Alexandre Kojève (). Introduction to the Reading of Hegel. Source: Introduction to the Reading of Hegel, Basic Books, ; the final chapter only. INTRODUCTION TO THE READING OF HEGEL LECTURES ON THE PHENOMENOLOGY OF SPIRIT ALEXANDRE KOJEVE During the years the. among contemporary left Hegelians none has been so influential as. Alexandre Kojeve, whose brilliant Introduction to the Reading of Hegel. ()’ is viewed as .
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It is only by being “recog- nized” by another, by many introductiob, or — in the extreme — by all others, that a human being is really human, for himself as well as for others. Work is Time, and that is why it necessarily exists in koieve A new emergence of Spirit is at hand; philosophy must be the first to hail its appearance and recognize it, while others, resisting impotently, adhere to the past, and the majority unconsciously constitute the matter in which it makes its appear- ance.
Animal Desire— hunger, for example— and the action that flows from it, negate, destroy the natural given. And this is his a dvantage. If the Con- sciousness has not endured absolute terror, but merely some fear or other, the negative-or-negating essential-reality remains an external-entity for it, and its [own] substance is not entirely in- fected by this essential-reality. Everything that is true, the true entity, the True, das Wahre, is a real entity, or Being itself, as revealed correctly and completely by coherent discourse having a meaning Logos.
Cover of the first edition. Thus,] the nega- tive-or-negating relation to the object becomes a form of this object and gains permanence, precisely because, for the worker,’ the object has autonomy.
Introduction to the Reading of Hegel – Wikipedia
In any case, the divine interlocutor is, in fact, fictitious. Hence, each of the two rwading must have the kojwve of the other as his goal, just as he risks his own life.
They are Consciousnesses that have not yet accomplished for one another the [dialectical] movement of absolute abstraction, which consists in the uprooting of all immedi- ate given-being and in being nothing but the purely negative-or- negating given-being itnroduction the consciousness that is identical-to-itself.
But — for him — the thing is autonomous at the same time. But without this, world, outside of this world, man is nothing. Work that frees man is hence neces- sarily, in the beginning, the forced work of a Slave who serves an all-powerful Master, the holder of all real power.
Alexandre Kojève (1902—1968)
The other is dependent Consciousness, for which the essential-reality is animal- life, i. He does not succeed because in fact he con- tradicts himself through his very existence: The Master can never detach himself from the World in which he lives, and if this World perishes, he perishes with it. This Work is placed between the Master and Nature.
It is easily seen that both [expressions signify] the same thing. I want him untroduction “recognize” my value as his value. That is to say, kojfve, there would remain only one man tge the world, and— according to Hegel— he would no longer be, he would not be, a human being, since the human reality is nothing but the fact of the recognition of one man by another man To explain the fact of the Battle of Jena, the fact of the History that that battle completes, one must therefore posit a fourth and last irreducible premise in the Phenomenology.
He continued to write philosophy over these years, including works on the pre-Socratics, Kant, the concept of right, the temporal dimensions of philosophical wisdom, the relationship between Christianity and both Western reacing and communism, and the development of capitalism.
Introduction to the Reading of Hegel
This multiplicity, this “society,” must in addition imply two essentially different human or reafing behaviors. It is necessary to live in terms of terror.
There are no more battles to be fought, no more experiments in social engineering to be attempted; the world has arrived at a homogenised state in which the combination of capitalism and liberal democracy will reign supreme, and all other cultural and ideological systems will be consigned irretrievably to the past.
Thus, the difference between Master and Slave is realized in the existence of the victor and of the vanquished, and it is recognized by both of kojeev. From him one can learn both the implications heggel the necessary presuppositions of historicist philosophy; he elaborates what the world must be like if terms such as freedom, work, feading creativity are to have a rational content and be parts of a coherent under- standing.
Derrida in Hegel’s Understanding.
But, just as Mastery showed that its essential-reality is the reverse or perversion of what it wants to be, so much the more will Slavery, in its fulfillment, probably become the opposite of what it is immediately; as repressed Con- sciousness it will go within itself and reverse hefel transform itself into true autonomy.
In Hegel there is a real Dialectic, but the philosophical method is that of a pure and simple description, which is dialectical only in the sense that it describes a dialectic of reality.
His role is that of a perfectly flat and indefinitely extended mirror: Therefore, to speak generally: Accordingly, the freedom that he creates in and by this act of negation does not depend on the particular forms of the given.
And it is only this Work 42 Intrdouction of the First Six Chapters of the Phenomenology of Spirit that could finally produce the table on which Hegel wrote his Phenomenology and which was a part of the content of the I that he analyzed in answering his question, “What am I?
In fact, it has a profound metaphysical basis.
With the final demise of Soviet Marxism, and the global hegemony of capitalism, we have finally reached the end of history. Do they truly know him? The desire for ‘recognition’ Anerkennungthe validation of human worth and the satisfaction of needs, propels the struggles and processes that make for historical progression.
The latter is carried out by a Subject who pretends to be independent of the Object, and it is supposed to reveal the Object which exists independently of the Subject. A Myth is a theory — that is, a discursive revelation of the real.
Such a careful and comprehensive study which makes sense of Hegel’s very difficult texts will be of great value in America where, though his influence has been great and is ever greater, very few people read, let alone understand, him.