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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Nevertheless, Man does not succeed in remaining in this skepti- cal-nihilistic attitude. If idle Mastery is an impasse, laborious Slavery, in contrast, is the source of all human, social, historical progress.

I am acting in relation to an idea, a wowbiological end. That is to say, finally, there would remain only one man in the world, and— according to Hegel— he would no longer be, he would not be, a human being, since the human reality is nothing but the fact of the recognition of one man by another man To explain the fact of the Battle of Jena, the fact of the History that that battle completes, one must therefore posit a fourth and last irreducible premise in the Phenomenology.

For Hegel, the historical movement of thought is a ‘dialectical’ process wherein these divisions are put through processes of reconciliation, producing in turn new divisions, which thought in turn attempts to reconcile.

And if the experience of the Fight and its result predispose the Slave to transcendence, to progress, to History, his life as a Slave working in the Master’s service realizes this pre- disposition.

Animal Desire— hunger, for example— and the action that flows from it, negate, destroy the natural given. The man who seeks any other form of knowledge, who cannot explain his own doings, cannot be called a philosopher. For Self-Consciousness, and hence philosophy, to exist, then, there must be in Man not only positive, passive contemplation, which merely reveals being, but also negating Rreading, and hence Action that transforms the given being.


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

The Master, on the other hand, is the power that rules over this given-being; for he revealed in the fight that this given-being is worth nothing to him except as a negative-entity. Now, any addition Zutat [coming] from us becomes superfluous not only in the sense nach dieser Seite that [the] concept and the] object, the standard and what is to be verified, are present vorhanden in the Consciousness Bewusstsein itself [which we, as philosophers, study in the Phenomenology ]; but we are also spared the effort of comparing the two and of verifying in the strict sense, so that — since [studied] Consciousness verifies itself — in this respect too, only pure contemplation Zusehen is left for us to do.

And that is why the Master never succeeds in going beyond the freedom that is realized in himself and the insufficiency of that freedom. Work is Bildung, in the double meaning of the word: But can there ever be a final reconciliation between the innumerable factions of human history?

Introduction to the Reading of Hegel

Aug 11, Peter rated it liked it. Thus, the difference ibtroduction Master and Slave is realized in the existence of the victor and of the vanquished, and it is recognized by both of them. One reads Kojeve to discover a living Hegel; most people are content to know that the man and his system are dead.

Consequently, the human reality can be formed and maintained only within a biological reality, an animal life. I should like to express my thanks to Kenley and Christa Dove, who kindly made available for this edition their translation of Kojeve’s “Structure of the Phenomenology of Spirit” and their correlation of the page and line references to J.

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. Generally speaking, the I of Desire is an emptiness that receives a real positive content only by negating action that satis- fies Desire in destroying, transforming, and “assimilating” the desired non-I. But the Slave introducyion for him an animal or a thing.


He would have to be recognized by another Master. The structure of thought, therefore, is introducction by the structure of the Being that it reveals. It is only by rising above the given conditions through negation brought about in and by Work 3 A manufactured object incarnates an idea a “project” which is independent or the matenal hie et nunc- that is why alexandrre objects can be “exchanged.

Now, this is something that Descartes, Plato, and so many other philosophers did not know, could not know. Descartes’ philosophy is insufficient because the answer that it gives to the “What am I?

Introduction to the Reading of Hegel by Alexandre Kojeve

In other words, man’s humanity “comes to light” aleandre if he risks his animal life for the sake of his human Desire. Dates read do not reflect reality — I don’t remember when I started reading and did so sporadically. And this World is present in his mind at the very moment when he writes to answer his “What am I?

On the one hand, this work creates a real objective World, which is a non-natural World, a cultural, historical, human World. Kojeve’s use of capitalization has been preserved throughout.

Plato himself or that disciple who is capable of understanding him. And to transform what is real is to negate the given. Yet the end of history marks the end of this struggle, thereby exhausting man of the activity which has alesandre his essence.