Dan Barber has a great blog post (with reference to a couple of excellent essays that he’s written) over at AUFS. I’ve probably been guilty of the revalorisation of Hegel at points (too much Zizek).
The key point, for me, is this:
What universalism, normativity, and Hegel have in common is the capacity — a capacity, by the way, that is grounded in nothing other than a sort of sovereign self-assertion — to present themselves in terms of neutral abstraction, or of intrinsic symmetry, and in doing so to set it up so that the field of disagreement about the term’s value is already enfolded within the field of the term. “Do you not see that your critique of universalism / normativity / Hegel, in order to realize itself, must (in some renewed sense) affirm universalism / normativity / Hegel?”
I’ve noticed this operation at work in a couple of theological papers I’ve attended recently. It’s the logic of conversion, as Barber calls it. Or, put another way, it is the Anonymous Christianity of Everything Good. If you have a critique of capitalism, heteronormativity, racism, etc., Christianity already includes this critique. This logic was at the heart of Radical Orthodoxy’s engagement with continental philosophy and, even amongst those who now disavow Milbank and crew, this logic persists. You are critiquing the bad version of Christianity. We’ve incorporated your critiques and now it’s time to endorse the good Christianity. Or, your critiquing a misguided form of Christianity which was never the true Christianity anyway.
This operation or logic is not just prevalent in Christianity, though. It is the logic of Christianity. And this is why Marx was ultimately right – the critique of religion is the beginning of all critique.