Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit is a book about Georg Wilhelm Friedrich Hegel by Alexandre Kojève. Alexandre Kojève was a Russian-born French philosopher and statesman whose philosophical Some of Kojève’s more important lectures on Hegel have been published in English in the now classic Introduction to the Reading of Hegel. Jan 14, Introhution n rte Reading of Hegel: Lecttres on rle Phenomenology of Spirig . KojEve is the most thoughtful, the most learned, the most pro-.
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That is to say that Man— at his origin— is always either Master or Slave; and that true Man can exist only where there is a Master and a Slave.
Introduction to the Reading of Hegel
Anticipation of death, in Heidegger’s existential sense, is to this extent a constitutive dimension of self-consciousness and therefore social being. Man, because he is Spirit, can and must consider himself worthy of everything that is most sublime. Simultaneously, the progression of man’s productive capacities, his ability to take nature and transform it in order to satisfy his own needs and desires, will result in prosperity and freedom from such want.
But he is not yet aware of his autonomy, of the value and the “seriousness” of his liberty, of his human dignity. begel
These materials are men. And can one understand this idea, this Revolution, without understanding the ideology of the Aufklarung, the Enlightenment?
Marx, History and Desire Displacement Two: More common-sensical but less intransigent writers would not teach us nearly so much.
But this is no longer a philosophical possibility. On the last page of the Phenomenology, Hegel says, time is history whereas nature is space.
Alexandre Kojève (1902—1968)
That is hehel it is not an idea in the proper sense of the word: From Marx he takes a secularised, de-theologised, and productivist philosophical anthropology, one that places the transformative activity of a desiring being centre stage in the historical process. The Master’s “certainty” is therefore not purely sub- jective and “immediate,” but objectivized and “mediated” by an- other’s, the Slave’s, recognition.
But it continues to be applied. Life, here is not used in the commonsense manner of physical existence. For exam- ple, he renders Moment, Sein in one of its meaningsand Wesen as ilement-constitutif, itre-donne, and realite-essentielle; these interpretations are maintained in the English as “constituent-ele- ment,” “given-being,” and “essential-reality.
The real dialectic hegell existing Being is, kojee other things, the revelation of the Real and of Being by Speech or Thought. Hegel on History and Method Conclusion: The first of these Slave’s ideologies is Stoicism.
Philosopher Herbert Marcusein a appendix to his Reason and Revolution first publishedwrites that the “only major recent development in the interpretation of Hegel’s philosophy” is the “postwar revival of Hegel studies in France”. He himself does not par- ticipate actively in this process; hegeo without him, without his pres- ence, this process would not be possible. Thought is dialectical only to the extent that kojevee correctly reveals the dialectic of Being that is and of the Real that exists.
He may perhaps talk about the thing, but he will never talk about himself; in his discourse, the word “I” will not occur. Without this service, terror could not transform existence, and existence, therefore, could never go beyond its initial state of terror. Allan Bloom Plato ‘s Dialogue on Friendship: This teaching was prior to the philosophico-political specula- tions of J.
This creative education of Man by work Bildung creates History — i. Therefore, it is only by kojrve that man is a supernatural being that is conscious of its reality; by working, he is “incarnated” Spirit, he is historical “World,” he is “objec- tivized” History. If then, at the start, in the given World the Slave had a fearful “nature” and had to submit to the Master, to the strong man, it does not mean that this will always be the case.
Kojève, Alexandre | Internet Encyclopedia of Philosophy
If Plato lets Parmenides, Protagoras, Socrates, and still others have dialogues, while being content to record the result of their discussions, Hegel records the result of the discussion which hdgel organises between Plato and Descartes, Spinoza and Kant, Fichte and Schelling, and so on. As for the fourth premise, it postulates the act of freedom.
In order to know itself as a consciousness, consciousness must know itself as both subject and object of knowledge at the same time. It is because Hegel hears the sounds of that battle that he can know that History is being completed or has been completed, that — consequently— his conception of the World is a total conception, that his knowledge is an absolute knowledge. In the case in question, man, to be really, truly “man,” and to know that he is such, must, therefore, impose the idea that he has of himself on beings other than himself: Universal history is the product of reason, leading potentially to a reconciled humanity, at one with itself, living according to a shared morality that is the outcome of rational reflection.
By asking myself ‘what am I? In Hegel’s analysis on the other hand, the dual priority of recognition over the anticipation of death appears explicitly in the depiction of the ‘struggle for recognition’ in which each must risk their life in order to be recognised by the other as a self-conscious being – the process leading up to the notorious master-slave dialectic.