David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Angelaki: Journal of the Theoretical Humanities 14 (3):11-25 (2009)
Hegel’s famous analyses of the ‘master-slave dialectic’, and the more general struggle for recognition which it is a part of, have been remarkably influential throughout the nineteenth and twentieth centuries. Bound up with the dominance of this idea, however, has been a corresponding treatment of sadism and masochism as complicit projects that are mutually necessary for one another in a manner that is structurally isomorphic with the way in which master and slave depend on one another. In clinical diagnoses it is almost invariably asserted that sadism and masochism are causally connected, with one of these ‘pathologies’ being seen to derive from an inversion or displacement of the other. Deleuze, however, in Difference and Repetition, ‘Coldness and Cruelty’, and elsewhere, rejects the primacy of the master-slave dialectic for understanding social relations, at least insofar as it relies upon the themes of negativity, contradiction, opposition, and he also rejects the resultant treatment of sadism and masochism. Moreover, if his symptomatology of the latter (especially masochism) convinces us that the master-slave dialectic not only does not understand these ways of existing, but necessarily could not, then we are faced with an important challenge to any conception of social relations that is too closely tied to the dialectic of lordship and bondage as it is sometimes known. This paper, then, is composed of four sections: 1. an exposition of Hegel’s treatment of the master-slave dialectic; 2. a selective account of later understandings of social relations that are indebted to it; 3. a recital of Deleuze’s objections to the master-slave dialectic and its reliance upon three key components: contradiction, opposition, and negativity; and 4. an argument, extending Deleuze’s work, for the manner in which the master-slave dialectic has also been bound up with, and made possible, the belief in a ‘sado-masochistic’ unity (i.e. the way in which they are envisaged as complementary opposites, or as causally connected symptoms).
|Keywords||master-slave dialectic inter-subjectivity Hegel Deleuze de Beauvoir Sartre psychoanalysis masochism sadism|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Howard P. Kainz (1973). A Non-Marxian Application of the Hegelian Master-Slave Dialectic to Some Modern Politico-Social Developments. Idealistic Studies 3 (3):285-302.
Jason Brennan (2007). Dominating Nature. Environmental Values 16 (4):513-528.
Remo Bodei (2007). The Roots of Hegel's "Master-Slave Relationship&Quot;. Critical Horizons 8 (1):33-46.
Stephen Houlgate (2009). McDowell, Hegel and the Phenomenology of Spirit. The Owl of Minerva 41 (1/2):13-26.
S. Bird-Pollan (2012). Hegel's Grounding of Intersubjectivity in the Master-Slave Dialectic. Philosophy and Social Criticism 38 (3):237-256.
James Schmidt (1979). Lordship and Bondage in Merleau-Ponty and Sartre. Political Theory 7 (2):201-227.
Jack Reynolds (2008). Deleuze's Other-Structure: Beyond the Master-Slave Dialectic, But at What Cost? Symposium: The Canadian Journal of Continental Philosophy 12 (1):67-88.
Richard A. Lynch (2001). Mutual Recognition and the Dialectic of Master and Slave. International Philosophical Quarterly 41 (1):33-48.
Ofelia M. Schutte (1990). The Master-Slave Dialectic in Latin America. The Owl of Minerva 22 (1):5-18.
Added to index2010-01-26
Total downloads44 ( #37,685 of 1,100,764 )
Recent downloads (6 months)8 ( #27,579 of 1,100,764 )
How can I increase my downloads?