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-.
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Hence they do not find what they are looking for; they do not hdgel what they promise, for they do not correctly reveal or describe what the Real is for them.
Introduction to the Reading of Hegel
Therefore — once more — thanks to his Work, the Slave can change and become other than he is, that is, he can — finally — cease to be a Slave. In other words, he must enslave him. If he does it, it is from fear of the Master. Just like ordinary philosophic knowledge, it is a self-knowledge. Kojeve’s use of capitalization has been preserved throughout. This well-known text lends itself to two misunderstandings. The Stoic Slave becomes the skeptic-nihilist Slave. This, I believe, hegl his basic error.
Norton and Company, The object, and not the subject, is what shows itself to him in and by — or better, as — the act of knowing. His uegel teaching is but the distillation of more than six years devoted to nothing but reading a single book, line by line. The value that he attributes to himself could be illusory; the idea that he has of him- self could be false or mad.
Kojève, Alexandre | Internet Encyclopedia of Philosophy
The victory of reason was, for Bataille, a curse; its inevitable triumph in the unstoppable march of modernity brought with it homogeneity, order, and disenchantment. For example, heeats food that is completely prepared ].
And it cannot be otherwise, for vulgar science is in fact concerned not with the concrete real, but with an abstraction. But he does not hear mere sounds. And since there 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.
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And to serve a Master is to obey has laws. History, that universal human process that conditioned the com- ing of Hegel, of the thinker endowed with an absolute Knowledge, a process that that thinker must understand in and by a Phenome- nology before he can realize this absolute Knowledge in the “Sys- tem of Science”— universal history, therefore, is nothing but the history of the dialectical—i.
At the most, he will want to “reform” it — that is, to change its details, to make particular transformations without modifying its essential characteristics. Now, this is something that Descartes, Plato, and so many other philosophers did not know, could not know.
For the Slave recognizes the human reality and dignity of the Master. Generally speaking, it is the Slave, and only he, who can realize a progress, who can go beyond the given and — in particular — the given that hegep himself is.
Retrieved from ” https: Now, as long as the Master lives, he himself is always enslaved by the World of which he is the Master. This establishes the constitutive need for mutual recognition and formal equality, if recognition of value is to be established.
But why then is it Hegel who attains it, and not some other of his contemporaries, all of whom know that there is a man named Napoleon? And this is what Hegel also calls Begriffconcept; a term that means for him except when, as in the writings of his youth and still occasionally in the Phenomenology, he says: 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.
However, to know this, to know that he is the thinker who can realize the absolute Science, he must know that the Napoleonic Wars realize the dialectical synthesis of the Master and the Slave. If the human reality is a social reality, society is human only as a set of Desires mutually desiring one another as Desires. Hegel says that Man abandons Stoicism because, as a Stoic, he is bored.
If he changes, his change remains “private,” purely subjective, revealed to himself alone, “mute,” not communicated to others. This kkjeve, on the contrary, is a skillful- ness that dominates only certain things, but does not dominate universal power and the totality of objective essential-reality.
For it is as animal-life that the merely existing object has here presented itself. And to transform what is real is to negate the given.
The dialectical method was consciously and systematically used for the first time by Socrates-Plato. In the years preceding the second world war negel 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.
In Plato, the dialectical method is still quite close to its historical origins the sophistic discussions.