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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This change, then, transforms man into a madman or a criminal, who is sooner or later anni- hilated by the natural and social objective reality. Since all the fulfillments-or-accom- plishments of its natural consciousness have not vacillated, that Consciousness still belongs — in itself — to determined given-being.
Alexandre Kojève (1902—1968)
Consciousness establishes itself as a nega- tive-entity in the element of permanency; and thereby it becomes a thing for itself, an entity -existing-for-itself. Now, the given World in which he lives belongs to the human or divine Master, and in this World he is neces- sarily Slave. He also knows that he is not free, and that he wants to become free. Man is what he is only to the extent that he becomes what he is; his true Being Sein is Becoming WerdenTime, History, and he becomes, he is History only in and by Action that negates the given, the Action of Fighting and of Work— of the Work that finally produces the table on which Hegel writes his Phe- nomenology, and of the Fight that is finally that Battle of Jena whose sounds he hears while writing the Phenomenology.
Appropriations of Hegel in Twentieth Century France. Koj eve’s book is a model of textual in- terpretation; the book is suffused with the awareness that it is of pressing concern to find out precisely what such a thinker meant, for he may well know much more than we do about the things that we need to know. And this Mastery that arises from work, from the progressive transformation of the given World and of man given in this World, will be an entirely different thing from the “immediate” Mastery of the Master.
But this is impossible, since — by definition — the Master prefers death to slavish recognition of another’s superiority. Work is Bildung, in the double meaning of the word: But in fact, it always goes beyond its givens, and once beyond them, it only has to be coherent — i.
Rsading if this were the case, the realization and the revelation of the human being would be impossible. Hence the Slave esteems, recognizes, the value and the reality of “autonomy,” of human freedom. oojeve
There- fore, he is “outside of himself. And is it not because of this that Hegel attains that absolute Knowledge to which his predecessors vainly aspired? Thus Hegel sees the key to historical reconciliation lying in the rational realisation of underlying unity, a unity that can, in time, come to connect individuals with each other and with the world in which they live.
Historically, this task of reconciliation has been embodied in many forms – in art, in religion, and in philosophy. David Lundie – – Studies in Philosophy and Education 35 3: Now, what he wanted by engaging in the fight was to be recognized by another — that is, by someone other than himself but who is like him, by another man.
Introduction to the Reading of Hegel – Wikipedia
But the Slave is for him an animal or a thing. The Slave does not risk his life, and the Master is idle.
But — for him — the thing is autonomous at the same time. French philosopherborn Aleksandr Vladimirovich Kozhevnikov in Russia.
And as for the synthesis, it is generally the auditor who must make it — the auditor who is the philosopher properly so-called: Indeed, we all know that the man who attentively contemplates a thing, who wants to see it as it is without changing anything, is “absorbed” so to speak, by this contemplation — that is, by this thing.
But if by concept we mean the essential reality of the In-itself An-sich of the object, and by object, on the other hand, we understand the object [taken] as object, namely, as it is for another [i. Now, all Desire is desire for a value. And this is what Hegel has done in Chapter VI.
In the beginning, the Slave who — by his Work — raised himself to the abstract idea of his Freedom, does not succeed in realizing it, because he does not yet dare to act with a view to this realization, that is to say, he does not dare to fight against the Master and to risk his life in a Fight for Freedom.
Accordingly, the freedom that he creates in and by this act of negation does not depend on the particular forms of the given. Man “feeds” on Desires as an animal feeds on real things. But it is true only relatively or temporarily: Indeed, the human being is formed only in terms of a Desire directed toward another Desire, that is — finally — in terms of a desire for recognition.
Introduction to the Reading of Hegel
Now, in fact, what is it to “understand” Napoleon, other than to understand him as the one who perfects the ideal of the French Revolution by realizing it? And as for the analysis of the historical process itself, it is given in Chapter VI. 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.