INTRODUCTION TO THE READING OF HEGEL LECTURES ON THE PHENOMENOLOGY OF SPIRIT ALEXANDRE KOJEVE During the years the. Alexandre Kojève (). Introduction to the Reading of Hegel. Source: Introduction to the Reading of Hegel, Basic Books, ; the final chapter only. Alexandre Kojève, Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit. By Edited by Allan Bloom. Translated by James H. Nichols.

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The one is autonomous Consciousness, for which the essential-reality is Being-for-itself.

Introduction to the Reading of Hegel

Briefly, according to Kojeve, ‘History’ properly understood ended with Hegel. One must suppose that the Fight ends in the victory of the one who is ready to go all the way over the one who— faced with death— does not manage to raise himself above his biological instinct of preservation aldxandre. With the beginnings of Socratic philosophy, however, division and separation is introduced into thought – customary answers to questions of truth, morality, and reality are brought under suspicion.

Frankly, I failed to see anything of serious interest in these pages: But without this, world, outside of this world, man is nothing. Now, the negation of Being is Action.

Alexandre Kojève (1902—1968)

It is necessary to live in terms of terror. The life of the Masters, to the extent that it is not bloody Fighting, Fighting for prestige with human beings, is a life of pleasure. Find it on Scholar.

The dignity of man has been recognized, and all men are understood to participate in ghe all that remains to do is, at most, to realize the state grounded on these principles all over the world; no antithesis can undermine this syn- thesis, which contains within itself all the valid possibilities.

It is precisely Marx’s failure to think j through the meaning of his own historical thought that proves his philosophical inadequacy and compels us to turn to the pro-: He tries, therefore, to pf by a new ideology this contra- diction in skeptical existence, which is, all things considered, the Stoic— i.

But if by concept we mean the essential reality of the In-itself An-sich of the object, and by object, on the other hand, we understand the object [taken] as object, namely, as it is for another [i.


Kojève, Alexandre | Internet Encyclopedia of Philosophy

Kojeve is, so far as we know, the first Now, the most striking feature of Alexanfre thought is his in- sistence — fully justified — that for Hegel, and for all followers of Hegel, history is completed, that nothing really new can again happen H the world.

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Everything seems to indicate that Science was born in the form of Myth. The Master is not the only one to consider himself Master. Plus, Kojeve doesn’t use introductin words to talk about things. One might ask whether Kojeve is not really somewhere be- tween Hegel and Heidegger, but it should be added that Kojeve himself leads the reader to this question, which is a proper theme of philosophical reflection.

But it is equally impossible when only one of the adversaries is killed.

Nature, transformed by the Slave’s Work, serves the Master, without his needing to serve it in turn. If man is nothing but his becoming, if his human existence in space is his existence in time or as time, if the revealed human reality is nothing but universal history, that history must be the history of the inter- action between Mastery and Slavery: Therefore, it is not reform, but the “dialectical,” or better, revolutionary, overcoming of the World that can free him, and — consequently — satisfy him.

But this is impossible, since — by definition — the Master prefers death to slavish recognition of another’s superiority. Hence, History will be completed at the moment when the synthesis of the Master and the Slave is realized, that synthesis that is the whole Man, the Citizen of the universal and homogeneous State created by Napoleon.

This sub- structure, which supports both Religion and Philosophy, is nothing but the totality of human Actions realized during the course of universal history, that History in and by which Man has created a series of specifically human Fo, essentially different from the natural World. On the one hand, the Master is Master only because his Desire was directed not toward a thing, but toward another desire — thus, it was a desire for recognition. Whence— in parentheses— the mod- ern variant of Stoicism, of which Hegel speaks in Chapter V: This recognition tp remove the rationale for war and struggle, and so will usher-in peace.


There is truth properly so-called — that is, scientific or philosophic truth, or better, dialectical or synthetical truth — only where there has been discussion or dialogue — qlexandre is, antithesis negating a thesis.

An Essay on Phenomenological Ontology. Briefly, according to Kojeve, ‘History’ properly understood ended with Hegel. He became a Slave because he did not want to risk his life to be- come a Master. To be sure, pure and simple Being Sein does not have a threefold or dialectical structure; but the Logical — real, the Concept or the True — i. By publishing the technical, kojevs and economic ‘Outline’ and keeping his philosophical speculations permanently to himself he could have perhaps! Now, in fact, what is it to “understand” Napoleon, other than to understand him as the one hgel perfects the ideal of the French Revolution by realizing it?

As soon as the revealing description is correct, it can be said that ordo et connexio idearum idem est ac ordo et connexio rerum ; for the order and the connection of the real are, according to Hegel, dialectical.

They may not be introdiction no one isbut at least they are honest.

Introduction to the Reading of Hegel, Lectures on the ‘Phenomenology of Spirit’

Customers who viewed this item also viewed. But how do they know him? Now, he does not want to do this. The system I heel do without I remain Kierkegaardian in that sense ; but the man, his insights, his intelligence But this latter is still just one opinion among many others.

He “understood” the “vanity” of the given conditions of existence. And it is only in this World that man lives an essentially different life from that of animals and “primitive” man in the bosom of Nature. Koj eve’s book is a model of textual in- terpretation; the book is suffused with the awareness that it is of pressing concern to find out precisely what such a thinker meant, for he may well know much more than we do about the things that we need to know.