Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit [ Alexandre Kojève, Raymond Queneau, Allan Bloom, James H. Nichols] on. among contemporary left Hegelians none has been so influential as. Alexandre Kojeve, whose brilliant Introduction to the Reading of Hegel. ()’ is viewed as . Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit is a book about Georg Wilhelm Friedrich Hegel by Alexandre Kojève.

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The disavowal of such metaphysically anchored and ultimately timeless configurations of human being frees man from determinism and ‘throws’ him into his existential freedom. It would not be possible for one to give way to the other, to give introcuction the fight before the death of the other, to “recog- nize” the other instead of being “recognized” by him.

It is the special merit of Kojeve to be one of the very few sure guides to the contemplation of the fundamental alternatives. This multiplicity, this “society,” must in addition imply two essentially different human or anthropogenetic behaviors. For in some sense the reverse is true for Hegel: By this experience are established: The paragraph that the first or original note attempted to clarify had at least one remarkable statement p in it: Kojeve describes the character of wis- dom even if he does not prove it has been actualized.

Man who works transforms given Nature. For nothing predisposes the future Master to Mastery, just as nothing predisposes the future Slave to Slavery; each can freely create himself as Master or Slave. In the years preceding the second world war in France, the transmission was effected by means of oral initiation to a group of persons who in turn took the responsibility of instructing others, and so on. Man’s being is conditioned by its radically temporal character, its understanding of its being in time, with finitude or death as its ultimate horizon.

Introduction to the Reading of Hegel

Tje here is why. 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. What it is as such, in and for itself, must now be considered.


And is it not because of this that Hegel attains that absolute Knowledge to which his predecessors vainly aspired? Hence they do not find what they are looking for; they do not give what they promise, for they do not correctly reveal or describe what the Real introductiln for them. It is because there’s so much in it This sort of politic also came out again in the final chapter on Hegel’s dialectical method which also gave me insight with the claim that Deading distinguishes himself as Man through Fighting and Work.

The analysis of the essential character of the Master-Slave oppo- sition—that is, of the motive principle of the historical process- is found in Chapter IV.

Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit by Alexandre Kojève

Taken in this sense, Begriff signifies a particular real entity or a real aspect of being, revealed by the meaning of a word — i. The Master can finish off the thing completely and satisfy himself in Enjoyment.

Moreover, like Marx he believed that the expansion of capitalism was an homogenising force, producing a globalising cultural standard that laid waste to local attachments, traditions and boundaries, replacing them with bourgeoisie values.

Quotes from Introduction to t Now, is it worth- while to risk one’s life in order to know that one is recognized by a Slave? Enlightenment philosophy, the philosophy of Hegel’s own time, is the latest and most sophisticated attempt to reconcile these divisions through reason alone, to freely find man’s place amongst others and the universe as a whole.

In neither case can this [slavish] Consciousness become master of the given-being and achieve absolute negation.

To desire non-Being is to liberate oneself from Being, to realize one’s autonomy, one’s Freedom. 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.


The stuff about the end of history and the master-slave dialectic has really stuck with me. In service [in the forced work done in the service of another the Master ], slavish Con- sciousness [dialectically] overcomes its attachment to natural existence in all the particular-and-isolated constituent-elements, and it eliminates this existence by work.

And Hegel says that the being that is incapa- ble of putting its life in danger in order to attain ends that are not immediately vital— i. To be sure, the Slave, like the Master, like Man in general, is determined by the real World. And that is what Hegel says in the Introduction to the Phenomenology:. The Hegelian solution, accepted by Kojeve, is that this has indeed happened and that the enunciation of the universal, rational princi-j pies of the rights of man in the French Revolution marked the be-i ginning of the end of history.

He uses some other vocabulary, one that looks like normal words but where the words don’t mean anything but what he wants them to, when he wants them to. Hegel does not need a God who would reveal the truth to him.

Kojève, Alexandre | Internet Encyclopedia of Philosophy

Teach psychoanalysts how to be. Sep 06, Nabil added it. In this Note, he says the following: May 31, Joe rated it intrduction was amazing Shelves: But, he is Master of the Slave only because he previously freed himself from Nature and from his own nature by risking his life in a fight for pure prestige, which — as such — is not at all “natural.