Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit [ Alexandre Kojève, Raymond Queneau, Allan Bloom, James H. Nichols] on. among contemporary left Hegelians none has been so influential as. Alexandre Kojeve, whose brilliant Introduction to the Reading of Hegel. ()’ is viewed as . Introduction to the Reading of Hegel: Lectures on the Phenomenology of Spirit is a book about Georg Wilhelm Friedrich Hegel by Alexandre Kojève.

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This Work is placed between the Master and Nature. In this Note, he says the following: Therefore, it is real. It was only in that by the efforts of Raymond Queneau, the classes on the Phenomenology of Introfuction taught by Alexandre Kojeve at the Ecole des Hautes Etudes from were published under the title, Introduction to the Reading of Hegel.

Now, by working for another, the Slave too surmounts his instincts, and— by thereby raising himself to thought, to science, to technique, by transforming Nature in relation to an idea— he too succeeds in dominating Nature and his “Nature”— that is, the same Nature that dominated him at the moment of the Fight and made him the Slave of the Master. Actually, others recognize the Master as Master only because he has a Slave; resding the Master’s life consists in consuming the products of slavish Work, and in living on and by this Work.

In other words, the Slave who works for the Master represses his instincts in relation to an idea, a concept. This page was last edited on 7 Decemberat But without this, world, outside of this world, man is nothing.

Do they truly know him? It is because there’s so much in it Hence it would be better to say: For Desire taken as Desire — i.

Alexandre Kojève (1902—1968)

Lectures on the Phenomenology of Spirit. Animal Desire— hunger, for example— and the action that flows from it, negate, destroy the natural given. But he was the only one to understand himself as this whole, to give a correct and complete answer to the Cartesian question, “What am I? But he does not hear mere sounds. But he doesn’t end the note with that. Request removal from index.

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Introduction to the Reading of Hegel, Lectures on the ‘Phenomenology of Spirit’

The whole mass of ideas and concepts that have been current until now, the very bonds of the world, are dis- solved and collapsing into themselves like a vision in a dream. On Kojeve’s changing his mind see, for instance, the enigmatic ‘Note to the Second Edition’ in the ‘Introduction to the Reading of Hegel’. The scheme of historical evolution, therefore, is as follows: Now in fact, this is not at all the case.

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. As for the aspect of the thing’s autonomy, he leaves it to the Slave, who reaading the thing by work. But since this World has been changed, he changes as well.

Kojeve describes the character of wis- dom even if he does not prove it has been actualized. To work for another is to act contrary to the instincts that drive man to satisfy his own needs. No trivia or quizzes yet.

He would have to be recognized by another Master. More common-sensical but less intransigent writers would not teach us nearly so much. No wonder philosophizing so closely resembles sitting around and doing nothing!

History of Western Philosophy. If you have not read the Phenomenology of Spirit, you just have to believe Kojeve. Now, for vulgar science, this real is supposed to be independent of the thought which describes it.

Science Logic and Mathematics. Lamothe – – Hypatia 20 1: The man who wants -rto work — or who must work — must repress the instinct that drives!

Full text of “KOJEVE introduction to the reading of (PDFy mirror)”

At the most, he will want to “reform” it — that is, to change its details, to make particular transformations heyel modifying its essential characteristics. The Slave, in transforming the given World by his work, transcends the given and what is given by that given in himself; hence, he goes beyond himself, and also goes beyond the Master who is tied to the given which, not working, he leaves intact.


History moves through a series of determinate configurations, culminating in the end of history, a state in which a common and universal humanity is finally realised. But the Slave is for him hhegel animal or a thing. I am the bearer of koojeve absolute Knowledge. But a closer examination shows that this is not at all the case, and that when Hegel speaks of Dialectic, he is talking about something quite different from what is found in his predecessors.

Quite different is the situation created by Work. Or to put this another ot, is it thru these thoughtful snobbish dreams that Mastery, in the Historical sense, re-enters the world? 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: Hence, it is to fall into decay, to become brutish; rhe this metaphysical truth is revealed to Man through the phe- nomenon of boredom: Thought is dialectical only to the extent that it correctly reveals the dialectic of Being that is and of the Real that exists.

But [in the case we are studying] the other-entity, too, is a Self-Consciousness; a human-individual comes face to face with a human-individual. Along with Jean Hyppolite, he was responsible for the serious introduction of Hegel into French thought. If, then, the Desire is directed toward a “natural” non-I, the I, too, will be “natural. After making the first ax, man ov use it to make a second one, which, by that very fact, will be another, a better ax.