Introduction
In the Introduction to the Reading of Hegel by Kojève, the book highlights in detail by outlining spiritual phenomenology hence providing a biography of human nature. As such, it gives an account of the continuous and conscious development within individuals from an anthropological, cultural, and epistemological context. Moreover, while enhancing mind development about the human experience, Hegel expounds on far-reaching and wide-ranging topics on cognitive nature, perception, reality, and reason among people. Perhaps the most intriguing and challenging thoughts from the aforementioned philosopher are human nature characteristics. For instance, he believes that people are always in a constant strive in what he terms as recognized reality (Kojève 8). This paper delves into human history according to Kojève and Hegel by discussing three major questions on the fundamental human characteristic; distinct self-consciousness and, self-determination hence expounding on people’s realities.
What is The Fundamental Human Characteristic?
The human characteristic is founded on phenomenological continuity that examines mind development through personal experience while widening its fundamental inquiries into the meaning of knowledge, perception, and the nature of reality. As aforementioned, the nature of man is characterized by the constant fight to define and place an individual into a respective class. The continuous affliction among people results in self-actualization where they transform into the understanding of their true nature; that each individual has a universally recognized certainty of personal validity and truth hence human reality (Kojève). As such, it leads to the creation and constitution of awareness among individuals about competition for recognition. Consequently, the revelation about man’s reality presupposes a fatal fight hence the reason behind the obligation to start the duel since each person must raise his self-existence to truth, for the other and himself (Kojève 12). Therefore, the human characteristic is amplified through life’s risk, which brings freedom to light hence creating self-consciousness. As a result, the correlation between otherness and self becomes a fundamental sign of individual activity and awareness that is rooted in both the desire and estrangement for objects.
What is Distinct Self-consciousness?
According to Kojève, the struggle between slave and master highlights a dialectic of the struggle for recognition occurring during the early stages of self-consciousness that creates a major problem in achieving mutual and self-recognition. Therefore, one is bound to ask how an individual becomes aware of his existence as a human. Consequently, Hegel postulates self-consciousness as a societal and cultural product that cannot be plausible through individual existence. Further, by using master and slave dialectic, he distinctively highlights two different self-consciousness characterized by death struggle where each individual sees the other as a threat. However, Hegel asserts that man’s existence has never been simple. He is essentially on either side: the category of slaves or the side of masters. Moreover, if human existence in society can be a reality, the aforementioned classes imply two distinct variables in existence consisting of dependence and autonomy (Kojève 9). Therefore, it becomes synonymous with the beginning of self-consciousness which is a necessity for the awareness of the above two classes of people.
There is two self-consciousness that is in constant fighting and must struggle due to suspicion of one another seen as a threat in itself. Before the confrontation, the above-mentioned dialectic sees itself as a yardstick for all other things. Conversely, power, desire, and feelings have become the standard through which encountered parameters are measured. In addition, another self-consciousness establishes an objective standard gauged against new set limits. Furthermore, Hegel sees the above phenomenon as a more appropriate term to describe the identity between the two consciousness (Kojève). However, each person is aware of the individual perspective without consideration of the other person. As a result, the two distinct conscious categories consisting of individual and self are where the former is characterized by personal relativism that accommodates others’ ideas while the latter is not concerned with outside views. As a result, self-consciousness is determined in a manner that it comes to light; both the other and for itself by going through the fight for death (Kojève). As such, during the early stages, it sets a problematic objective to achieve its realization through individual recognition by another person or mutual understanding.
The correlation between the other and the self becomes the backbone of the main characteristic of human activities and awareness based on emotional and objective desires and estrangement. In addition, it forms one of the components of the primordial world of human experience. Otherness and selfness are synonymous resulting in their inseparable nature. For instance, the former cannot be destroyed or abolished without the same atrocities affecting the latter hence there must be a common ground between the above-mentioned consciousness. However, the main problem in reconciling the aforementioned two components is the challenge of integrating both self and other aspects. On the contrary, the master realizes how he depends on the slave for the affirmation of his position in the world. This scenario presents an example of double self-consciousness as highlighted by Hegel (Kojève). Therefore, each human being becomes aware of the extent of his powers and limits concerning himself and others.
What is Self-Determination?
The self-determination dialectic is the major determinant of every component of freedom and defines the spirit. Moreover, this is actualized through the realization of individual progressive development which starts after a person becomes aware of his self-consciousness hence culminating in shared community values. By using the analogy of the fight to the death, Hegel asserts that he who behaves like a master has no satisfaction in his dealings. However, the one who accepts his fate is a slave or has been through it but overcame the atrocities (Kojève 20). As such, self-determination is a precursor to complete and absolute freedom for a man who is satisfied with his freedom. On the contrary, the relationship between the two individuals is one-sided since the master is the one who is recognized while he does not reciprocate the same. Moreover, this articulation as highlighted by Hegel in phenomenology has become a basis for modern state political and social concept configurations across the globe.
Conclusion
In conclusion, Hegel’s view on master-slave dialectic visualizes two classes of individuals where one gives so much in favor of another to be recognized while the other does not care. In addition, human history shows that man is in a constant fight with one another to determine his fate. Further, there is two self-consciousness that is in constant afflictions and must struggle to overcome their opponent due to suspicion as the other person is seen as a threat. Furthermore, self-determination is achieved by combining both freedom and individual awareness, especially for those who have undergone slavery. Lastly, the constant search for power and knowledge becomes a fundamental drive in all people hence the driving force for the two consciousness.
Work Cited
Kojève, Alexandre. Introduction to the Reading of Hegel. Cornell UP, 1980.