Hegel and the 7 Deadly Sins (w/Chad A. Haag)

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Thanks to @chadahaagphilosophychannel7329 for allowing me to repost this video!
Chad's Phenomenology of Spirit video: • Hegel Phenomenology o...
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TREY’s book “Aphesis: The Impossibility of Subjectivity”: amzn.to/3hzxZAR (Preface below!)
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PREFACE to Aphesis: The Impossibility of Subjectivity
Aphesis is a philosophical journey through hell, ending with a brief-perhaps even miraculous-glimpse of salvation. Many readers of the first edition were quick to note that the transition from the atheistic philosophy of subjectivity to the meditations on Christian theology were sudden and did not naturally follow from the reasoning of the previous chapters, but is this not the very way in which the grace of God operates? It is often when the sinner is most lost in this world-totally unconcerned with anything beyond themselves-that the Spirit of God descends into their hearts and shatters all of their prior assumptions and misconceptions.
I found Christ through this book. When I wrote the first word of Aphesis in the summer of 2019, I was a staunch (Nietzschean) atheist, and I wrote the final chapter as a catechumen in the Orthodox Church. When I say that I found Christ through this book, I mean it in the most literal sense. My “moment of conversion” occurred while I was shooting hoops in my driveway, in deep and troubled thought over my inability to complete the final chapter of this book, one which would overcome, or at least provide a reconciliation with, the “impossibilities of subjectivity.” And suddenly, as if a veil had been lifted from my eyes, I perceived the profound truth that the Christian story of salvation provides a “narrow path” out of every paradox and contradiction I found myself lost in. I dropped the ball, and the coincidences I perceived “made me suddenly stand still.”
I then messaged my cousin, my best friend and brother in Christ, to tell him the good news. Over the next two years we discovered Orthodox Christianity. Orthodox Christian theology-which has its foundation in the ontology of communion-posits that the being of beings is found in the other, in communion with the other. Communion is not mere “relating” to the other as if there were an underlying self-relation that only secondarily “relates” to another self-relating being. The radicality of the communal ontology consists of its absolute opposition to the notion of self-relation, which it banishes into the outer darkness. Pure self-relation is not merely something to be avoided-it is strictly impossible. The source of all being, being as such, is the communion between the Persons of the Holy Trinity: “Nothing in existence is conceivable in itself, as an individual, such as the substance of Aristotle, since even God exists thanks to an event of communion.”
The ontology of communion posits that one’s being is not found in oneself but in and through the other. One reconciles with and finds oneself in Christ. If one remains enclosed within oneself, one cannot commune; it is only in abandoning one’s self-imprisonment through self-sacrifice that one becomes open to communal life.
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TIMESTAMPS:
0:00 Trey’s Introduction
8:45 Chad’s Introduction
11:41 Gluttony
15:03 Lust
21:55 Greed
26:52 Envy
31:58 Wrath
33:45 Negligence
36:42 Boasting
40:10 What About Pride?

Пікірлер: 12

@chadahaagphilosophychannel7329 11 ай бұрын

Thanks a lot for the shoutout and for resuming this discussion. I am looking forward to hearing more in the future about your thoughts on the 7 deadly sins and Hegel's Phenomenology of Spirit -- as always with Hegel, there's always a lot more that can be said about the text than what I have covered in this video

@lejspul7655 11 ай бұрын

But... but my dads told me pride was a good thing??

@dissatisfiedphilosophy 11 ай бұрын

On the introduction: What's important to remember about sense certainty is that the structure of being certain with one's position, stretches throughout the whole Phenom. Thus, one never truly escapes sense certainty as that abiding question of "is it all here," will forever accompany the subject, even in the ironic notion of absolute knowing: thought thinking itself; "what if there is more for thought to think other than itself?" Note 2: Pride can be said as the concrete universality/singularity of sin. It is seemingly "one" particular sin yet it truly encompasses the universality of sin as such through its mode of particularity.

@skyscream3842 11 ай бұрын

Blessed crossover episode

@julianlimone 11 ай бұрын

Have you ever read Jacobi? He supposedly popularized the word nihilism with his open letter to Fichte in which he accuses Fichte of atheism and nihilism. Also, this reminded me, Kierkegaard has a great section in his dissertation on Irony titled ‘irony after Fichte’ which pretty harshly criticizes Fichte’s philosophy for acosmism in contrast to Hegel’s solutions.

@theIdlecrane 8 ай бұрын

Under the conceptualization presented under this video, the original sin is... self awareness, or consciousness. We'll keep trying...

@nq.center5406 11 ай бұрын

Hi , great video as always. I wanted to ask to you about a question in my mind what do you think will happen to non christians after death is there any hope for their salvation ?

@Skd92g 10 ай бұрын

@@telosboundOrthodox pilled

@novaimperialis 11 ай бұрын

42:11 I disagree with the idea that sin is an infinite regress and that it must always have an a priori cause, and that, as such, the only one guilty is myself. Time has its direction into the future. The past affects the future. The past is the cause for future events. The present can't affect the past. So, me as a person here, even if I'm the worst, is not affecting the past so that I can be the cause for all of humanity sin. That seems like an empty and invalid excuse to justify their beliefs which shaped the other stupid ideologies. By saying that I'm the worst and that I should not call evil where it is. It is a dialectical inversion of the same idea of the self righteous judge. But this time it is the inverse, whereby I can do whatever I want because you are just as sinful as me. This seems completely delusional to me. There are some things that I agree with in relation to this, even tho I despise post modernism. However, this seems just like a cheap excuse which is the reason for why those stupid ideologies have been created. They have been created under high end intellectual fluff so that no common man can challenge them and which only the elites would be able to know and utilize them. I have my own principle here, which is universality. As long as any kind of axiom is just particular and not universal, then it's application is reduced only towards the specific implementation of a personal agenda. If the same axiom has a broader and universal quality to it then by definition, since it's outside the individual, then the agenda is not only personal.

@BJohnDoyle 10 ай бұрын

I know it's merely an aesthetic argument, but I find the rapid-fire pace in this discussion overly euphoric, and for this listener, conducive more to anxiety than wisdom. Maybe it's just me and my own limited capacity for an overflow of truth.

@russellfurbush7499 8 ай бұрын

Yeah let’s remember the true the good the beautiful. And I think you make too light of aesthetics. Perhaps the presentation, in fact transmits anxiety.

@russellfurbush7499 8 ай бұрын

I am interested in the topic for sure, but I’m going to have to try again later maybe I will be able to adjust to the presentation and get the value available