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By James H. Nichols

Nichols examines the key 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 concept, Nichols treats all his significant released writings and indicates how the remarkably various elements of Kojève's highbrow recreation move jointly. this is often a necessary evaluate 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 varied meanings that the tip of heritage had in assorted classes of his notion.

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Extra resources for Alexandre Kojève: Wisdom at the End of History (20th Century Political Thinkers)

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Chez les Cyrenaiques, la memoire ou Fattente des biens passes ne tombe pas, comme c'est typiquement le cas chez Epicure, dans la categorie des plaisirs de Tame (des joies), puisqu'ils niaient au contraire qu'elles puissent jamais donner lieu a des plaisirs. 82 Un exemple de plaisir psychique dependant du corps est fourni par la joie que procure a chacun son propre bien-etre, que Diogene Laerce mentionne en la distinguant de la joie, quant a elle 'purement' psychique (c'est-a-dire independante de moi, et dans cette mesure de mon propre corps), que procure le bien-etre de la patrie.

Voici la traduction integrate du passage, auquel il sera plusieurs fois fait reference par la suite (cf. en particulier infra, n. 11, X 8, 56, 57, 105, et, pour la derniere phrase, non traduite ici, n. 31): 'Aristippe, celui qui a fonde l'ecole appelee Cyrenaique, d'ou Epicure a tire son point de depart pour exposer la fin, etait un compagnon de Socrate. Aristippe etait dans sa vie un parfait voluptueux et aimait le plaisir. Cependant, il ne s'entretint pas au grand jour au sujet de la fin, mais, en puissance, il affirmait que l'existence du bonheur reside dans les plaisirs [aAA' ouSev uev OUTOS £v Tcp 9ccv6pcf> Trspi TEAOUS SIEX^OTTO, 8uvau6t 8e TT\S e08cunovias TTJV C/TtoaTaaiv IXeysv Iv f)8ovaTs KeTaSai].

L'ensemble peut etre 21 22 Le paragraphe comporte plusieurs confusions, cf. Antoniades (1916), pp. i8ss, ainsi que Giannantoni (1983/85), m, n. 17, p. 158. L'impression chronologique que cree le rattachement de Theodore a Aristippe le Jeune, en face des deux 'generations' representees par Epitimides et Paraibates, est corrigee au §98, qui presente Theodore comme un disciple d'Anniceris (et de Denys le dialecticien). Pour une tentative de conciliation, cf. von Fritz (1934), col. 1829. II est vraisemblable que nous ayons affaire, comme souvent, a des constructions chronologiques a visee legitimatrice.

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