2408-932XResearch Result. Social Studies and Humanities2408-932X10.18413/2408-932X-2020-6-4-0-52252RESEARCHES<strong>Hannah Arendt and </strong><strong>Russian-French neo-Hegelianism: Alexandre Koj&egrave;ve&nbsp;/&nbsp;Alexandre Koyr&eacute;</strong><strong>Hannah Arendt and </strong><strong>Russian-French neo-Hegelianism: Alexandre Koj&egrave;ve&nbsp;/&nbsp;Alexandre Koyr&eacute;</strong>KucherovaAnna О.KucherovaAnna О.kucherovaao94@gmail.com20206400

The author of the article focuses on the experience of Hannah Arendt&#39;s perception of Hegelian political philosophy as interpreted by her contemporaries&nbsp;&ndash; A.&nbsp;Koyr&eacute; and A.&nbsp;Koj&egrave;ve. The reconstruction of the common intellectual and cultural context of the three thinkers in Paris at the end of the 1930s makes it possible to clarify the historical image and style of Arendt&#39;s philosophical thinking. The article substantiates that the interpretation of the &ldquo;Phenomenology of Spirit&rdquo; proposed by Koj&egrave;ve will become the most important source of her socio-political reflections. Traumatic experience (persecution, exile, immigration, etc.) and the reception of actual neo-Hegelian thought turn out to be relevant factors: in Paris in the 1930s, Arendt&#39;s active life becomes commensurate with her life of mind. Thanks to Koj&egrave;ve&#39;s interpretation, Hegel&#39;s classical philosophy becomes highly applicable to Arendt&#39;s philosophical understanding of the unprecedented events of the 20th century. At the same time, Koyr&eacute;&#39;s neo-Hegelianism appears as a kind of cognitively neutral component in her philosophy.

The author of the article focuses on the experience of Hannah Arendt&#39;s perception of Hegelian political philosophy as interpreted by her contemporaries&nbsp;&ndash; A.&nbsp;Koyr&eacute; and A.&nbsp;Koj&egrave;ve. The reconstruction of the common intellectual and cultural context of the three thinkers in Paris at the end of the 1930s makes it possible to clarify the historical image and style of Arendt&#39;s philosophical thinking. The article substantiates that the interpretation of the &ldquo;Phenomenology of Spirit&rdquo; proposed by Koj&egrave;ve will become the most important source of her socio-political reflections. Traumatic experience (persecution, exile, immigration, etc.) and the reception of actual neo-Hegelian thought turn out to be relevant factors: in Paris in the 1930s, Arendt&#39;s active life becomes commensurate with her life of mind. Thanks to Koj&egrave;ve&#39;s interpretation, Hegel&#39;s classical philosophy becomes highly applicable to Arendt&#39;s philosophical understanding of the unprecedented events of the 20th century. At the same time, Koyr&eacute;&#39;s neo-Hegelianism appears as a kind of cognitively neutral component in her philosophy.

neo-Hegelianismsocio-political thought of the 20th centuryHannah ArendtAlexandre KojèveAlexandre Koyréneo-Hegelianismsocio-political thought of the 20th centuryHannah ArendtAlexandre KojèveAlexandre KoyréСписок литературыArendt, H. (1958), The Origins of Totalitarianism, Meridian Book, New York. USA.Arendt,&nbsp;H. (1996), Istoki totalitarizma [Tне Origins of Totalitarianism], Transl. by Borisova,&nbsp;I. V., Kimeleva,&nbsp;Y. A., Kovaleva,&nbsp;A. D., Mishkenene,&nbsp;Y. B., Sedova,&nbsp;L. A., CentrKom, Moscow, Russia (in Russ.).Arendt,&nbsp;H. (2017), Vita activa, ili O dejatel&#39;noj zhizni [The Human condition], Transl. by Bibikhin,&nbsp;V. V., Marginem Press, Moscow, Russia (in Russ.).Arendt,&nbsp;H. (2018), Opyty ponimaniya, 1930&ndash;1954. Stanovlenie, znanie i totalitarizm [Essay in understanding, 1930-1954. Formation, Exile, and totalitarianism], Translated by Bondal,&nbsp;E., Vasilieva,&nbsp;A., Grigor&#39;ev,&nbsp;A., Izd-vo Instituta Gaydara, Moscow, Russia (in Russ.).Arendt,&nbsp;H. and Heidegger,&nbsp;М. (2016), Pis&#39;ma 1925&ndash;1975 i Drugie svidetel&#39;stva [Letters 1925&ndash;1975 and other evidence], Translated by Grigor&#39;ev,&nbsp;A., Izd-vo Instituta Gaydara, Moscow, Russia (in Russ.).Arendt,&nbsp;H., Koyr&eacute;,&nbsp;A. 1951&minus;1963. DC: Library of Congress, Arendt Papers, Box 12., Washington, USA, [Online], available at: http://memory.loc.gov/cgi-bin/ampage?collId=mharendt&amp;fileName=02/020780/020780page.db&amp;recNum=0&amp;itemLink=/ammem/arendthtml/mharendtFolderP02.html&amp;linkText=7 (Accessed 04 August 2020).Gegel&#39;,&nbsp;G.&nbsp;V.&nbsp;F. (2000), Fenomenologiya dukha [The Phenomenology of Spirit], Transl. by Shpet?&nbsp;G.&nbsp;G., Nauka, Moscow, Russia (in Russ.).Koj&egrave;ve,&nbsp;A. (2013), Vvedenie v chtenie Gegelya [Introduction to the Reading of Hegel], Transl. by Pogonyaylo,&nbsp;A.&nbsp;G., Nauka, Moscow, Russia (in Russ.).Motroshilova,&nbsp;N.&nbsp;V. (2013), Martin Khajdegger i Khana Arendt: bytie-vremya-ljubov&#39; [Martin Heidegger &amp; Hannah Arent: Being-Time-Love], Akademicheskiy prospect, Moscow, Russia (in Russ.).Sidorova,&nbsp;M.&nbsp;A. (2015), &ldquo;Title Daimonion as a metaphor for acting and thinking Who in the philosophy of Hannah Arendt&rdquo;, Voprosy Filosofii, 12, 166-175.Speight,&nbsp;A. (2002), &ldquo;Arendt and Hegel on the tragic nature of action&rdquo;, Philosophy and Social Criticism, 28 (5), 523-536.Waquet,&nbsp;F. (1989), &ldquo;Qu&#39;est-ce que la R&eacute;publique des Lettres? Essai de s&eacute;mantique historique&rdquo;, Biblioth&egrave;que de l&#39;&Eacute;cole des chartes Ann&eacute;e, 147, 473-502.Young-Bruehl,&nbsp;E. (1982), Hannah Arendt: For Love of the World, Yale University Press, New Haven, CT.