Hegelian dialectic slave3/3/2023 ![]() The irony of the condition that Hegel describes is that the master never gets the full satisfaction of obtaining the recognition of someone they deem worthy. Recall that in Phenomenology of Spirit, Hegel maintains that master’s demand recognition of their consciousness. What he wants from the slave is not recognition but work” (Fanon 220). For Hegel there is reciprocity here the master laughs at the consciousness of the slave. Fanon notes, “I hope I have shown that here the master differs basically from the master described by Hegel. The white master views the black slave as ludicrous and inferior, and thus does not seek recognition from him. Fanon, unlike Hegel, perceives very little reciprocity in the master-slave dialectic that pervades the colonial world. ![]() This is where Fanon and Hegel meet, but things really get interesting in where they depart. Fanon, like Hegel, advances the notion that one’s humanity is an essentially relational quality one is fully human when one is fully recognized. Fanon writes, “man is human only to the extent to which he tries to impose his existence on another man in order to be recognised by him” (Fanon 215). In Black Skin, White Masks, Fanon works to reconfigure Hegel’s idea of “recognition” in a colonial context in terms of race relations. Hegel’s conceptual framework would come to play an integral role in Frantz Fanon’s sharp criticisms of Western colonialism. In the Phenomenology of Spirit, perhaps the most needlessly obscure piece of philosophy ever written, Hegel inaugurates his master-slave dialectic as an account of both the emergence of self-consciousness and the human need for recognition.
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