By Wendell Kisner (auth.)
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Extra resources for Ecological Ethics and Living Subjectivity in Hegel’s Logic: The Middle Voice of Autopoietic Life
There is not first a record of persistent failure to detect them in nature ... 68 The determinacy of indifferent externality that underpins the concept of extension already entails the exclusion of teleology, irrespective of metaphysical dualisms. In other words, even if we reject the claim that “mind” constitutes a separate ontological order and take it to be simply another mode of extension (as in contemporary variants of “physicalism”), the exclusion of final causes would still be required. ”70 But the choice seems to be left to one’s preference and plenty of folks have preferred the latter despite appeals to “alienation” and “genuineness,” which make rather weak pleas in the light of a thoroughgoing indifferent externality.
17 More recently, Suzanne Kemmer has presented a helpful categorization of the various uses and functions of the middle voice. ”19 Hence rather than conceiving of the transition from intransitive middle to transitive reflexivity as a more or less discrete change, whether through the loss of the middle voice or otherwise, she views it as a continuum from one to the other with varying degrees or modes of mediality along it. Following up on her classificatory scheme, Rutger Allen states: I have adopted the term spontaneous process, because it is more specific than the other terms, and it does not suggest – as anticausative, decausative and pseudo-passive do – that this type is secondary in relation to the causative and the passive.
Whereas the former is precluded by the monotheistic imperative of Christianity, the latter reduces the incarnation to something inessential or superficial. The older Greek word for person, prosopon, or persona in Latin, signified an actor’s mask and hence suggested the epiphenomenal implications of a role or “mask” concealing a deeper underlying reality. 36 Hence what the Patristic thinkers needed was a substantive concept of the person. The word hupostasis seemed to offer this insofar as it signified something substantial that could be distinguished from a mere epiphenomenal persona, and yet at the same time it was not simply coextensive with the classical notion of ousia (being, substance).
Ecological Ethics and Living Subjectivity in Hegel’s Logic: The Middle Voice of Autopoietic Life by Wendell Kisner (auth.)