亚历山大·科耶夫是二十世纪的一位俄裔法籍哲学家，久享哲学盛名，却从未追求学术职位，只是接过科瓦雷在高等研究实践学校的讲席，主持了长达六年关于解读黑格尔《精神现象学》的研讨班，深深影响了一代法国知识分子。被他改造过的黑格尔思想从根本上来说是一种哲学人类学，“人”的概念是对黑格尔的历史原则、海德格尔的生存论和马克思的现实的人的有机结合，这恰恰迎合了二战后法国哲学对具体的人的研究需求，结束了黑格尔百年未被法国接纳之久，形成了“法国黑格尔主义”的思潮。而他后半生在法国政府高级部门任职，实际领导了法国与欧洲经济合作组织、关税和贸易协定等政策的制定，提出了诸如法权社会、新拉丁帝国、普遍均质国家等重要的政治思想。在国外特别是法国，他的思想可谓是盛极一时，但国内对他的研究寥寥无几，仅有的研究要么只是将他作为理解黑格尔的路径，而忽略其思想本身尤其是“人”的概念的重要性，要么对他的哲学人类学和法权现象学只是偏重其一，很少将二者结合起来进行论述。本文以“人”的概念为切入点，从科耶夫的哲学人类学和法权现象学两个维度出发，通过分析二十世纪法国哲学的时代背景和思想背景，并结合科耶夫青年时期的理论倾向及其所面对的意识内在性问题，批判了笛卡尔的“我思”，阐述了科耶夫哲学“无可怀疑”的前提——“非实存”的产生缘由，对比与黑格尔思想的不同，揭示了科耶夫以匮乏为内容的欲望是欲望着他者的欲望。这样，科耶夫的非实存的“欲望之人”，是二元论下的自由的否定的具体个人，是在主奴辩证法意义上展开的社会历史中的有血有肉的个人，是劳动和斗争中的个人，是面临着相互承认的实现、欲望的最终满足、历史终结的到来、法权社会的出现和普遍均质国家的到来的个人。它不仅独辟蹊径地从内部掏空了理性主义或本质主义，迎合了法国哲学当时“非理性”的潮流，即推动了法国哲学从精神转向存在，也为法国哲学注入了具体的个人的思想，并且在其欲望理论的推动下，使得法国哲学从存在转向了无人的结构。另外，“人”的概念是对黑格尔、海德格尔和马克思思想的综合，促使了马克思哲学进入法国，使得法国出现了比如说以萨特为代表的存在主义的马克思思想和以阿尔都塞为代表的结构主义的马克思思想，从这个意义上来说，科耶夫的“人”的概念是法国哲学从“3H”时代过渡到“3个怀疑大师”时代的关键。
Alexandre Kojève is a Russia-born French philosopher in the twentieth century, long enjoying a reputation in the field of philosophy, but he has never pursued academic positions, except tooking over Koyré’s chair in EPHE（école pratique des hautes études）for over six years famous lectures on the Hegel’s Phenomenology of Spirit, with great influence on a generation of prominent French intellectuals. He provided an anthropological version of Hegelian philosophy. “Man”, as a keyword, is a combination of Hegelian historical principle, Heidegger’s existence and Marx’s human reality. These not only fulfilled the very intentions of the French philosophy after the Second World War, which had focused on the specific existence of human to seek a concrete philosophy, but also ended the period of Hegelian thought about 100 years not accepted by French, whereby constituting a trend of the French Hegelianism. In addition, he spent his later life in senoir department of French government. In fact, he led his colleagues formulating many policies, such as the Economic Cooperation Organization、tariffs and trade agreements between France and Europe, etc. At the same time, he proposed a lot of important political thoughts, such as legal society, the new Latin Empire, universal homogeneous state,etc.In western world, especially in France, Kojève’s thought is very popular, but regrettably, in China only a few scholars have realized the value of Kojève’s thought in the sense of reading Hegelian thoughts, while they ignored Kojève’s thought itself, especially the importance concept of “Man” in its philosophical system. Or they just emphasied one side of Kojève’s thoughts, rarely combing both his philosophical anthropology and phenomenology of right.Therefore, this essay combines Kojève’s two dimensions of philosophical anthropology and phenomenology of right as well as analyses the historical and theoretical background of contemporary French philosophy, theoretical inclination in the early stage of Kojève and his respond of the problem of conscious inherence. On this basis, this essay, “Man” as a starting point, criticizies Cartesian cogito and then describes the reason of concept of “Non-Existence” as the undoubted premise of Kojève’s whole thought system. With the comparison of Hegel, the theory of “Desire” in Kojève includes the lack of content and it desires another desire. Thus, Kojève’s non-existential “Man in Desire” is a concrete, individual, free and negative man under dualism, and is a flesh and blood individual in the society of history in the sense of master and slave dialectic, as well as is a man in labor and struggle, and is a man facing with the realization of mutual recognition, the satisfy of personal desire, the end of history, the emergence of legal society and universal homogeneous state. Not only this theory criticises inside rationalism or essentialism, which meets the time of the “irrational” trend of French philosophy, i.e. the theory of concrete individual turns French philosophy from sprite to existence, and then turning from existence to the structure without man under the promoting of desire theory. But also the concept of man is the combination of Hegel, Heidegger and Marx’s thought, which led Marxist philosophy enter France, as a result France emerges Marxism of existentialism mainly representated by Sartre and Marxism of structuralism mainly represented by Althusser, in this sense, the concept of man is the keyword in French philosophy with the transition from “three H” era to the generation known as “three masters of suspicion”.
