1 IN PLACE OF AN INTRODUCTION* Hegel .. . erfsst dle Arbeit als das (Man is Self-Consciousness, He is conscious of himself, conscious of his human reality and dignity; and ie is in this that moment when—for se” tine-he sys “1.” To understand man by understanding his “origin” is, therefore, to understand the origin of the I revealed by spec [Now, the analysis of “thought and so on—in general, of the co behavior of a being or 2 “knowing = self-consciousness—that is, of the human reality. The man who. «contemplates is “absorbed” by what he contemplates; the “Know ing subject” “loses” himself in the object that is known, Code templation reveals the object, not the subject. The object, and noz tte, te sabe, i wha shows self wo im in and by—or beter, as Sertimert 41F che ace of knowing. The man who is “absorbed” by the object that he is contemplating can be “brought back to himsel!” only “ ly a Desire; by the desire to eat, for example. 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Therefore, man can appear on earth only ‘within a herd, That is why the human realicy can only be social. But for the herd to become a society, multiplicity of Desires is not sufficient by itself; in addition, the Desires of each member of the herd must be directed—or potentially directed—toward the Desires of the other members. If che human reali i society is human only as a set of Desires mut another as Desires, Human Desire, or better still, anthropogeneti Desire, produces a free and historical individual, conscious individuality, his freedom, his history, and finally, his historicity. | Hence, anthropogenetic Desire is different from animal Desize (which produces @ narural being, merely living and having only a sentiment of its life) in that it is directed, nor toward a real, “positive,” given object, but coward another Desire. Thus, in the) relationship between man and woman, for example human only if the one desires, not the body, but the ‘other; if he wants “to posses” or “to assimilate” the as ares is to say, if he wants so be “ge, rather, “recognized” in his human value, in his reali Abana Likewise, Desire directed toward a ee ‘is human only to the extent that it is “me: of another directed coward the same ot ‘what ochers-desie, because they desire fectly useless from the biological point of view (such as a medal, or the enemy's flag) can be desired because it is the object of other desires, Such a Desire can only be a human Desire, and human} reality, as distinguished from animal reality, is created only by| action that satisfies such Desires: human history is the history of! desired. Desires. et (But, aparc from this difference—which is essential—hu Desire is analogous to animal Desize. Human Desire, too, tends satisfy itself by 2 negating—or better, a transforming and assimi- lating—action, Man “feeds” on Desires as an animal feeds on real things, And the human I, realized by the active satisfaction of its human Desires, is as much a function of its “food” as the body of an animal is of its food. [For man to be truly human, for him to be essentially and really A different from an animal, his human Desire must actually win out | ne -** 4 over his animal Desire. Now, all Desire is desire for a value, The | aswa“45- a 6 In Ploce cf en Introduction — 77 supreme value for an animal is its animal life. All che Desires of an ‘animal are in the final analysis « function of its desire to preserve ies life, Human Desire, chezefore, must win out over this desire fo i “comes co light” as reality, it is in and by this risk that it “comes co light, hown, demonstrated, verified, and gives proofs of being essentially differenc from the animal, natural reality. And thet is why to speak of the “origin” of Self-Consciousness is necessarily to speak of the risk of life (for an essentially nonvical end). (Man's humanity “comes to light” only in risking his life £0) yu 4, deo satisfy his human Desire—that is, his Desire directed toward n-| nh other Desire, Now, so desire a Desire is to want to substia oneself for the value desired by_this Desire, For without this su stitution, one would desire the value, the desired object, and the Desire itself. Therefore, to desire the Desire of another is in the final analysis to desire thac the value that L am or that T “represent” be the value desired by the other: I want him to “recognize” my value as his value. T want him to “recognize” me as an auronomous value. In other words, all human, anthzopogenct Desire~-the Desire that generates Self-Consciousness, the hum: reality—is, finally, a function of the desire for “recognition.” Au the risk of life by which che human reality “comes to light” is tisk for the sake of such a Desire. Therefore, to speak of the “origin” of Self-Consciousness is necessarily to speak of a fight to ~ the death for “recognition.” [Withour this fight co the death for pure prestige, there would never have been human beings on earth. Indeed, the human being, is formed only in terms of a Desire directed toward another Desi \ ym the human being ean be formed only if ac least two of these Desires {confront one another. Each of the two beings endowed with such} fa Desire is ready to go all the way in pursuit of its satisfaction; feat is, is ready to risk its Kfe—and, consequently, to put the Jf the other in danger—in order to be “recognized” by the o ‘co impose itself on the other as the supreme value; according] "their meeting can only be a fight to the death. And it is only and by such a fight that the humen reality is begotten, formed, 7 BE