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Two quotes must suffice: Strauss writes to Kojéve about the predicted "end state" that "in the strict sense of the term, there is no more work at all, since nature will have been definitively conquered" (p. 238). And Kojéve later writes to Strauss:
>"The universal and homogeneous state is `good' only because it is the last (because neither war nor revolution are conceivable in it: - mere `dissatisfaction' is not enough, it also takes weapons!)
>In the final state there naturally are no more `human beings' in our sense of an historical human being. The `healthy' automata are 'satisfied' (sports. art, eroticism, etc.), and the `sick' ones get locked up. As for those who are not satisfied with their `purposeless activity' (art, etc.), they are the philosophers (who can attain wisdom if they `contemplate' enough). By doing so they become `gods' (p. 255, emphasis in original).
https://en.wikipedia.org/wiki/Alexandre_Koj%C3%A8ve
https://www.opendemocracy.net/can-europe-make-it/riccardo-paparusso/kojeve%E2%80%99s-idea-of-end-of-history-philosophical-key-to-european-
https://www.marxists.org/reference/archive/hegel/txt/kojeve-s.htm
http://www.iep.utm.edu/kojeve/
Discuss.
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>tfw no philosophy board
Is /pol/ even aware of this lovely gentleman? He was a Soviet spy who basically created the European Common Market (>European Economic Community>European Union), and predicted (and pushed for) the "Hegelian" synthesis of capitalism and communism on a global scale, which has been happening for quite a while now.
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>Secondly, for Kojève (as for Marx) it is the laboring 'slave' who is the key to historical progress. It is the ‘slave’ who works, and consequently it is he and not the 'master' who exercises his ‘negativity’ in transforming the world in line with human wants and desires. So, on the material level, the slave possesses the key to his own liberation, namely his active mastery of nature. Moreover, the 'master' has no desire to transform the world, whereas the 'slave', unsatisfied with his condition, imagines and attempts to realise a world of freedom in which his value will finally be recognised and his own desires satisfied. The slave's ideological struggle is to overcome his own fear of death and take-up struggle against the 'master', demanding the recognition of his value and freedom.
>The coincidence of material and ideological conditions of liberation were already made manifest, for Kojève, by the revolutions of the 18th, 19th and 20th centuries; these struggles set the conditions for the completion of history in the form of universal society.
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