluted by nostalgia, repetition and recycling. By analyzing the chronotope of cyberpunk, the paper argues that the genre’s articulation of time and space is inflected by the general post-utopian mood of global capitalism. The texts addressed include both novels (William Gibson’s Neuromancer, Neal Stephenson’s Snow Crash and Matthew Mather’s Atopia) and movies (Blade Runner, Blade Runner 2049 and Ex Machina).

Sign in / Sign up

Export Citation Format

Share Document