Master-slave dialectic

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Topic: Master-slave dialectic

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	Master / Slave Dialectic
		Immediately after the life-or-death struggle, the master controls the slave and the master is independent; the slave is controlled by the master and the slave is dependent.
		The symmetric opposition of self-consciousness is now broken; it is asymmetric: "The outcome is a recognition that is one-sided and unequal." The slave is like a mirror that reflects the master; but the master is like a mirror that reflects only his or her own image.
		But in fact, the master never really confronted death: only the slave confronted death.
	www.wpunj.edu /cohss/philosophy/COURSES/HEGEL/MASLAVE.HTM (1697 words)

	Hegel's Master/Slave Dialectic
		Slave may think that to be free is to be master: the reproduction of the consciousness of the master in the slave
		Slave "has experienced the fear of death, the absolute Lord"
		Surrender as refusal to play power games risking life for false recognition
	www.philosophy.uncc.edu /wcgay/mphegel.html (391 words)

	The Master-Slave Dialectic: Hegel and Fanon
		Among the many implications of the master-slave dialectic, then, is the idea of there being a reciprocity or mutual dependence between master and slave rather than a blanket opposition of dominance to subordination.
		French philosopher Franz Fanon, on the other hand, takes issue with the problems Hegel's master-slave dialectic encounters in its translation into a post-colonial context.
		The inversion of the master/slave power dynamic, and the idea of a complicity between Maureen and Bam foreground what Georg Hegel describes as the conditions of the "master/slave dialectic" and the "dialectic" generally.
	www.postcolonialweb.org /sa/gordimer/july6.html (638 words)

	Master / Slave Dialectic
		Immediately after the life-or-death struggle, the master controls the slave and the master is independent; the slave is controlled by the master and the slave is dependent.
		The symmetric opposition of self-consciousness is now broken; it is asymmetric: "The outcome is a recognition that is one-sided and unequal." The slave is like a mirror that reflects the master; but the master is like a mirror that reflects only his or her own image.
		It might seem like the master's got it made: the slave does all his or her work, and recognizes the master's power.
	www.wpunj.edu /cohss/philosophy/courses/hegel/MASLAVE.HTM (1697 words)

	"An Hegelian View of southern Africa and Palestine" (1976)
		Rather it is the relationship of master to slave, the restrictions on mobility, on citizenship, on occupations, as Foucart has shown in 1867./13/
		These inversions of the dialectic were characterized by the violent confrontation of the stagnant and demoralized herrenvolk on the one side and the political and military organization of the increasingly strong subjugated class on the other side.
		In fact, a critical numerical ratio of herrenvolk to underclass appears to be required to activate the dialectic towards inversion.
	www.wright.edu /~gordon.welty/Baghdad_76.htm (2694 words)

	"There was complicity growing in the silence": the Master-Servant Relationship in Gordimer's July's People
		My interest is to engage the "master-slave" relationship with the historical moment of revolutionary transition in which Gordimer wrote, and to try also to put her novel in dialogue with Georg Hegel and Franz Fanon"s contending interpretations of the "master-slave dialectic."
		The relationship between Maureen and Bam Smales and their servant July--a nuanced relationship of dependence, defiance, communication, and miscommunication--dramatizes the broader racial, economic, and sexual power dynamics underscoring white apartheid rule and the resistance to it.
	www.postcolonialweb.org /sa/gordimer/july1.html (226 words)

	5070notes.htm
		This ties into Hegel's master/slave dialectic, in which the slave's labor upon nature causes him to develop himself by overcoming material necessity, and the slave finishes on top.
		Arendt was a dialectical thinker, but she also thought in threes and not fours.
		Another reason why Sartre is in some ways an atypical modern philosopher is that he has a highly developed literary intelligence.is quite sharply literary-minded.cannot be properly considered a modern philosopher is that he was too literary minded.
	www.people.virginia.edu /~adm9e/syllabi/5070notes.htm (19250 words)

	FlagranteEText.doc
		Don Flagrante fully comprehends that in the revolving dialectic of slave and master, no position is finally secure.
		The Death of Don Flagrante is the story of the slave-owner Don Flagrante Delicto, who, in the closing days of the American Civil War, decides to end his life and the lives of his family and slaves during a performance of his play, Aethelbert and Augustine.
		The playwright Flagrante Delicto (his name, “Caught in the Act” is usually associated with a criminal or sexual situation, but is also a perfectly appropriate appellation for a playwright or actor) draws the connection between the ancient world and his era.
	www.inversetheater.org /ETexts/FlagranteEText.doc (19250 words)

	The Second Life Herald: Op/Ed: A plea for Sasami Wishbringer
		As Sasami has deconstructed our conceptions of age, so too she has challenged the master/slave dialectic foisted upon us by Hegel, and shown us that the end of history did not lie in some future synthesis, but in the slave itself.
		Sasami is telling us that the children worldwide that are sold into sex slavery are not victims so much as pioneers.
		As for the feeble excuse that the Herald was merely “republishing” what Sasami herself had made public in her profile and in advertisements in public places and in clubs, we can easily see the stock moves of partriachy here.
	www.alphavilleherald.com /archives/000564.html (19250 words)

	Frederick Douglass: Selected Bibliography
		"Frederick Douglass and the Work of Freedom: Hegel's Master-Slave Dialectic in the Fugitive Slave Narrative." Prospects: An Annual Journal of American Cultural Studies 21 (1996): 229-59.
		"Frederick Douglas's My Bondage and My Freedom and the Fugitive Tourist Industry." Novel: A Forum on Fiction 30.1 (Fall 1996): 98-128.
		Andrews, William L. "Frederick Douglass, Preacher." American 54.4 (Dec.1982): 592-597.
	guweb2.gonzaga.edu /faculty/campbell/enl311/dougbib.html (19250 words)

	Malaspina Great Books - Karl Marx (1818)
		What such a master produces, above all, is his own grave--diggers...and as slave I will bury him in the rubble of his own machinery and with his own machinery.
		Marx's theory, sometimes called "scientific socialism" or "dialectical materialism" or "historical materialism" is based on Hegel's claim that history occurs through a dialectic, or clash, of opposing forces.
		For Marx, this is a natural capacity for a physical activity, but it is intimately tied to the human mind and human imagination: A spider conducts operations that resemble those of a weaver, and a bee puts to shame many an architect in the construction of her cells.
	www.malaspina.org /home.asp?topic=./search/details&lastpage=./search/results&ID=218 (4478 words)

	The End of History? - Francis Fukuyama
		For human history and the conflict that characterized it was based on the existence of "contradictions": primitive man's quest for mutual recognition, the dialectic of the master and slave, the transformation and mastery of nature, the struggle for the universal recognition of rights, and the dichotomy between proletarian and capitalist.
		What we may be witnessing is not just the end of the Cold War, or the passing of a particular period of postwar history, but the end of history as such: that is, the end point of mankind's ideological evolution and the universalization of Western liberal democracy as the final form of human government.
		But at the end of history it is not necessary that all societies become successful liberal societies, merely that they end their ideological pretensions of representing different and higher forms of human society.
	www.wesjones.com /eoh.htm (4478 words)

	Metaphor and Metonymy Logic Structuralist Rhetoric
		It is, rather, in the association of "metonymy" with the Hegelian notion of desire for recognition by the Other (the dialectic of master and slave in the Phenomenology) and in the association of "metaphor" with the Heideggerean notions of Being and Truth (alletheia), that Lacan traces the fundamental qualitative difference between the two.
		For the metonymy is the "signifier of desire"; desire for the Other, which in Hegelian terms is at once a desire to possess - to own, to appropriate, to "subject" - the other, a desire to be recognized by the other, and a desire to replace, to substitute oneself for the other.
		That the link of contiguity is based, in the first case, on a relationship of part to whole, and in the second, on a comparative relationship of functions or of "common quality" (that of providing transportation), is certainly insufficient grounds for constructing a bipolarization of all language.
	phoenixandturtle.net /excerptmill/ruegg.html (4532 words)

	PHL 420 (Fall 2001): Self, Other, and Community (Hollander)
		Eva Lundgren-Gothlin, "The Master-Slave Dialectic in The Second Sex " (1996) and Toril Moi, "'Independent Women' and 'Narratives of Liberation'" (1994) in Fallaize, Simone de Beauvoir [book on reserve]
	www.msu.edu /user/dholland/phl420 (4532 words)

	The Nature of Law, Part IV:
		Black slavery, in Fitzhugh's vision, was just a special case of the general principle that no person, black or white, is entitled to be the master of his or her own destiny.
		In ethics as in natural science, dialectic is a powerful tool for reaching agreement, but in neither case does it offer any guarantee of convincing people like amoralists and creationists, who, when confronted with inconsistencies in their belief-set, insist on resolving these by keeping the less plausible beliefs and rejecting the more plausible ones.
		The actual truth casts the least flattering light possible on each side: the preservation of slavery was central to the South's motives for seceding, but the elimination of slavery was only peripheral to the North's motives for invading.
	libertariannation.org /a/f42l1.html (14252 words)

	Glossary of Terms: Ma
		The Master-Slave dialectic is a process described by G W F Hegel in the early 19th century, in which the unmediated contact between two subjects leads to the subordination of one subject by the other.
		Further Reading: Marx’s essay on French Materialism and Communism in The Holy Family as well as the epoch-making outline in Chapter one of The German Ideology, Materialism and Idealism, and Lenin's concise explanation, and the definition of Materialist Dialectics.
		For materialism, thoughts are “reflections” of matter, outside of Mind, which existed before and independently of thought.
	marxists.org /glossary/terms/m/a.htm (6821 words)

	Existentialists
		Kojeve's lectures built Hegel's system on the 'master-slave' dialectic - the interaction of dominant Self and subordinate Other.
		The other source for the reading of Hegel was Jean Hyppolite's translation of the Phenomenology and his commentary, Genesis and Structure of Hegel's Phenomenology of Spirit, which was influenced by Heidegger and Husserl's phenomenology (p323).
		Kojeve's lectures gave an existential reading of Hegel, influenced by Jean Wahl and Koyre, that emphasised the earlier Phenomenology over the later, more conservative Encyclopaedia.
	www.heartfield.pwp.blueyonder.co.uk /exist.htm (6821 words)

	Julian Edgoose - An Ethics of Hesitant Learning: The Caring Justice of Levinas and Derrida
		Like most twentieth-century French thinkers, Levinas is critical of Western ocularcentric (visual) bias that, he claims, results in the world of Hegel's master-slave dialectic.
		But both she and Levinas go beyond what Derrida calls the "empiricism" that is present in, and inspires, caring.
		Levinas and Noddings both try to argue for a smooth incorporation of the radical ethical encounter of care within a larger ethical project.
	www.ed.uiuc.edu /EPS/PES-Yearbook/97_docs/edgoose.html (4342 words)

	Marilyn Manson: Holy Wood Aversion.com Review
		Though the album touches on all of his obsessions (the media, the god/man relationship, evolution, the master/slave dialectic) as well as exhuming some even more obvious ones (guns, primarily), it doesn’t do much to really tie his issues together.
		Musically, Holy Wood sits somewhere between the choppy death rock of the band’s earlier albums and the slick space-glam of its last effort.
		For the final phase of the triptych consisting of Antichrist Superstar (1996, Interscope) and Mechanical Animals, Holy Wood is nothing but a letdown.
	www.aversion.com /bands/reviews.cfm?f_id=353 (4342 words)

	ArtForum: Kara Walker: Brent Sikkema - Reviews — New York - Brief Article
		Both the note and its partial effacement are emblematic of Walker's ongoing project: She records, in her distinctly incendiary way, the trauma attendant on "surviving" the master-slave dialectic and the necessary failure to find a grammar or a voice--official, vernacular, or intimate--adequate to that experience.
		The two-dimensionality of Walker's silhouettes exaggerates the uncontainable pain; it is as though the figures from William Kentridge's Shadou Procession were denied music, denied procession, and thereby denied narratitive, left pinned and wriggling on the wall.
		But in her unflinching examination of the manifold complicities of history, she unveils art's capacity, increasingly rarely invoked, to make palpable the gap between what is (and was) and what might be.
	www.findarticles.com /p/articles/mi_m0268/is_3_40/ai_81258073 (622 words)

	The Dark Mirror: The Relationship between Oroonoko and Imoinda and the Master-Slave Dialectic
		Oroonoko’s killing of Imoinda is instead the enactment of one of the final stages of the Master-Slave dialectic, the life-and-death struggle.
		Oroonoko’s birth was viewed as a sign that the corrupt society of the English would soon be replaced with their traditional native values.
		From the time he was born, Oroonoko was regarded as a unique and special man. He was the sole surviving grandson of the King of Coramantien and by the time he was seventeen he was "one of the most expert captains and bravest soldiers that ever saw the field of Mars" (2173-74).
	facultystaff.vwc.edu /~ljordananders/malone.htm (1574 words)

	Romanticism On the Net 2 (May 1996)
		This is the familiar Master/Slave dialectic that translator's must naturally fall into.
		Lewis wrote of The Castle Spectre that his dream scene was indebted to the dream of Franz Moor, which "is surpassed by no vision ever related upon the stage".
		Matthew Lewis raises the question of authenticity in the preface to his translation of Kabale und Liebe in 1797.
	users.ox.ac.uk /~scat0385/circulation.html (1574 words)

	Glossary of Terms: Re
		However, in The Phenomenology, Hegel devoted the section known as the “Master-Slave Dialectic” to outlining the stage in the development of subjectivity following the unmediated contact between two isolated subjects, in which each demands recognition from the other, but what results is not mutual recognition, but the enslavement of one subject by the other.
		Modern society [i.e., for Hegel “Reason”] only results from the process in which the enslaved subject overcomes a “Stoic acceptance” of their subjugation through labour, within the society of the dominant subject, and establishes the legal rights which constitute modern society, in contrast to the hierarchical relations of subordination characteristic of traditional society.
		Reason is often contrasted with Experience (as in the dispute between Rationalism and Empiricism) and with Intellect, which in this context refers to the aspect of cognition in which concepts remain stable and provide the basis for interpretation of experience.
	www.marxists.org /glossary/terms/r/e.htm (2931 words)

	Honneth's 'Struggle for Recognition' by Andy Blunden
		Honneth is able to obscure Hegel’s idea of the emergence of spirit as mediation by confining himself to Hegel’s earliest works and the master-slave dialectic of the Phenomenology and systematically marginalising the concept of mediation in these works.
		Honneth’s failure to grasp even the meaning of the word solidarity, let alone his attempt to locate the source of solidarity in the market, only highlights the need to further probe the possible source of solidarity in modernity.
		Honneth is able to fall into, in my view, such fundamental misjudgments because he approaches Hegel as a theorist of intersubjectivity, when in fact Hegel is the theorist of mediation par excellence.
	home.mira.net /~andy/works/honneth.htm (2931 words)

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