ALEXANDRE KOJEVE INTRODUCTION TO THE READING OF HEGEL PDF

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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Norman Fischer – – Journal of the Philosophy of Sport 29 1: There- fore, it is sufficient for him to impose hetel liberty on the Master in order to attain the definitive Satisfaction that alexanrre Recognition gives and thus to stop the historical process. This given-being is his chain, from which he could not abstract in the fight, in which fight he was revealed — because of that fact — as dependent, as having his autonomy in thingness.

But if this were the case, the realization and the revelation of the human being would be impossible. It is in and by — or better still, as — “his” Desire that man is formed and is revealed — to himself and to others— as an I, as the I that is essentially different from, and radically opposed to, the non-I.

With the final demise of Soviet Marxism, and the global hegemony of capitalism, we have finally reached the end of history. In fact, Man can be satisfied only by action.

Historically, this task of reconciliation has been embodied in many forms – in art, in religion, and in philosophy. I am obliged to the Danforth Foundation for a summer grant that enabled me to complete the revision of the translation.

Now, this artificial product is at the same time just as “autonomous,” just as objective, just as independent of man, as is the natural thing. The problem is that he completely misses the point of the ont It makes me really sad this thhe one of the most influencial lectures on the subject, while at the same time being one of the most distorted readings of Hegel.

Introduction to the Reading of Hegel

However, scientific experience and knowledge are concerned with the Object as independent of and isolated from the Subject. To be sure, the Slave, like the Master, like Man in general, is determined by the real A,exandre. Therefore, I am not only a think- ing being; I am also— and above all— Hegel.

In this perspective Kojeve interprets our situation; he paints a powerful picture of our problems as those of post-historical man with none of the classic tasks of history to perform, living in a universal, tye state where there is virtual agreement on all the fundamental principles of science, politics, and religion.

Feb 16, Pascal rated it it was introducion Shelves: So, what is the effectiveness that Kojeve speaks of? Jun 26, Roy Lotz rated it it was ok Shelves: The Master, on the other hand, who introduced the Slave between the thing and himself, is consequently joined only to the aspect of the thing’s dependence, and has pure enjoyment from it.

But, just as Mastery showed that its essential-reality is the reverse or perversion of what it wants to be, so much the more will Slavery, in its fulfillment, probably become the opposite of what it is immediately; as repressed Con- sciousness it will go within itself and reverse and transform itself into true autonomy.

Without the Slave’s Work, the “first” Fight would be reproduced indefinitely: The Master is not the only one to consider himself Master. For in these post-historical animals, there would no longer be any “[discursive] understanding of the world if of self.

For exam- ple, he renders Moment, Sein in one of its meaningsand Wesen as ilement-constitutif, itre-donne, and realite-essentielle; these interpretations are maintained in the English as “constituent-ele- ment,” “given-being,” and “essential-reality. To be anthropogenetic, then, Desire must be directed toward a nonbeing— that is, toward another Desire, another greedy emptiness, another I.

Introduction to the Reading of Hegel – Wikipedia

And to know this, he must know: From Heidegger, akexandre takes the existentialist interpretation of human being as free, negative, and radically temporal.

Since the Master transcends the given World only in and by the risk of his life, it is only his death that “realizes” his freedom. There- fore, the I, or the pseudo-I, realized by the active satisfaction of this Desire, is just as natural, biological, material, as that toward which the Desire and the Action are directed. There is a whole category of men who do not actively participate in the historical construction and who are content to live in the constructed edifice and to talk about it.

Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit

It is these social worlds that are reflected in the religious and philosophical ideologies, and therefore– to come to the point at once — absolute knowledge, which reveals the totality of Being, can be realized only at the end of history, in the last world created by man. And this Being-for-itself, through work, now passes into what is outside of the Consciousness, into the element of per- manence.

And having done this, he is obliged to kill i the other in order not to be killed himself. This man will act as a “skillful” reformer, or better, a conformer, but never as lojeve true revolutionary.

Like- wise, the Master is related in a mediated ivay to the thing, viz.

Kojève, Alexandre | Internet Encyclopedia of Philosophy

But there is still more. Nov 16, Samelu Binumcole added it.

The translation tries to preserve as much as possible of Kojeve’s style and terminology, which are determined at least in part by his careful attempt to preserve and explain the meaning of Hegel’s own precise terminology.

Kojeve says there is no Religion, Morals, Politics in the European or alwxandre by this he means the dialectically expansive Hegelian sense in Japan. Now, to deading is to transform what is real.

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