By James H. Nichols
Nichols examines the foremost writings of Alexandre Kojève, and clarifies the nature and brings to mild the significance of his political philosophy. whereas emphasizing the political size of Kojève's inspiration, Nichols treats all his significant released writings and indicates how the remarkably different components of Kojève's highbrow exercise cross jointly. this can be a vital evaluation of Kojève which considers the works that preceded his flip to Hegel, seeks to articulate the nature of his Hegelianism, and displays intimately at the assorted meanings that the top of historical past had in various classes of his inspiration.
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Additional resources for Alexandre Kojeve: Wisdom at the End of History (20th Century Political Thinkers)
Now, desire itself is such an object that differs from things to which natural desire is directed; desire is an emptiness, a nothingness, the presence of an absence. Distinctively human desire is the desire not of some natural good things but of desire itself; that is, it is the desire to put oneself in the place of the object of the other's desire, to be oneself the object of desire, or to be recognized as an autonomous value or as having intrinsic dignity. This is Kojeve's way of discovering and elaborating what Hegel calls the desire for recognition (and which Kojeve also calls a desire for pure prestige).
For Kant as for the others, the Concept must be eternal; but now, seeking to avoid the problems of Parmenides and Spinoza on the one hand, Plato and Aristotle on the other, Kant relates the eternal concept not to Eternity but to time itself. Kant's argument is of course dense and complex, as all readers of the Critique of Pure Reason know only too well, but Kojeve states the essential that is needed to fill out his schematization. " Truth with substantive content must therefore involve intuitions (experience of the spatial-temporal world), and all these take place in time.
But to be effective in pursuing those political concerns would involve compromising, if only through loss of time, his philosophical enterprise. Kojeve claims that no political philosopher has convincingly presented any discursive resolution to this problem. He argues in a Hegelian manner, however, that this problem has in fact been solved by history. Philosophers have had a powerful effect on history. Alexander the Great applied in reality certain ideas of Greek, and particularly Aristotelian, philosophy, in creating the first universal empire; he put into political practice the philosophical idea of mankind as universal, comprehending Athenian and Spartan and Macedonian, Greek and barbarian.
Alexandre Kojeve: Wisdom at the End of History (20th Century Political Thinkers) by James H. Nichols