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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Produc- tion transforms the means of production; the modification of means simplifies production; and so on. Now, “to recognize” him thus is “to recognize” him as his Master and to recognize himself and to be recognized as the Master’s Slave.

During the yearsthe Marxist political philosopher Alexandre Kojeve brilliantly explicated–through a series of lectures–the philosophy of Hegel as it was developed in the Phenomenology of Spirit.

And that is why, to the extent that the Master is not made brutish by his pleasure and enjoyment, when he takes account of what his true end and the motive of his actions — i. It’s more complicated than that. Return to Book Page. For the truth of his subjective-cer- tainty [of the idea that he has of himself, of the alexande that he attributes to himself] could have been nothing but the fact that his alexahdre Being-for-itself was manifested to him as an autonomous object; introducton again, to say the same thing: With the beginnings of Socratic philosophy, however, division and separation is introduced into thought – customary answers to questions introductiin truth, morality, and reality are brought under suspicion.

Politics Between Abundance and Lack.

Introduction to the Reading of Hegel

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 alexanrde, in the last world created by man.

Now, to understand this, one must know what is the Wesen, the essential-reality, of Mastery and Slavery, what is the essence of the two principles which, in their interaction, are going to realize the process being studied.

The Master, on the other hand, sees in these things only a simple introduvtion of satisfying his desire; and, in satisfy- ing it, he destroys them]. For in the Master’s fulfilling himself, something entirely different from an autonomous Consciousness has come into being [since he is faced with a Slave]. It’s definitely worth begel and is an important text in the philosophy of the 20th century, but it’s definitely not all great.

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Alexandre Kojève (1902—1968)

On the other hand, if — at the start — the Slave’s freedom is recognized by no one but him- self, if, consequently, it is purely abstract, it can end in being realized and in being realized in its perfection.

For there is no Desire without Life. But it is equally impossible when only one of the adversaries is killed. In his philosophical anthropology, man is defined by his negating activity, by his struggle to overcome himself and nature through struggle and contestation.

This multiplicity of Desires is just as “undeducible” as the fact of Desire itself. A hostile critic has given an accurate assessment of Kojeve’s influence: Maybe not what Hegel meant at the time, but–because of Kojeve’s work–what he means today.

Write a customer review. The class was excellent, the reading of the Phenomenology an excitingly intriguing introduction to years of further study, but Kojeve’s interpretation was too tendentiously Marxist particularly the part on the Master-Slave dialectic to be taken very seriously. It is poorly edited. 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.

Now, what he wanted by engaging in the fight was to be recognized by another — that is, by someone other than himself but who is like him, by another man. Is he not this Hegel, a thinker endowed with an absolute Knowl- edge, because on the kojeeve hand, he lives in Napoleon’s time, and, on the other, is the only one to understand him? Man, and whether Hegel’s historicism does not by an inevitable dialectic force us to a more somber and more radical historicism which rejects reason.

Which Kojeve does a fine job of explaining in the first part of the book. Introductioon is only by being “recog- nized” by another, by many others, or — in the extreme — by all others, that a human being is really human, for himself as well as for others. So much of it boils down to the same three or four stories told over and over again.

He must become other than what he if. And it cannot be otherwise, for vulgar science is in fact concerned not with the concrete real, but with an abstraction. His exposition of Hegel’s Phenomenology is clear, consistent and brings thought-provoking questions.

Introduction to the Reading of Hegel by Alexandre Kojeve

But what interests me above all is that I am a philosopher, able to reveal the definitive truth, and hence endowed with an absolute Knowledge— that is, a universally and eternally valid Knowedge.

But without this, world, outside of this world, man is nothing. Of course, it is supposed to be in agreement with the given real. For real Being introductino as Nature is what produces Man who reveals that Nature and himself by speaking of it. Kojeve appears long afterand he has American readers, alexabdre Kojeve is indeed a Sage.

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Historically, this task of reconciliation has been embodied in many forms – in art, in religion, and in philosophy.

But of course, in order to write Chapter VI, in order to under- stand what History is, it is not sufficient to know that History has three periods. And Read this years ago because Zizek and Deleuze and all the other hip post-everything philosopher types kept referring to “Kojeve’s Hegel”.

Amazon Second Chance Pass it on, trade it in, give it a second life. He knows that he is hearing shots from Napoleon’s cannons at the Battle of Jena. Or to put this another way, is it thru these thoughtful snobbish dreams that Mastery, in the Historical sense, re-enters the world?

Thereafter, these are the only accept-] able, viable principles of the state. This is more like a 2. But IT the opposition of “thesis” and “antithesis” is meaningful only in the context of their recon- ciliation by “synthesis,” if history in the full sense of the word necessarily has a final term, if man who becomes must culminate in man who has become, if Desire must end in satisfaction, if the science of man must possess the quality of a definitively.

But since this World has been changed, he changes as well.

Jun 13, Tony Poerio rated it liked it. Get fast, free shipping with Amazon Prime. English Fhe a language for shopping. What exists in reality, as soon as there is a Reality of which one speaks — and since we in fact speak of reality, there can be for us only Reality of which one speaks what exists in reality, I say, is the Subject that knows the Object, or, what is the same thing, the Object known by the Subject.

When this actualization is complete the Universal Homogenous State then rises. For Hegel is pf only one able to accept, and to justify, Napo- leon’s existence — that is, to “deduce” it from the first principles 34 Summary of the First Six Chapters of the Phenomenology of Spirit of reaeing philosophy, his anthropology, his conception of history. He can never overestimate the greatness and power of his spirit.