KOJEVE HEGEL PDF

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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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It is the realization of his project, of his idea; hence, it is he that is realized in and by this product, and consequently he contemplates himself when he contemplates it.

Hegel is now becoming popular in literary and artistic circles, but in a superficial form adapted to please dilettantes and other seekers after the sense of depth who wish to use him rather than understand him. But it is recognized only by Slaves. The truth of man, or the revelation of his reality, therefore, presupposes the fight to the death. Hence they do not find what they are looking for; they do not give what they promise, for they do not correctly reveal or describe what the Real is for them.

Georg Wilhelm Friedrich Hegel. In other words, all human, anthropogenetic Desire — the Desire that generates Self-Consciousness, the human reality — is, finally, a function of the desire for “recognition. Accordingly, the freedom that koeve creates in and by this act of negation does not depend on the particular forms of the given. The Roots of Postmodern Politics.

And all “negating-negativity” with re- spect to the given is necessarily active. Kojevs this period, then, it is Mastery that will reveal its essence by realizing its existential possibilities through Action. For he can be satisfied only by recognition from one whom he recognizes as worthy of recognizing him.

For example, heeats food that is hhegel prepared ]. 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, homogeneous state where there is virtual agreement on all the fundamental principles of science, politics, and religion.

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It would not be possible for one to hegep way to the other, to give up the fight before the death of the other, to “recog- nize” the other instead of being “recognized” by him.

Here is what Hegel says, for example, in the Preface okjeve the Phenomenology:. It is only Desire of such a Recognition Anerkennungit is only Action that flows from such a Desire, that creates, realizes, and reveals a human, non- biological I. For without this sub- stitution, one would desire the value, the desired object, and not the Desire itself.

History and Desire in Kojeve

This sub- structure, which supports both Religion and Philosophy, is nothing but the totality of human Actions realized during the course of universal history, that History in and by which Man has created a series of specifically human Worlds, essentially different from the natural World. For this word to appear, something other than purely passive contemplation, which only reveals Being, must also be present.

For in some sense the reverse is true for Hegel: Moreover, this recognition hetel methodologically analytically prior to production, for it is the “struggle to the death for pure prestige” which the master and the slave enter freely, kojebe work is imposed hdgel the slave as a consequence of the slave’s defeat.

And to know this, he must know: Cover of the first edition.

History and Desire in Kojève

To be able to stop and understand himself, a man must be satisfied. But in that activity of the other is hegwl found the second aspect, namely, the activity by oneself: He sees it only in the Master, who realized pure “negating-negativity” by risking his life in the fight for recognition.

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. And Hegel 32 Summary of the First Six Chapters of the Phenomenology of Spirit studies these conditions in the first four chapters of the Phe- nomenology.

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Understanding, abstract thought, science, technique, the arts — all these, then, have their origin in the forced work of the Slave. It becomes the aporetic method: Now, to desire a Desire is to want to substitute oneself for the value desired by this Desire. It is not such an autonomous Consciousness, but all to the contrary, a hegwl Consciousness, that exists for him. Now in fact, this is not at all the case. Le Concept, le temps et le discours, extrapolates on the Hegelian notion that wisdom only becomes possible in the fullness of time.

Con- templation reveals the object, not the subject.

And the core of that work is the careful and scholarly study of Hegel. In order to know itself as a consciousness, consciousness must know itself as both subject and object of knowledge at the same time. In Plato and begel already in Socrates all this became conscious.

Introduction to the Reading of Hegel

They are the product of desire and they result in fear: If History begins with the Fight after which a Master dominates a Slave, the first historical period must certainly be the one in which human exist- 44 Summary of the First Six Chapter of the Phenomenology of Spirit ence is entirely determined by the existence of the Master. Next, this man does not float in empty space. However, to know this, to know that he is the thinker who can realize kijeve absolute Science, he must know that the Napoleonic Wars realize the dialectical synthesis of the Master and the Slave.

The analysis that uncovers the constituent role of Desire enables us to understand why human existence is possible only with an animal existence as its basis: Perfection which is always conscious of itself can be attained only in and by work.