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.

Author: Mezijas Nezuru
Country: Andorra
Language: English (Spanish)
Genre: Software
Published (Last): 25 September 2005
Pages: 417
PDF File Size: 2.25 Mb
ePub File Size: 17.62 Mb
ISBN: 691-3-39651-875-2
Downloads: 34386
Price: Free* [*Free Regsitration Required]
Uploader: Samuhn

Marx thought that the immiseration of workers under 19 th century capitalism would worsen as the pressure of market competition would lead to ever-more brutal extraction of surplus from workers’ labor, in attempt to offset the falling rate teh profit.

Secondly, they are also preserved or safeguarded with respect to whatever is essential or universal in them — that is, with respect to what in each of them reveals one of the manifold hegek of the total and single reality. Man is not only a being that thinks— Lc, reveals Being by Logos, by Speech formed of words that have a meaning.

Introduction to the Reading of Hegel – Wikipedia

That said, the book is not for everyone. And Speech and Thought themselves are dialectical only because, and introductiin the extent that, they reveal or describe the dialectic of Being and of the Real. And we see, by the way, that the method is dialectical only because it implies a negative or negating element: From Feading, the free encyclopedia.

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. The conscious Desire of a being is what constitutes that being as I and reveals it as such by moving it to say “I.

Read just this one book and you’ll get everything you have ever w Hege was reading this book for 9 months.

He cannot go beyond himself, change, progress. That is why it is not an idea in the proper sense of the word: Its first chapter and the first in this translation was written by Kojeve and published in the January 14,issue of Mesures. Both constituent- elements are essential — since in the beginning they are unequal and opposed to one another and their reflection into unity has not yet resulted [from their action], they exist as two opposed concrete- forms of Consciousness.


Work that frees man introductiob hence neces- sarily, in the beginning, the forced work of a Slave who serves an all-powerful Master, the holder koojeve all real power. 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 untroduction.

Introduction to the Reading of Hegel

In other words, only by the risk of life does it come to light that Self -Consciousness is nothing but pure Being-for-itself. However, if you think the end of history talk, fundamental for Hegelian wisdom, is just unrealistic assumption, the whole Hegel’s introductin turns into an illusion.

This occurs through the labor of appropriating and transforming his material world in order to satisfy his own needs.

The Stoic Slave becomes the skeptic-nihilist Slave. Without the Slave’s Work, the “first” Fight would be reproduced indefinitely: The genesis of Christianity, of the “absolute Religion,” starting from the most yegel religion, is described in Chapter VII.

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

But for the same reason this satisfaction itself is but a passing phase, for it lacks the objective aspect — i. For Self-Consciousness to exist, for philosophy to exist, there must be transcendence of self with respect to self as given.

On the one hand, he follows Marx by seeing in idyllic terms the post-historical world, one of universal freedom, emancipation from war and want, leaving space for “art, love, play, and so forth; in short, everything that makes Man happy”. 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. As long as he lives, therefore, he never attains the freedom that would raise him above the given World.

I want him to “recognize” me as an autonomous value. Hence he too raises himself above Nature, above his animal “nature,” since he succeeds in making it other than it was. The world known by philosophy must be such that it supports philosophy and makes the philosopher the highest or most complete kind of human being. Thus, in the relationship between koueve and woman, for example, Desire is human only if the one desires, not the body, but the Desire of the other; if he wants “to possess” or “to assimilate” the Desire taken as Desire — that is to say, if he wants to jntroduction “desired” or “loved,” or, rather, “recognized” in his human value, in his reality as a human individual.


This multiplicity of Desires is just as “undeducible” as readong fact of Desire itself. Now, one can in fact overcome the contradiction of a given 54 Summary of the First Six Chapters of the Phenomenology of Spirit existence only by modifying the, given existence, by transforming it through Action.

By revealing the ‘necessities’ of History long before its final consummation i.

And the human I, realized by the active introfuction of its human Desires, is as much a function of its “food” as the body of an animal is of its food. But if this were the case, the realization and the revelation of the human being would be impossible.

Now, in order to understand fully the essential character of these two phenomena and of the relations between them, one must con- sider them in their genesis. Of course, as the cover explains, Kojeve was a philosopher, not an ideologue, so his interpretation is “brilliant” and Hegel is, what? But it can happen and we know that this actually did happen one day, somewhere that the man begins to discuss with his adversary.

If History must be completed, if absolute Knowledge must be possible, it is only the Slave who can do it, by attaining Satis- faction. He became a Slave because he did not want to risk his life to be- come a Master. introductioon

They are autonomous con- crete-forms, Consciousnesses submerged in the given-being of animal-life. At kojevs I even had to questions if Kojeve and I had read the same book, since he does an excellent job parsing Hegel’s jargon and explaining the historical situation in which Hegel existed ie.