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[ENG] The concept of qualitative infinity is particularly important in Hegel. It is the key to both the incorporation and criticism of Spinoza. In addition, it shows the horizon from which the question of God's existence makes sense. Finally, it represents «the fundamental concept of philosophy» as we read in 1828 Encyclopedia. Hegel justifies these results by means of a long argumentation: unity of being and nothing, unity of being in itself and being for others, unity of determination and integration of the external, unity of negation, denial and autotranscendence; unit of finite and infinite, that is, true infinity as the culmination of the process by which the concrete being (Dasein) is constituted., [SPA] El concepto de infinitud cualitativa reviste una importancia especial en Hegel: es la clave tanto de la incorporación como de la crítica del spinozismo, señala el horizonte desde el que tiene sentido la cuestión de la existencia de Dios, y representa «el concepto fundamental de la filosofía», como leemos en la Enciclopedia de 1828. Este resultado lo justifica Hegel mediante un largo recorrido: unidad de ser y nada, de ser en sí y ser para otro, de determinación y de integración de lo exterior, de negación o no ser propio y deber ser o autotrascendencia; unidad, por fin, de lo finito y de lo infinito, es decir, la infinitud verdadera como culminación del proceso por el que se constituye el ser concreto (Dasein).

[ENG] The author proposes a reading of Vorlesungen über die vom Beweise Dasein Gottes that would emphasize the core of Hegel's speculative thought. As Kant, Hegel also points out that the existence of God cannot be proved in the same way as the existence of a particular object is demonstrated. Hegel assigns the task of overcoming this limit to Speculative thinking by demonstrating the need for the finite autotranscendence., [SPA] La lectura de las Vorlesungen über die Beweise vom Dasein Gottes propuesta apuntaría a subrayar la pertenencia de las pruebas al núcleo más específicamente especulativo del pensamiento hegeliano. Como para Kant, también para Hegel la existencia de Dios no puede ser demostrada del mismo modo como se demuestra la existencia de un objeto concreto. El límite de Kant es sin embargo para Hegel aquel de mantenerse firme en lo finito y de no alcanzar nunca un infinito, que queda siempre más allá de los hitos de los límites de la razón. Hegel asigna al pensar especulativo la tarea de superar este límite a través de la demostración de la necesidad del autotrascendimento de lo finito.

The modern era stages a confrontation between humanity and its finitude. God is dead. The thing in itself, the world as it is in itself, us as we are in ourselves, are all recognised as being ultimately beyond our cognitive grasp. The realisation that the act of thinking cannot be fully taken into consideration in the thought that is produced by that act, forces the yawning of the chasm out of which a veritable plague of dualisms emerge. No matter how hard or deeply we think, a part of who or what we are – perhaps the constitutive part – remains irrevocably in the shadows. Without being able to take account of this in a way that might allow us to subtract it from what already counts as knowledge, to reveal the pure datum unsullied, as it were, by human hands, such knowledge – which might previously have been considered absolute – is revealed as irredeemably relational. To say what something is, is always, on some level, to say what it is for us. What this means is that even that of which we are most sure must, in the last analysis, be considered subjective. It is in this regard that Badiou speaks of ‘disobjectivation’ and of ‘the destitution of the category of object’, characteristics of what he refers to as ‘the age of poets’ [manifesto for philosophy, 72].), peer-reviewed

Doctorat en philosophie et lettres, info:eu-repo/semantics/nonPublished