Kant

by Alexandre Kojève

科耶夫在《异教哲学思想史》一书中曾经提出，在柏拉图、亚里士多德和黑格尔之间只有一位伟大的哲学家，那就是康德。当科耶夫准备出版他的研究成果时，却将这部分内容遗失了，直到他去世后，他的这一相关手稿才被人重新发现。科耶夫理解的康德与他的《异教哲学思想史》和《黑格尔哲学导论》一起构成了一部完整的西方哲学史。

Genres: Philosophy, Nonfiction

228 pages, Paperback

First published November 8, 1973

About the author

Alexandre Kojève was a Russian-born French philosopher and statesman whose philosophical seminars had an immense influence on twentieth-century French philosophy, particularly via his integration of Hegelian concepts into continental philosophy. As a statesman in the French government, he was instrumental in the creation of the European Union. Kojève was a close friend of, and was in lifelong philosophical dialogue with, Leo Strauss.

Reviews

[Rhys · Rating 3 out of 5]

"Indeed, and no matter what Kant himself says in its regard, the Kantian System thus involves two irreducible gaps, camouflaged more than they are filled by two discursive developments in the mode of As-if: one, ‘theoretical’, by the (coherent only in appearance) discourse of hypocritical Scepticism (fundamentally religious and theistic), which says that one can live in a human way, that is, speak and act, AS IF the discursive Truth was accessible; the other, ‘practical’, by sceptical Hypocrisy (having the same religious theistic basis, which is, in fact, Christian or bourgeois), which says that one can speak and act AS IF the efficacious and free Action was possible. But had Kant consented to speak solely in the mode of Truth, he would have had to say that this Action is impossible and this Truth inaccessible, and by so doing he would have found it impossible to discursively account for the so-called Truth of this negative, or even sceptical, or ‘disillusioned’ proposition" (p.125).

[Marco Sán Sán]

Es de genio reducir toda la filosofía Kantiana a un problema entre la intuición y el entendimiento, y contrastarlo con el sistema Hegeliano para mostrar que le cierra categorial no es mas que un trascendentalismo disimulado, el cual impide al filósofo volverse sabio y dar cierre a la historia sino que deja una estructuración tan basta como finita por quien la escribe y no como Hegel enseña, que la estructura es infinita y tan basta como quien la aborda. Genio.