Correlationism and a complex self-engendering and interacting Absolute

The Hindu : NATIONAL KARNATAKA : Bangalore today July 19, 2012

Sri Aurobindo Complex Trust: Talk on ‘The ideal of human unity’ by Kittu Reddy of Sri Aurobindo Ashram, Puducherry, Sri Aurobindo Complex, J.P. Nagar 1st Phase, 5 p.m.

RYD - July 13, 2012 9:04 PM

About the Ashram’s stand of “not prescribing or proscribing any book and leaving the choice entirely to the individual”, it is well known that the Mother’s Agenda brought out by Satprem some thirty years ago was “proscribed” by the then management. A clarification to this effect is necessary. Will it come?

jleavittpearl - July 18, 2012 at 9:15 pm One might remember though, that Hegel did not view the end of history as the Prussian state, but instead the crucifiction of Jesus. (see: Lacoste, The Experience of the Absolute) That is not to say that I disagree with your analysis of his posture towards his contemporary society, but merely to indicate that its relation to “history” is somewhat more complex.

jleavittpearl - July 19, 2012 at 12:58 am I remain ambivalent concerning the designation of Hegel’s theology-of-negation as “atheistic,” as, the term bears some uncomfortable connotations (particularly in light of the “new atheists”), yet, there is also a particularly technical understanding of the term (a-theist), that I think is quite accurate for Hegel.

Regarding Hermeticism, I must say that I am not particularly familiar with the thought (though your clarification was quite helpful), nonetheless, I must say that I have always viewed Hegel through a particularly Boehmian perspective, specifically Boehme’s “Six Theosophic Points,” which does not posit an entirely negative absolute, in a Maimonidean sense, but instead (following from its Kabbalistic influences) a complex self-engendering and interacting absolute, specifically, one which posits a “ground” (a concrete particular) in itself (itself being the ungrund, the ungrounded).

This is important for Hegel because a similar understanding of the absolute, and its relation to its own concrete manifestation (Christ), can be seen. It is through the “negation” of the absolute (purely negative God) in the figure of Christ, that God can bear particularity (i.e. positive attributes)

Schelling on Nature, Humanity, and God (re-reading Iain Hamilton Grant) from Footnotes to Plato by Matthew David Segall

Last year, some colleagues and I at CIIS participated in a panel discussion on Speculative Realism called “Here Comes Everything.” My lecture drew primarily upon Grant’s text Philosophies of Nature After Schelling (2006). This summer, I’ve been doing research for a comprehensive exam on the recent resurgence of Schellingian philosophy

Curating the AUFS experience from An und für sich by Adam Kotsko

Even after being definitively taken down, Object-Oriented Ontology appears to be going strong. Every day, it seems, we hear new stories of people rejecting correlationism and approaching objects as equals. In many ways, it’s inspiring. To what can we attribute this success? … The answer, I think, is clear: successful branding… First of all, it seems clear that we need some type of logo. Once we have that, I think everything will be a lot clearer.