Il Tempo dell'Autorità in Alexandre Kojève

2021 ◽  
pp. 49-76
Author(s):  
Andrea Raciti
Keyword(s):  
Alexandre Kojeve

scholarly journals Fænomenologi og strukturalisme

2006 ◽  
Vol 34 (101) ◽  
pp. 182-202
Author(s):  
Jørgen Holmgaard
Keyword(s):  
20Th Century ◽  
Intellectual Life ◽  
Founding Fathers ◽  
Alexandre Kojeve ◽  
Collège De France ◽  
Language And Cognition

Eller: Håndværkeren og filosoffen Phenomenology and StructuralismThis paper traces the changes in the French phenomenologist Merleau- Ponty’s ideas of language and cognition during the 1940s and 50s. In the mid-40s he is under the spell of the new French Hegel interpretation heralded by Alexandre Kojève and Jean Hippolyte since the late 1930s. Gradually, as Cl. Lévi-Strauss, starting in the late 1940s, demonstrates that he is able to rejuvenate the Durkheim-Mauss tradition in French intellectual life by way of inspirations from structuralist linguistics, Merleau-Ponty takes up reading Saussure and other founding fathers of structuralism. By 1960, when he welcomes Lévi-Strauss into the Collège de France, Merleau-Ponty seems to be close to a structuralist concept of language. But then again, in 1962 young Derrida presents a radical re-reading of Husserl leading up to his well-known attack a few years later on Lévi-Strauss and structuralism, thus swinging back the pendulum between two competing strands in French thought in the 20th century.

THE CRUCIFIED GOD AT THE BASIS OF MODERN EUROPEAN SCIENCE AND SOURCES OF THE INTERNALIST ANTIPOSITIVISM. ARTICLE THREE: HEGEL

2021 ◽  
pp. 54-63
Author(s):  
Ivan S. Kurilovich ◽  
Keyword(s):  
Modern Science ◽  
Mathematical Physics ◽  
Alexandre Kojeve ◽  
Party Positions ◽  
European Science ◽  
First Time

The Religion-Science relationship is often understood as problematic, and they themselves as sides in the confrontation between clericalism and scientism. Against the background of these polemic party positions the study of the positive significance of theological toposes, tropes, mythologemes in science stands out, when it is conducted secularly, and even more so emphatically atheistically. One of the vivid examples of that is met in the reflections of two French philosophers of Russian origin, Alexandre Koyré and Alexandre Kojève. By studying the genesis of science, Koyré discovers that modern mathematical physics requires a homogeneous world, and it became so for the first time in Christian Europe in the 16th–17th centuries. Kojève continues Koyré’s reflections – according to him, the application of the celestial science of mathematics to terrestrial physics became possible through the habit of European thinkers to the scandalous thought about the Incarnation of God, about the possibility for the infinity and for the perfection to be born in the flesh and thus “heal” it. The positions of both have their origin in Hegel’s thoughts, but in some points do not agree with him. The research consists of three parts published in three separate articles: on the foundation of Modern science according to Koyré, Kojève and Hegel. The here presented third part is about Hegel.

THE CRUCIFIED GOD AT THE BASIS OF MODERN EUROPEAN SCIENCE AND SOURCES OF THE INTERNALIST ANTIPOSITIVISM. ARTICLE TWO: KOJÈVE

2020 ◽  
pp. 41-56
Author(s):  
Ivan S. Kurilovich ◽  
Keyword(s):  
Modern Science ◽  
Mathematical Physics ◽  
Alexandre Kojeve ◽  
Party Positions ◽  
European Science ◽  
First Time

The Religion-Science relationship is often understood as problematic, and they themselves as sides in the confrontation between clericalism and scientism. Against the background of those polemic party positions stands out the study of the positive significance of theological toposes and mythology in science when it is secular and atheistic. One of the vivid examples of that one meets in the reflections of two French philosophers of Russian origin, Alexandre Koyré and Alexandre Kojève. By studying the genesis of science, Koyré discovers that modern mathematical physics requires a homogeneous world, and it became so for the first time in Christian Europe in the 16th–17th centuries. Kojève continues Koyré’s reflections – according to him, the application of the celestial science of mathematics to terrestrial physics became possible through the habit of European thinkers to the scandalous thought about the Incarnation of God, about the possibility for the infinity and for the perfection to be born in the flesh and thus “heal” it. The positions of both have their origin in Hegel’s thoughts, but in some points do not agree with him. The research consists of three parts published in three separate articles: on the foundation of Modern science at Koyré, Kojève and Hegel. The second part is about Alexandre Kojève.

Kojève, Alexandre (1902–68)

2018 ◽  
Author(s):  
Michael S. Roth
Keyword(s):  
End Of History ◽  
French Philosophy ◽  
Alexandre Kojeve ◽  
Modern Period ◽  
Important Impact ◽  
The End Of History ◽  
Post War ◽  
Human Desire ◽  
Struggle For Recognition

Alexandre Kojève developed an idiosyncratic and widely influential reading of G.W.F. Hegel in a seminar in Paris from 1933 to 1939. Kojève read Hegel as having discovered that truth was the product of history, and that history was the product of the human desire and struggle for recognition. Kojève emphasized that once this desire was satisfied, history, properly so-called, was over. He claimed that for all essential purposes this human desire had been satisfied in the modern period, and thus that we had experienced (and Hegel had come to know) the end of history. The notes from this seminar were published in 1947 and continued to have an important impact on French philosophy throughout the post-war period.

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