phenomenology of mind-第42节

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existence；　and　of　being　merely　the　bare；　negative　fact　of　self…identical　consciousness；　or；　in　other
words；　have　not　yet　revealed　themselves　to　each　other　as　existing　purely　for　themselves；　i。e。；　as
self…consciousness。　Each　is　indeed　certain　of　its　own　self；　but　not　of　the　other；　and　hence　its　own
certainty　of　itself　is　still　without　truth。　For　its　truth　would　be　merely　that　its　own　individual　existence
for　itself　would　be　shown　to　it　to　be　an　independent　object；　or；　which　is　the　same　thing；　that　the
object　would　be　exhibited　as　this　pure　certainty　of　itself。　By　the　notion　of　recognition；　however；
this　is　not　possible；　except　in　the　form　that　as　the　other　is　for　it；　so　it　is　for　the　other；　each　in　its　self
through　its　own　action　and　again　through　the　action　of　the　other　achieves　this　pure　abstraction　of
existence　for　self。　

The　presentation　of　itself；　however；　as　pure　abstraction　of　self…consciousness　consists　in　showing
itself　as　a　pure　negation　of　its　objective　form；　or　in　showing　that　it　is　fettered　to　no　determinate
existence；　that　it　is　not　bound　at　all　by　the　particularity　everywhere　characteristic　of　existence　as
such；　and　is　not　tied　up　with　life。　The　process　of　bringing　all　this　out　involves　a　twofold　action　—
action　on　the　part　of　the　other　and　action　on　the　part　of　itself。　In　so　far　as　it　is　the　other's　action；
each　aims　at　the　destruction　and　death　of　the　other。　But　in　this　there　is　implicated　also　the　second
kind　of　action；　self…activity；　for　the　former　implies　that　it　risks　its　own　life。　The　relation　of　both
self…consciousnesses　is　in　this　way　so　constituted　that　they　prove　themselves　and　each　other
through　a　life…and…death　struggle。　They　must　enter　into　this　struggle；　for　they　must　bring　their
certainty　of　themselves；　the　certainty　of　being　for　themselves；　to　the　level　of　objective　truth；　and
make　this　a　fact　both　in　the　case　of　the　other　and　in　their　own　case　as　well。　And　it　is　solely　by
risking　life　that　freedom　is　obtained；　only　thus　is　it　tried　and　proved　that　the　essential　nature　of
self…consciousness　is　not　bare　existence；　is　not　the　merely　immediate　form　in　which　it　at　first　makes
its　appearance；　is　not　its　mere　absorption　in　the　expanse　of　life。　Rather　it　is　thereby　guaranteed　that
there　is　nothing　present　but　what　might　be　taken　as　a　vanishing　moment　—　that　self…consciousness
is　merely　pure　self…existence；　being…for…self。　The　individual；　who　has　not　staked　his　life；　may；　no
doubt；　be　recognized　as　a　Person；　but　he　has　not　attained　the　truth　of　this　recognition　as　an
independent　self…consciousness。　In　the　same　way　each　must　aim　at　the　death　of　the　other；　as　it
risks　its　own　life　thereby；　for　that　other　is　to　it　of　no　more　worth　than　itself　the　other's　reality　is
presented　to　the　former　as　an　external　other；　as　outside　itself　；　it　must　cancel　that　externality。　The
other　is　a　purely　existent　consciousness　and　entangled　in　manifold　ways；　it　must　view　its　otherness
as　pure　existence　for　itself　or　as　absolute　negation。　

This　trial　by　death；　however；　cancels　both　the　truth　which　was　to　result　from　it；　and　therewith　the
certainty　of　self　altogether。　For　just　as　life　is　the　natural　〃position〃　consciousness；　independence
without　absolute　negativity；　so　death　is　the　natural　〃negation〃　of　consciousness；　negation　without
independence；　which　thus　remains　without　the　requisite　significance　of　actual　recognition。　Through
death；　doubtless；　there　has　arisen　the　certainty　that　both　did　stake　their　life；　and　held　it　lightly　both
in　their　own　case　and　in　the　case　of　the　other；　but　that　is　not　for　those　who　underwent　this　struggle。
They　cancel　their　consciousness　which　had　its　place　in　this　alien　element　of　natural　existence；　in
other　words；　they　cancel　themselves　and　are　sublated　as　terms　or　extremes　seeking　to　have
existence　on　their　own　account。　But　along　with　this　there　vanishes　from　the　play　of　change　the
essential　moment；　viz。　that　of　breaking　up　into　extremes　with　opposite　characteristics；　and　the
middle　term　collapses　into　a　lifeless　unity　which　is　broken　up　into　lifeless　extremes；　merely　existent
and　not　opposed。　And　the　two　do　not　mutually　give　and　receive　one　another　back　from　each　other
through　consciousness；　they　let　one　another　go　quite　indifferently；　like　things。　Their　act　is　abstract
negation；　not　the　negation　characteristic　of　consciousness；　which　cancels　in　such　a　way　that　it
preserves　and　maintains　what　is　sublated；　and　thereby　survives　its　being　sublated。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　3。　Lord　and　Bondsman

In　this　experience　self…consciousness　becomes　aware　that　life　is　as　essential　to　it　as　pure
self…consciousness。　In　immediate　self…consciousness　the　simple　ego　is　absolute　object；　which；
however；　is　for　us　or　in　itself　absolute　mediation；　and　has　as　its　essential　moment　substantial　and
solid　independence。　The　dissolution　of　that　simple　unity　is　the　result　of　the　first　experience；　through
this　there　is　posited　a　pure　self…consciousness；　and　a　consciousness　which　is　not　purely　for　itself；
but　for　another；　i。e。　as　an　existent　consciousness；　consciousness　in　the　form　and　shape　of
thinghood。　Both　moments　are　essential；　since；　in　the　first　instance；　they　are　unlike　and　opposed；
and　their　reflexion　into　unity　has　not　yet　come　to　light；　they　stand　as　two　opposed　forms　or　modes
of　consciousness。　The　one　is　independent；　and　its　essential　nature　is　to　be　for　itself；　the　other　is
dependent；　and　its　essence　is　life　or　existence　for　another。　The　former　is　the　Master；　or　Lord；　the
latter　the　Bondsman。　

The　master　is　the　consciousness　that　exists　for　itself；　but　no　longer　merely　the　general　notion　of
existence　for　self。　Rather；　it　is　a　consciousness　existing　on　its　own　account　which　is　mediated　with
itself　through　an　other　consciousness；　i。e。　through　an　other　whose　very　nature　implies　that　it　is
bound　up　with　an　independent　being　or　with　thinghood　in　general。　The　master　brings　himself　into
relation　to　both　these　moments；　to　a　thing　as　such；　the　object　of　desire；　and　to　the　consciousness
whose　essential　character　is　thinghood。　And　since　the　master；　is　（a）　qua　notion　of
self…consciousness；　an　immediate　relation　of　self…existence；　but　（b）　is　now　moreover　at　the　same
time　mediation；　or　a　being…for…self　which　is　for　itself　only　through　an　other　—　he　＇the　master＇
stands　in　relation　（a）　immediately　to　both　（b）　mediately　to　each　through　the　other。　The　master
relates　himself　to　the　bondsman　mediately　through　independent　existence；　for　that　is　precisely　what
keeps　the　bondsman　in　thrall；　it　is　his　chain；　from　which　he　could　not　in　the　struggle　get　away；　and
for　that　reason　he　proved　himself　to　be　dependent；　to　have　his　independence　in　the　shape　of
thinghood。　The　master；　however；　is　the　power　controlling　this　state　of　existence；　for　he　has　shown
in　the　struggle　that　he　holds　it　to　be　merely　something　negative。　Since　he　is　the　power　dominating
existence；　while　this　existence　again　is　the　power　controlling　the　other　＇the　bondsman＇；　the　master
holds；　par　consequence；　this　other　in　subordination。　In　the　same　way　the　master　relates　himself　to
the　thing　mediately　through　the　bondsman。　The　bondsman　being　a　self…consciousness　in　the　broad
sense；　also　takes　up　a　negative　attitude　to　things　and　cancels　them；　but　the　thing　is；　at　the　same
time；　independent　for　him　and；　in　consequence；　he　cannot；　with　all　his　negating；　get　so　far　as　to
annihilate　it　outright　and　be　done　with　it；　that　is　to　say；　he　merely　works　on　it。　To　the　master；　on
the　other　hand；　by　means　of　this　mediating　process；　belongs　the　immediate　relation；　in　the　sense　of
the　pure　negation　of　it；　in　other　words　he　gets　the　enjoyment。　What　mere　desire　did　not　attain；　he
now　succeeds　in　attaining；　viz。　to　have　done　with　the　thing；　and　find　satisfaction　in　enjoyment。
Desire　alone　did　not　get　the　length　of　this；　because　of　the　independence　of　the　thing。　The　master；
however；　who　has　interposed　the　bondsman　between　it　and　himself；　thereby　relates　himself　merely
to　the　dependence　of　the　thing；　and　enjoys　it　without　qualification　and　without　reserve。　The　aspect
of　its　independence　he　leaves　to　the　bondsman；　who　labours　upon　it。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（a）。　Lordship

In　these　two　moments；　the　master　gets　his　recognition　through　an　other　consciousness；　for　in　them
the　latter　affirms　itself　as　unessential；　both　by　working　upon　the　thing；　and；　on　the　other　hand；　by
the　fact　of　being　dependent　on　a　determinate　existence；　in　neither　case　can　this　other　get　the
mastery　over　existence；　and　succeed　in　absolutely　negating　it。　We　have　thus　here　this　moment　of
recognition；　viz。　that　the　other　consciousness　cancels　itself　as　self…existent；　and；　ipso　facto；　itself
does　what　the　first　does　to　it。　In　the　same　way　we　have　the　other　moment；　that　this　action　on　the
part　of　the　second　is　the　action　proper　of　the　first；　for　what　is　done　by　the　bondsman　is　properly
an　action　on　the　part　of　the　master。　The　latter　exists　only　for　himself；　that　is　his　essential　nature；　he
is　the　negative　power　without　qualification；　a　power　to　which　the　thing　is　naught。　And　he　is　thus　the
absolutely　essential　act　in　this　situation；　while　the　bondsman　is　not　so；　he　is　an　unessential　activity。
But　for　recognition　proper　there　is