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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Only the Nihilist who remains alive is interesting. It is thus not the abstract negation of life that is at stake in the death which is sought, but a reduction to ‘life’, in Hegel’s naturalistic sense. It was only in that by the efforts of Raymond Queneau, the classes on the Phenomenology of Spirit taught by Alexandre Kojeve at the Ecole des Hautes Etudes from were published under the title, Introduction to the Reading of Hegel.
By irreducible, or better, by unforeseeable or “un- deducible” acts of liberty, they must constitute themselves as unequals in and by this very fight.
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.
Thereafter, these are the only accept-] able, viable principles of the state. But it is true only relatively or temporarily: And to know this, he must know: That is, he merely transforms it by work [i. He despises those intellectuals who respond to the demands of the contemporary audience and give the appearance of philosophic seriousness with- out raising kojfve kinds of questions which would bore hrgel audience or be repugnant to it.
Alexandre Kojève (1902—1968)
But this recognition is one-sided, for he does not recognize in turn the Slave’s human reality and dignity. The Master can finish off the thing completely and satisfy himself kpjeve Enjoyment. Le Concept, le temps et le discours, extrapolates on the Hegelian notion that wisdom only becomes possible in the fullness of time.
God alone spoke, while man was content to listen, to understand, and to transcribe and to do this far from the city, on the top of a mountain, and so on. And yet, as long as it remains a Master’s freedom, the situation cannot be otherwise.
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. 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”.
The more he is conscious of the hebel, the less he is conscious of himself. And that is why the Master never succeeds in going beyond the freedom that is realized in himself and the insufficiency of that freedom. This given-being is his chain, from which he could not abstract in the fight, in which fight he was revealed — because of that fact — as dependent, as having his autonomy mojeve thingness.
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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. If the human reality is a social reality, society is human only as a set of Desires mutually desiring one another as Desires. Georg Wilhelm Friedrich Hegel. The latter changes the real given World.
Cover of the first edition. Introduction to the Reading of HegelBasic Books, ; the final chapter only reproduced here. Here is what Hegel says, for example, in the Preface to the Phenomenology:. 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.
I am acting in relation to an idea, a wowbiological end. He may perhaps talk about the thing, but he will never talk about himself; in his discourse, the word “I” will not occur.
Finally, to possess scientific concepts is to be endowed with Understanding, Verstand, the faculty of abstract notions. Therefore, he is not subjectively certain of his Being-for- itself as of a truth [or of a revealed objective reality]. But why then is it Hegel who attains it, and not some other of his contemporaries, all of whom know that there is a man named Napoleon? I would suggest that this latter is in fact the only way out of the end of history thesis.
Retrieved from ” https: And that is’- why to speak of the “origin” of Self-Consciousness is necessarily to speak of the risk of life for an essentially nonvital end. Kojeve presents Hegel’s teaching with a force and rigor which should counterpoise both tendencies. In any case, the divine interlocutor is, in fact, fictitious. Man becomes conscious of himself at the moment when — for the “first” time — he says “I. Thus the Master’s existence can remain exclusively war- like: This occurs through the labor of appropriating and transforming his material world in order to satisfy his own needs.
But it is a complete and adequate self-knowledge — that is, it is true in the strong sense of the word.
The concept is time, and hence is related neither to time nor to eternity – this is Hegel’s position. Moreover, the ‘master’ has no desire hege, 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.
The forming [of the thing by work] has a further negative-or-negating significance that is directed against the first constituent-element of the slavish Consciousness; namely, against fear. Now, by the way, reality is dialectical only because it implies a negative or negating element: In the raw, natural, given World, the Slave is slave of the Master.