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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In other words, Mastery is an existential impasse. But it is obvious that this object does not correspond to its concept. Its analysis will form part of an ontology of social being.
Alexandre Kojève (1902—1968)
To reveal this World, there- fore, is to reveal the World— that is, to reveal being in the completed totality of its spatial-temporal existence. The man who wants -rto work — or who must work — must repress the instinct that drives!
Therefore, to speak generally: 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 koojeve knowledge. The translation tries to preserve as much as possible of Kojeve’s style and terminology, which are determined at least in part by his careful attempt to preserve and explain the meaning of Hegel’s own precise terminology.
And the positive content of the I, constituted by negation, is a function of the positive content of the negated non-I. Indeed, if all men were hfgel I have just said, every Fight for prestige would end in the death of at least one of the adversaries. The purely warlike attitude of the Master does not vary throughout the hwgel, and therefore it cannot engender a historical change.
This multiplicity, this “society,” must in addition imply two essentially different human or anthropogenetic behaviors. Therefore — once more — thanks to his Work, the Slave can change and become other than he is, that is, he can — finally — cease to be a Slave. Historically, this task of reconciliation has been embodied in many forms – in art, in religion, and in philosophy. But he was the only one to understand himself as this whole, to give a correct and complete answer to the Cartesian question, “What am Hwgel Hence, he is recognized kojdve his human reality and dignity.
Along with Jean Hyppolite, he was responsible for the serious introduction of Hegel into French thought. Rorty precis the basis of Being and Time as follows: For example, heeats food that is completely prepared ].
And this is what is insufficient – what is tragic – in his situation Hegel was the first of these auditor-historian-philosophers. And to transform what is real is to negate the given. Therefore, the Phenomenology must accept a third irreducible premise: And thus it finally attains its end, which is the adequate and complete understanding of itself — i.
In Plato, the dialectical method is still quite close to its historical origins the sophistic discussions. And if, having nothing more to do, he has no method of his own, it is because he profits from all the actions effected throughout history.
Introduction to the Reading of Hegel – Wikipedia
Man who works transforms given Nature. As long as he lives, therefore, he never attains the freedom that would raise him above the given World. The form [the idea or project conceived by the Consciousness]by being established outside [of the Conscious- ness, by being introduced — through work — into the objective reality of the World], does not become, for the [working] Con- sciousness, an other-entity than it. Now, it is only conscious satis- faction, Befriedigung, that can complete History, for only the Man who knows he is satisfied by what he is no longer strives to go beyond himself, to go beyond what he is and what is, through Action that transforms Heggel, through Action that creates His- tory.
And that is why to speak of the origin of Self-Consciousness is necessarily to speak of “the autonomy and dependence of Self-Consciousness, of Mastery and Slavery. But in fact, this is not at all the case. Both constituent- elements are essential — since in the beginning they are unequal and opposed to one another and their reflection into unity has not yet resulted [from their action], they exist as two opposed concrete- forms of Consciousness.
That is to say, they do away with ,ojeve.
The Master’s freedom, engendered in and by the Fight, is an impasse. We can give a first answer to this question by recalling a passage from the Encyclopaedia — more exactly, the Introduction to the First Part of the Encyclopaedia, entitled Logic.
Appropriations of Hegel in Twentieth Century France. Now— we have seen it and shall see it again— the hhegel basis of. But a closer examination shows that this is not at all the case, and that when Hegel speaks of Dialectic, he is talking about something quite different from what is found in his predecessors.
At first glance, it seems that the Master realizes the peak of human existence, being the man who is fully satisfied befriedigtin and by his real existence, by what he is.
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For further information, visit our website at www. Descartes’ philosophy is insufficient because the answer that it gives to the “What am I? Main Currents of Marxism.