By Kathryn Greenthal
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354. 11. : 239. 12. : 258, 261. 13. Hegel 1977c: 10. 14. Žižek 2012: 741. 15. : 826. 16. : 144–5. 17. : 905–61. 18. : 250–1. 19. Johnston 2011a; Hägglund, Johnston, and Žižek 2012. 20. Žižek 2012: 823. 21. Johnston 2011c: 141–82; Johnston 2013a: 103–36; Johnston 2013k; Johnston 2014. 22. Johnston 2012a: 23–52; Johnston 2013e; Johnston 2014. 23. Lukács 1978a: 5, 9, 61–2, 71, 113; Lukács 1978b: 5, 7–10, 31–2, 40, 45, 71–2, 87–8, 99–100, 103, 110; Lukács 1980: i–iv, 1–4, 9–10, 12–13, 20–4, 27, 34–5, 38–9, 42–6, 50, 54–5, 59–60, 67–8, 102–6, 135–6; Johnston 2015.
That is to say, as per one of the several intended meanings of the dictum from the preface to the 1807 Phenomenology of Spirit according to which “The true is the whole” (Das Wahre ist das Ganze),32 philosophies (or, more broadly, worldviews in general) fall into the nullifying untruth of self-induced dialectics when they opt to dismiss select features and facets of things as purely epiphenomenal, fictional, illusory, ineffective, unreal, and the like. Put differently, theoretical thought becomes lop-sided through utterly neglecting some dimensions in excessively favoring others.
H. ”2 Hölderlin’s brief 1795 fragment “Über Urtheil und Seyn” (“On Judgment and Being”)3 as well as the lifelong endeavors of Schelling and Hegel (with their objective and absolute idealisms respectively) are the reflections of this youthful vision of a rapprochement between a monist ontology of the substantial and a transcendental theory of the subjective as radically autonomous. 4 Likewise, I am inclined to label transcendental materialism “the latest system-program of German idealism” insofar as, partially through a materialist re-reading of German idealism informed by a number of post-Hegelian developments (in particular, Marxism, psychoanalysis, and the life sciences of the past several decades), it seeks to fuse monistic material being(s) and transcendent(al) 23 24 Adventures in Transcendental Materialism subjects in a singular systematic fashion (admittedly, recasting Hegel’s corpus especially in light of historical/dialectical materialisms and subsequent scientific developments apparently at odds with his commitments demands a sizable amount of interpretive labor in order to be executed in a satisfactory scholarly and philosophical manner – something I attempt elsewhere5).