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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His lectures exerted a profound influence both direct and indirect over many leading French philosophers and intellectuals – amongst them Sartre, Merleau-Ponty, Lacan, Bataille, Althusser, Queneau, Aron, and Breton. Let us consider a real table.

Basingstoke, Macmillan, Fukuyama, Francis: To be sure, this work by itself does not free him. Georg Wilhelm Friedrich Hegel: He is conscious of himself, conscious of his human reality and dignity; and it is in this that he is essen- tially different from animals, which do not go beyond the level of simple Sentiment of self.

On Kojeve’s changing his mind see, for hhe, the enigmatic ‘Note to the Second Edition’ in the ‘Introduction to the Reading of Hegel’.

Kojève, Alexandre | Internet Encyclopedia of Philosophy

Thus, finally, his Desire is directed toward a thing, and not — as it seemed at first— toward a ghe Desire. To be sure, Descartes could not tge absolute, Hegelian philosophy. Now, to preserve oneself in Nature without fighting against it is to live in Genuss, in Enjoy- ment. The man who desires a thing humanly acts not so much to possess the thing as to make another recognize his right— as will be said later— to that thing, to make another recognize him as the owner of the thing.


If then, at the start, in the given World the Slave had a fearful “nature” and had to submit to the Master, to the strong man, it does not mean that this will always be the case. He would have to be recognized by another Master. And the human I, realized by the active satisfaction of its human Desires, is as much a function of its “food” as the body of an animal is of its food.

Of course we will never know. This multiplicity, this “society,” must in addition imply two essentially different human or anthropogenetic behaviors.

Dec 04, Bradley rated it really liked it. Understanding, abstract thought, science, technique, the arts — all these, then, have their origin in the forced work of the Slave.

Felix Meiner Verlag, Teach psychoanalysts how to be. According to Kojeve, Hegel is the fulfillment of what Plato and Aristotle could only pray for; he is the modern Aristotle who responded to — or, I better, incorporated — the kojevee made to Aristotelian philoso- phy by modern natural and human science.

Alexandre Kojève (1902—1968)

Hegelian experience is a different story: His work has been private and has, in large measure, been communicated only to friends. From Socrates-Plato until Hegel, Dialectic was only a philosophical method without a counterpart in the real. For the dialectical method is nothing but the method of dialogue — that is, of discussion.

Kojeve continues, “This seems to allow one to believe that the recently begun interaction between Japan and the Western World will finally lead not to a rebarbarization[! Obviously, sinceLogos discursive understanding has not disappeared entirely from the face of the earth – even in America!


In short, Hegel does not need a dialectical method because the truth which he incarnates is the final result of the real or active dialectic of universal History, which his thought is content to reproduce through his discourse. Some people will argue that Kojeve is projecting here, combining his own views with Hegel’s and creating an entirely new work of philosophy altogether.

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In so doing, Kojeve gives an example of what it means to follow out the necessity of one’s position manfully and philo- sophically. Want to Read Currently Reading Read. Since all the fulfillments-or-accom- plishments of its natural consciousness have not vacillated, that Consciousness still belongs — in itself — to determined given-being. Moreover, he sees it as the primary mechanism for the provision of recognition and value. For what changes as a result of Work tto not only the natural World; introductkon is also— and even especially— Man himself.

This form, on the contrary, is a skillful- ness that dominates only certain things, but does introdiction dominate universal power and the totality of objective essential-reality.