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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Moreover, the ‘master’ has no desire to transform the world, whereas the ‘slave’, unsatisfied with his condition, imagines and attempts to realise a world of freedom in which his value will finally be recognised and his own desires satisfied. Hegelianism Existential phenomenology Marxism. The victory of reason was, for Bataille, a curse; its inevitable triumph in the unstoppable march of modernity brought with it homogeneity, order, and disenchantment.

In order that mutual and reciprocal recognition, which alone can fully and definitively realize and satisfy man, be established, it suffices for the Slave to impose him- self on the ; Master and [be recognized by him.

One must also know what each of them is, one must understand the why and the how of each of them and of the transition from one to another. Now, the Master who involuntarily engenders the desire of revolu- tionary negation is the Master of the Slave.

That is to say, finally, there would remain only one man in 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.


Now, according to Hegel, it is in and by the wars of Napoleon, and, in particular, the Battle of Jena, that this completion of His- tory is realized through the dialectical overcoming Aufheben of both the Master and the Slave. Published in French under the title Introduction a la Lecture de Hegel 2d ed. History, that universal human process that conditioned the com- ing of Hegel, of the thinker endowed with an absolute Knowledge, a process that that thinker must understand in and by a Phenome- nology before he can realize this absolute Knowledge in the “Sys- tem of Science”— universal history, therefore, is nothing but the history of the dialectical—i.

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. Freedom, for Marx, begins not simply with the suppression of the master, but with going beyond work determined by material necessity.

Introduction to the Reading of Hegel

Books that bear the logo of jojeve FSC Forest Stewardship Council use paper taken from forests that have been inspected and certified as meeting the highest standards for environmental and social responsibility. Animal Desire— hunger, for example— and the action that flows from it, negate, destroy the natural given.

Heidegger, Death and Recognition Displacement Three: Accordingly, it is not the Fight as such, the risk of life, but Work that one day produces a ma- chine gun, and no longer an ax. And the human I, realized by the active satisfaction of its human Desires, is as much a function of its “food” as hegell body of an animal is of its food.

Alexandre Kojève

Man must be an emptiness, a nothingness, which is not a pure nothingness reines Nichtsbut something that is to the kojevw that it annihilates Being, in order to realize itself at the expense of Being and to nihilate kojevw being.

Now, all Desire is desire for a value. Now, on the contrary, this Consciousness destroys that foreign negative- entity [in and by work]. Wisdom at the end of history [Book review].


Thanks to his work, he can become other; and, thanks to his work, the World can become other. Now, to be able to transform the natural kojee in relation to a nownatural idea is to possess a technique.

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. This man, therefore, remains fundamentally bound to the given World. With the beginnings of Socratic philosophy, however, division and separation is introduced into thought – customary answers to questions of truth, morality, and reality hegek brought under suspicion.

The man who wants -rto work — or who must work — must repress the kojebe that drives! His uncle was the abstract artist Wassily Kandinskyabout whose work he would write an influential essay in Man, in the beginning, depends on the given, natural conditions of his existence.

But, thereoy, the essen- tial constituent-element — i. Therefore, man can appear on earth only within a herd. Volume V, pagelines But philosophy, in recognizing it as what is eternal, must pay homage to it.

With the final demise of Soviet Marxism, and the global hegemony of capitalism, we have finally reached the end of history. The Master can never detach himself from the World in which he lives, and if this World perishes, he perishes with it. Therefore, by freeing the Slave from Nature, work frees him from himself as well, from his Slave’s nature: But this recognition is one-sided, for he does not recognize in turn the Slave’s human reality and dignity.

The Slave knows what it is to be free. Therefore, to desire the Desire of another is in the final analysis to desire that the value that I am or that I “represent” be the value desired by the other: