Relevant bibliographies by topics / The Hegelian Recognition / The Dialectic of Master and Slave Relationship

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Academic literature on the topic 'The Hegelian Recognition / The Dialectic of Master and Slave Relationship'

Author: Grafiati
Published: 2 June 2025
Last updated: 31 July 2025

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Journal articles on the topic "The Hegelian Recognition / The Dialectic of Master and Slave Relationship"

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Visscher, Peter. "Fanon and Recognition." Stance: an international undergraduate philosophy journal 13, no. 1 (2020): 96–105. http://dx.doi.org/10.33043/s.13.1.96-105.

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This paper applies Hegel’s master-slave dialectic to Fanon’s issue of pseudo-recognition discussed in the essay, “The Negro and Recognition,” as a way of establishing a form of self-consciousness. I begin the paper by arguing that in the Hegelian dialectic establishing a self-consciousness is an essential prerequisite to Fanon’s goal of mutual subject-recognition. I then argue that given the position of black people as slaves within the master-slave dialectic, they are denied the recognition required to attain being in-itself for-itself, which in reality can only be obtained if black people es
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Visscher, Peter. "Fanon and Recognition." Stance: An International Undergraduate Philosophy Journal 13 (2020): 96–105. http://dx.doi.org/10.5840/stance2020138.

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This paper applies Hegel’s master-slave dialectic to Fanon’s issue of pseudo-recognition discussed in the essay, “The Negro and Recognition,” as a way of establishing a form of self-consciousness. I begin the paper by arguing that in the Hegelian dialectic establishing a self-consciousness is an essential prerequisite to Fanon’s goal of mutual subject-recognition. I then argue that given the position of black people as slaves within the master-slave dialectic, they are denied the recognition required to attain being in-itself for-itself, which in reality can only be obtained if black people es
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Dill, Igor. "The slave/master opposition as the driving force of history by Hegel, Kojève, Lacan." Philosophy Journal 17, no. 2 (2024): 51–64. http://dx.doi.org/10.21146/2072-0726-2024-17-2-51-64.

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The subject of this paper is the comparison of the master-slave dialectic with the Marxist concept of class struggle. The master-slave dialectic is presented not only in its source – Hegel’s Phenomenology of Spirit – but also in its reception by later authors: Alexander Kojève and Jacques Lacan. Alexandre Kojève focuses on the resolution of the antago­nism between slave and master in Empire, the society of the Citizen, by which history ends. Lacan proposes considering this theoretical construct from the position of the “death of the master” and in the situation of the “sophisticated domination
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Behnam, Biook, Farhad Azimi, and Alireza Baghban Kanani. "Slave-master Relationship and Post-colonial Translation and Teaching." Journal of Language Teaching and Research 8, no. 3 (2017): 565. http://dx.doi.org/10.17507/jltr.0803.15.

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Two hundred years after Hegel, his Master-Slave Dialectic theory is still one of the most controversial philosophical theories. Some believe that such a relationship does no longer exist, nor is it acceptable in the face of abolishment of slavery in the world. In this study, it has been tried to form an understanding of the Hegelian Master-Slave Dialectic and bring into light the presence of the Master-Slave relationship in our modern day world. As Crossley (1996) points out, the power relation in Hegelian dialectic philosophy is ever-present in a more subtle manner in the Post-colonial era; o
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Kain, Philip J. "Nietzschean Genealogy and Hegelian History in The Genealogy of Morals." Canadian Journal of Philosophy 26, no. 1 (1996): 123–47. http://dx.doi.org/10.1080/00455091.1996.10717447.

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I would like to offer an interpretation of the Genealogy of Morals, of the relationship of master morality to slave morality, and of Nietzsche's philosophy of history that is different from the interpretation that is normally offered by Nietzsche scholars. Contrary to Nehamas, Deleuze, Danto, and many others, I wish to argue that Nietzsche does not simply embrace master morality and spurn slave morality. I also wish to reject the view, considered simply obvious by most scholars, that the Übermensch develops out of, or on the model of, the master, not the slave. And to make the case for all of
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Chanter, Tina. "Does Antigone Stand or Fall in Relation to Hegel's Master–Slave dialectic? A Response to Derrida's Glas." Paragraph 39, no. 2 (2016): 202–19. http://dx.doi.org/10.3366/para.2016.0195.

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In Glas, Derrida focuses his attention on a question regarding the family, on the unintelligibility of familial love for which Hegel makes Antigone representative. The account of the emergence of self-consciousness in the family differs in several crucial ways from the standard account of how Hegelian self-consciousness is constituted in the master–slave dialectic. Most notably, the achievement of self-consciousness through familial love involves no risk of life, no struggle to the death, no conflict. While Derrida refrains from interrogating the relation between the master–slave dialectic and
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LINS, B. T., and Diogo Calasans Melo ANDRADE. "O direito à propriedade privada enquanto fator determinante na dialética hegeliana: um estudo crítico." Passagens: Revista Internacional de História Política e Cultura Jurídica 14, no. 3 (2022): 453–76. http://dx.doi.org/10.15175/1984-2503-202214304.

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The present work seeks to cast a critical eye on the nature of the right to property from its threshold, demonstrating how violent nature is intrinsic to the alienation of the public good by an individual. By means of dialectical methodology and bibliographic research, we seek to outline contradictory views on property, revealing – by means of a summary of the thoughts of Locke and Rousseau – the inexistence of this right in a state of nature, with it instead derived from civil society. The research then moves on to consider the way in which Hegel’s dialectic of the master and the slave is car
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Silva, Matheus Pelegrino da. "A Critical Analysis of the Philosophical-Political Element of the Master-Slave Dialectic." Trans/Form/Ação 38, no. 3 (2015): 9–24. http://dx.doi.org/10.1590/s0101-31732015000300002.

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ABSTRACT:The section “Lordship and Bondage” in Hegel’s Phenomenology of Spirit offers us, through the criticism of slavery, some indications regarding Hegel’s conception of human nature. In this paper some consequences of this conception for Hegel’s political philosophy are identified and presented. The analysis shows problems may emerge when we analyze some fundamental Hegelian concepts – “recognition” and shows that some “men” – if we take into consideration the way these concepts were defined in the master-slave dialectic. In light of these problems it is pointed out that Hegel’s political
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Lai, Amy. "Hegel, the Tiananmen Incident and Falun Gong." European Journal of East Asian Studies 9, no. 1 (2010): 119–33. http://dx.doi.org/10.1163/156805810x517698.

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AbstractThis paper explores Chinese people's pursuit of human rights through the Hegelian lenses of abstract rights and the master–slave dialectic. By juxtaposing the 1989 Tiananmen Incident and the Falun Gong movement, it illuminates how Chinese people's struggles for human rights have been informed by Confucianism and other Chinese philosophies, although they have also looked to the West for inspiration and endorsement. Moreover, Hegel's very own dialectic reassures us that Chinese people do not need to have an affirmative, conscious knowledge of 'rights' before they pursue them. While the s
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Meer, Nasar. "W. E. B. Du Bois, double consciousness and the ‘spirit’ of recognition." Sociological Review 67, no. 1 (2018): 47–62. http://dx.doi.org/10.1177/0038026118765370.

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The purpose of this article is to unpick and explore Du Boisian ideas of minority consciousness and double consciousness, to elaborate why they are of value, and to situate them in relation to the Hegelian phenomenology. The article shows that while an understanding of Hegel’s master–slave dialectic is helpful in grasping how Du Bois conceives of the power held by a dominant group to afford status, Du Bois was keenly aware that no less important was the ability to invoke complicity or use coercion in denying recognition. To this end the article refuses the view that Du Bois straightforwardly a
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Books on the topic "The Hegelian Recognition / The Dialectic of Master and Slave Relationship"

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Stone, Alison. Hegel and Twentieth-Century French Philosophy. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.33.

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This chapter looks at Hegel’s impact on twentieth-century French philosophy by focusing on Kojève’s influential interpretation of Hegel, which enabled Beauvoir and Fanon to adapt Hegel’s philosophy to theorize gender and racial inequalities. Kojève took the struggle for recognition and the master/slave dialectic to be the central elements of Hegel’s thought. On this basis, Beauvoir and Fanon came to understand gender and racial oppression in terms of distortions in human relations of recognition. They argue that women (for Beauvoir) and black people (for Fanon) have been excluded from full par
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Bahler, Brock. Childlike Peace in Merleau-Ponty and Levinas. The Rowman & Littlefield Publishing Group, 2016. https://doi.org/10.5040/9781666988307.

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By examining the parent-child relationship, Childlike Peace in Merleau-Ponty and Levinas argues that the primordial structure of our personal encounters with others should be understood as a dialectical spiral. Drawing on the work of twentieth-century philosophers Maurice Merleau-Ponty and Emmanuel Levinas, and informed by recent advances in cognitive neuroscience and child development, Brock Bahler develops a phenomenological description of the parent-child relationship in order to articulate an account of intersubjectivity that is fundamentally ethically oriented, dialogical, and mutually dy
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Book chapters on the topic "The Hegelian Recognition / The Dialectic of Master and Slave Relationship"

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Singer, Peter. "2. The young Hegelian." In Marx: A Very Short Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198821076.003.0002.

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Marx discovered Hegel when he was a student in Berlin. The close attachment to Hegelian thought that Marx developed stayed with him his whole life. ‘The young Hegelian’ considers the philosophy of Hegel, especially as expressed in The Phenomenology of Mind, to try to understand more about how Marx came to his beliefs. One of the most celebrated passages in Phenomenology concerns the relationship between master and slave. This illustrates what Hegel meant by dialectic and introduces an idea of Marxism concerning the relationship between capitalist and worker. Hegel’s philosophy seemed mystifyin
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Watson, Jay. "Slavery, Modernity, and the Turn towards Death in the Black Atlantic World of Yoknapatawpha County." In William Faulkner and the Faces of Modernity. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198849742.003.0007.

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As Faulkner wrote his way into the crisis of Mississippi race relations across the 1930s and 1940s, he turned with increasing frequency to the subject of slavery and the figures of black slaves. In these figures he progressively recognized what Paul Gilroy identifies as a counter-Hegelian modernity that rewrites Hegel’s master–slave dialectic along new lines. Where for Hegel the struggle for recognition between lord and bondsman was predicated on the latter’s inevitable submission to the former, Faulkner’s fictions of slavery come more nearly to evoke a black intellectual legacy in which the d
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