000			03783cam a22003738i 4500
001			on1147952634
003			OCoLC
005			20240726104819.0
008			200323s2020 nyu ob 001 0 eng
010			_a2020013865
040			_aDLC _beng _erda _cDLC _dOCLCO _dOCLCQ _dOCLCF _dRECBK _dNT _dJSTOR
020			_a9780231552929 _q((electronic)l(electronic)ctronic)
042			_apcc
050	0	0	_aB2929 _b.B487 2020
049			_aMAIN
100	1		_aRawlinson, Mary C., _e1
245	1	0	_aThe betrayal of substance : _bdeath, literature, and sexual difference in Hegel's "Phenomenology of spirit" / _cMary C. Rawlinson.
260			_a[New York : _bColumbia University Press], _c(c)2020.
300			_a1 online resource
336			_atext _btxt _2rdacontent
337			_acomputer _bc _2rdamedia
338			_aonline resource _bcr _2rdacarrier
347			_adata file _2rda
504			_a2
520	0		_a"Few works have had the impact on contemporary philosophy exerted by Hegel's Phenomenology of Spirit. Twentieth-century philosophers in France were bound together by a reading of Hyppolite's translation and commentary. Sartre, Merleau-Ponty, Lacan, and Bataille were all shaped by Kojève's lectures on the book. Late twentieth-century philosophers such as Derrida, Lyotard, Deleuze, and Irigaray all operate against a Hegelian horizon. Similarly, in Germany Heidegger, Adorno, and Habermas developed their philosophies in large part through an engagement with Hegel. In the United States the book has had a profound influence on feminism and gender studies. Thinkers as diverse as Butler, Benhabib, Mills, and Honig have developed political theories as well as theories of sexual difference by rereading Hegel's reading of Antigone. As Derrida suggests, this text must be read. It lays out the infrastructures and architectures of life in the modern nation state. It unfolds a grand narrative of the ways of thinking and acting that comprise human experience in "our time." The purpose of the text is to effect a transformation in readers, so that they cease to think of themselves as particular humans and come to know that their existence inheres in membership in a complex community-social, cultural, economic, religious, aesthetic, and political infrastructures that form the culture of possibilities in which self-consciousness emerges and is sustained. Rawlinson's reading reveals how Hegel's politics of the "we" is undermined both by his effacement of sexual difference and by his misappropriation of art as a "betrayal of substance." Both of these gestures discount specificity in favor of a generic subject and a mutual recognition in which the other is the same. She uses Hegel's own critique of abstraction against him to rethink the "we" as a community of difference, figured materially in the differentiated styles or signatures of art, and in so doing argues that that the task of phenomenology is never completed and that the abstract concepts of logic will always be dependent on phenomenology's productive or generative movement. In her reading Hegel is neither a metaphysician nor a subjective idealist. He is a phenomenologist, analyzing experience to articulate the ways in which humans generate narratives and material infrastructures to sustain the complexities of life"-- _cProvided by publisher.
530			_a2 _ub
650		0	_aPhilosophy-Ancient
655		1	_aElectronic Books.
690			_aPhilosophy-Ancient
856	4	0	_zClick to access digital title | log in using your CIU ID number and my.ciu.edu password. _uhttpss://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=2406410&site=eds-live&custid=s3260518
942			_cOB _D _eEB _hB _m2020 _QOL _R _x _8NFIC _2LOC
994			_a92 _bNT
999			_c79213 _d79213
902			_a1 _bCynthia Snell _c1 _dCynthia Snell