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-.

Author: Zujin Tagar
Country: Pakistan
Language: English (Spanish)
Genre: Finance
Published (Last): 10 April 2015
Pages: 225
PDF File Size: 15.65 Mb
ePub File Size: 14.90 Mb
ISBN: 568-5-14905-400-9
Downloads: 10060
Price: Free* [*Free Regsitration Required]
Uploader: Kigagar

On the Hegelian model, being can only be ‘there’ in Heidegger’s sense of presenting itself as the object of inquiry for a fundamentally self-interpreting entity, if this entity has previously been constituted as an entity of this kind, through a process of mutual recognition.

Alexandre Kojève – Wikipedia

More common-sensical but less intransigent writers would not teach us nearly so much. But for the same reason this satisfaction itself is but a passing phase, for it lacks the objective aspect — i. The presentation of this struggle as a trial by kojwve is somewhat obscure. For further information, visit our website at www.

Introduction to the Reading of Hegel

But on the other hand, this same fear- according to Hegel— has a positive value, which conditions the Slave’s superiority to the Master. 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. His thought simply reflects the Real. 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”.

But if work is determined by necessity, it is not something simply imposed by the master as an objectification of recognition. Outline of a Phenomenology of Right. Like all opinion, the Myth arises spontaneously and is accepted or rejected in the same way.

He is also the one for whom this edi- fice is constructed: In both the pervasiveness and indeterminacy, this fear is equivalent to Heidegger’s existential concept of anxiety, an anxiety in the face of being in the world as such, which according to Heidegger, makes fear possible at all. The structure of thought, therefore, is determined by the structure of the Being that it reveals.


He was educated at the University of Berlin and HeidelbergGermany. His own teaching is but the distillation of more than six years devoted to nothing but reading a single book, line by line. Finally, Man is not only the material, the builder, and the archi- tect of the historical edifice. In other words, he must enslave him. The Master is not the only one to consider himself Master. To desire Being is to fill oneself with this given Being, to enslave oneself to it.

Heidegger, Death and Recognition Displacement Three: Now, there is no Slave without a Master. It is by an absolute act of liberty that the adversaries create each other, in and through the struggle for prestige, freely entered into”.

References and Further Reading Butler, Judith: According to Hegel— to use the Marxist terminology— Religion is only an ideological superstructure that is born and exists solely in relation to a real substructure. Hegelian Variations by Robert B.

Human Desire, therefore, must win out over this desire for preservation.

Now, he does not want to do this. The potential complementarity of Hegel and Heidegger’s work on this point lies at the basis of the extraordinary centrality of the master-slave dialectic to French thought since WWII.

The Master, therefore, was on the wrong track. I want him to “recognize” me as an autonomous value.

But in that activity of the other is also found the second aspect, namely, the activity by oneself: Society48 On the one hand, this work creates a real objective World, which is a non-natural World, a cultural, historical, human World.

Generally speaking, the greedy emptiness— or the I— that is revealed by biological Desire is filled— by the biological action that flows from it— only with a natural, biological content. Now, he became the Master’s Slave only because — in the begin- ning — he was a slave of Nature, joining with it and subordinating himself to its laws by kojevr the instinct of preservation. Through death, they do away with their consciousness, which resides in that foreign entity, natural existence.

Now, to live in such a way is to serve someone whom one fears, someone who inspires or incarnates terror; it is to serve a Master a real, that is, a human Master, or thej’sublimated” Master— God. If idle mastery is an impasse, the future, by contrast, belongs to the laborious slave: The Wise Man, on the contrary, is fully and definitively reconciled with everything that is: Hence, History will be completed at the moment when the synthesis of the Master and the Slave is realized, that synthesis that is the heggel Man, the Citizen of the universal and homogeneous State created by Napoleon.


This is obvious in the case of the death of both adversaries, since the human reality — being essentially Desire and action in terms of Desire — can be born and maintained only within an animal life. How and why is this realisation of mutuality and equality to come about? Each philosophy correctly reveals or describes a turning point or a stopping place — thetical, antithetical, or synthetical — of the real dialectic, of the Kojfve of existing Being.

The enslaving side of this satisfaction has passed to the Slave: Hegelian experience is a different story: Thus, in the relationship between man and woman, for example, Desire is human only if the one desires, not the body, but the Desire of the other; if he wants “to possess” or “to assimilate” the Desire taken as Desire — koeve is to say, if he wants to be “desired” or “loved,” or, rather, “recognized” in his human value, in his reality as a human individual.

But for the herd to become a society, multiplicity of Desires is not sufficient by itself; in addition, the Desires of each member of the herd must be directed — or potentially directed— toward the Desires of the other members.

Kojeve presents the essential outlines of historical thought; and, to repeat, historical thought, in one form or another, is at the root of almost all modern human science. If the Con- sciousness has hegrl 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.