Master-Slave Dialectic Hegel and Fanon Views
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Master slave relationship and dialectic
Fanon - Black Skin White Masks Black Skin and Hegel Self Consciousness
“In this experience self-consciousness learns that life is essential to it as pure self-consciousness. One (self-consciousness) is self-sufficient; for it, its essence is being-for-itself. The other is non-self-sufficient, for it, life, that is, being for an other, is the essence. The former is the master, the latter is the servant” (Hegel 189). Hegel suggests in the dialectic that there is coherence between subject and object, concrete and abstract, part and whole, and for the purpose of dialectic, master and slave.
Hegel believes that “master” is a “consciousness.” The consciousness defines itself in mutual relations to what is referred to as slave’s consciousness. This occurs in a process of mutual interdependence and mediation. Hegel uses his Phenomenology of Spirit to provide his understanding and exposition of master slave dialectic as an account of both the need of recognition and emergence of self-consciousness. Hegel’s line of thought and work plays a crucial role in Fanon’s exposition of the colonization by the Western.
Fanon exposition focuses more on violence and race. Violence adds urgency, complicates and is driven by the need for recognition. An optimistic and promising moment lurks in Fanon’s Black Skin White Masks. The promising moment in Fanon’s work is articulated in a humanity characterization which also serves as an entry point into mutual recognition.
The question to ask; is there any hope in reconciliation and coming to terms with the colonial situation between the white master and the black slave? How can we address the problem of mutual recognition in light of racism and violence?
Frantz Fanon’s exposition is based on a context that analyzed being both similar and different from our own context. Fanon’s work is based on colonialism that has come to an end with
Instructor:
Course:
Date:
Master slave relationship and dialectic
Fanon - Black Skin White Masks Black Skin and Hegel Self Consciousness
“In this experience self-consciousness learns that life is essential to it as pure self-consciousness. One (self-consciousness) is self-sufficient; for it, its essence is being-for-itself. The other is non-self-sufficient, for it, life, that is, being for an other, is the essence. The former is the master, the latter is the servant” (Hegel 189). Hegel suggests in the dialectic that there is coherence between subject and object, concrete and abstract, part and whole, and for the purpose of dialectic, master and slave.
Hegel believes that “master” is a “consciousness.” The consciousness defines itself in mutual relations to what is referred to as slave’s consciousness. This occurs in a process of mutual interdependence and mediation. Hegel uses his Phenomenology of Spirit to provide his understanding and exposition of master slave dialectic as an account of both the need of recognition and emergence of self-consciousness. Hegel’s line of thought and work plays a crucial role in Fanon’s exposition of the colonization by the Western.
Fanon exposition focuses more on violence and race. Violence adds urgency, complicates and is driven by the need for recognition. An optimistic and promising moment lurks in Fanon’s Black Skin White Masks. The promising moment in Fanon’s work is articulated in a humanity characterization which also serves as an entry point into mutual recognition.
The question to ask; is there any hope in reconciliation and coming to terms with the colonial situation between the white master and the black slave? How can we address the problem of mutual recognition in light of racism and violence?
Frantz Fanon’s exposition is based on a context that analyzed being both similar and different from our own context. Fanon’s work is based on colonialism that has come to an end with