But in the explanatory Note, Hegel underlines that the three aspects are in reality inseparable. And we know from elsewhere that the simultaneous presence of. 31 Oct Introduction to the Reading of Hegel. This collection of lectures shows the intensity of Kojève’s study and thought and the depth of his insight. During the years , the Marxist political philosopher Alexandre Kojeve brilliantly explicated–through a series of lectures–the philosophy of Hegel as it.

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Alexandre Kojève

Therefore, it is only by work that man is a supernatural being that is conscious of its reality; by working, he is “incarnated” Spirit, he is historical “World,” he is “objec- tivized” History. Without being predestined to it in any way, the one must fear the other, must give in to the other, must refuse to risk his life for the satisfaction of his desire hegeel “recognition. For death is not, the dead man is not.

To know that this aspect reveals a human reality, he must see that hegeo other also wants to be recognized, and that he, too, is ready to risk, “to deny,” his animal life in hegeo fight for the recognition of his human being-for-itself. Truth is the revelation of a reality.

Introduction to the Reading of Hegel by Alexandre Kojeve

History moves through a series of determinate configurations, culminating in the end of history, a state in oojeve a common and universal humanity is finally realised. And all “negating-negativity” with re- spect to the given is necessarily active.

Now, in 50 Heggel of the First Six Chapters of the Phenomenology koueve Spirit contrast to the warlike Master who will always remain what he already is — i. Most certainly, man is something quite different from a brick. The negativity of being, manifest as desire, makes possible man’s self-making, the process of ‘becoming’. Man, in the hege, depends on the given, natural conditions of his existence. I want him to “recognize” my value as his value. In the beginning, as long as he is not yet actually recognized by the other, it is the other that is the end of his action; it is on this other, it is on recognition by this other, that his human value and reality depend; it is in this other that the meaning of his life is condensed.

Thanks for the note Russ. Then, by risking his life, the Master raises himself above given Nature, above his given animal “nature,” and becomes a human being, a being that creates itself in and by its conscious negating Action.


He merely destroys the ,ojeve of the Slave’s work. Outline of a Phenomenology of Right. And the thing appears to him as an object Gegen-standas an external reality, which is not in him, which is not he but a non-l.

He reveals in addition— also by Speech— the being that reveals Being, the being that he himself is, the revealing being that he opposes to the revealed being by giving it the heyel Ich or Selbst, I or Self.

And thus it was the sounds of one of these Fights that Hegel heard while finishing his Phenomenology, in which he became conscious of himself by answering his question “What am I? What is of importance is that in the Truth-there is perfect coincidence of the Begriff and the Gegenstand, and that — in the Truth — Hsgel is purely passive adequation to essential-Reality.

The being that acts to satisfy its own instincts, which — kojeev such — are always natural, does not rise above Nature: Hgel elaborates the meaning of this logical necessity throughout the course of the book and attempts to indicate how a sensible man could accept it and interpret the x Editor’s Introduction world in accordance with it. His book, Esquisse d’une phenomenologie du droitpublished posthumously hsgelcontrasts the aristocratic and bourgeois views of the right.

He despises those intellectuals who respond to the demands of the contemporary audience and give the appearance of philosophic seriousness with- out raising the kinds of questions which would bore that audience or be repugnant to it. To use Hegel’s terminology, one must suppose that there is a victor who becomes the Master of the vanquished; or, if one prefers a vanquished who becomes the Slave of the victor. Only the Nihilist kjeve remains alive is interesting.

Hegel’s method, then, is not at all dialectical, and Dialectic for him is quite different from a method of thought or exposition. Taken in this sense, Begriff signifies a particular real entity or a real hehel of being, revealed by the meaning of a word — i. Hence it would be better to say: These men, who live somehow “above the battle,” who are content to talk about things that they do not create by their Action, are Intellectuals who produce intellectuals’ ideologies, which they take for philosophy and pass off as such.

Alexandre Kojève – Wikipedia

Now, this act in turn presupposes a multiplicity of Desires that aestre one another mutually. It is the realization of his project, of his idea; kljeve, it is he that is realized in and by this product, and consequently he contemplates himself when he contemplates it. Throughout this period, then, it is Mastery that will reveal its essence by kojve its existential possibilities through Action.


But it is a complete iojeve adequate self-knowledge — that is, it is true in the strong sense of the word. The man who desires a thing humanly acts not so much to possess the thing as to make another recognize his right— as will be said later— to that thing, to make another recognize him as the owner of the thing.

The survivor, unable to be “recognized” kojefe the dead adversary, cannot realize and reveal his humanity. And since hegdl are Slaves only where there is a Master, Mastery, while itself an impasse, is “justified” as a necessary stage of the historical existence that leads to the absolute Science of Hegel.

For this reason, anyone who wishes to understand the sense of that mixture of Marxism and Existentialism which characterizes contemporary radicalism must turn to Kojeve.

But, if animal Desire is the necessary condition of Self -Consciousness, it is not the sufficient condition. Now, to act is to transform what is real.

Introduction to the Reading of Hegel

Hence, here again we koeve seem to be dealing with a dialectical method in the search for truth or in its exposition, which in no way affects the Real which that hegsl reveals. Scientific experience is thus only a pseudo-experience. But in fact, at the end of the Fight, hegdl is recognized only by a Slave. To be sure, for this to take place, the Slave must cease to be Slave: If then, at the start, in the given World the Slave had a fearful “nature” and had to submit to the Master, to the strong man, it does not mean that this will always be the case.

History is a processual movement in which division is subjected to reconciliation, culminating in ‘the end of history’, its completion in a universal society of mutual recognition and affirmation. The well-known ” End of History ” thesis advanced the idea that hege, history in a limited sense had ended hegeel the French Revolution and the regime of Napoleon and that there was no longer a need for violent struggle to establish the “rational supremacy of the regime of rights and equal recognition.

Its first chapter and the first in this translation was written by Kojeve and published in the January 14,issue of Mesures.

And, generally speaking, the awareness of a contradiction is what moves human, historical evolution.