Apocalyptic Political Theology by Thomas Lynch;

Author:Thomas Lynch;
Language: eng
Format: epub
Publisher: Bloomsbury UK

The concepts of plasticity and ‘to see (what is) coming’ allow Malabou to articulate an understanding of the future in which the future is not necessarily present now.

This understanding of plasticity recalls the earlier analysis of the contrast Boer draws between eschatology and apocalypse. Rooted in a study of biblical genres, Boer argues that apocalypse is defined in part by the seeing of the future. This vision is one of the reasons that Boer prefers eschatology over apocalypse. Yet, eschatology does not imply the same sense of destruction or annihilation. Malabou’s understanding of plasticity provides language for speaking about the seeing of a future that brings with it the possibility of explosive plasticity. It is this relationship between the future and destruction that ties together Taubes, Bloch and Malabou. This destructive revelation does not reveal the future in any fixed sense, but that what is now necessary, the world, may become impossible and the impossible, indeed unthinkable, may become necessary.

For Hegel, philosophical tradition refers to two things simultaneously: ‘to the movement through which a particular accident . . . becomes essential (i.e. it becomes fate), and to the way a destiny, standing for the essential, then actualizes itself in its accidents, i.e. in its epochs and stages. Whether one is prior to the other is not something that can be known. This is what Absolute Knowledge knows. Hegelian philosophy assumes as an absolute fact the emergence of the random in the very bosom of necessity and the fact that the random, the aleatory, becomes necessary.’ (FH, 163)

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