phenomenology of mind-第35章

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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　needed　the　moment　that　what　the　master　does　to　the　other　he
should　also　do　to　himself；　and　what　the　bondsman　does　to　himself；　he　should　do　to　the　other　also。
On　that　account　a　form　of　recognition　has　arisen　that　is　one　sided　and　unequal。　

In　all　this；　the　unessential　consciousness　is；　for　the　master；　the　object　which　embodies　the　truth　of
his　certainty　of　himself。　But　it　is　evident　that　this　object　does　not　correspond　to　its　notion；　for；　just
where　the　master　has　effectively　achieved　lordship；　he　really　finds　that　something　has　come　about
quite　different　from　an　independent　consciousness。　It　is　not　an　independent；　but　rather　a　dependent
consciousness　that　he　has　achieved。　He　is　thus　not　assured　of　self…existence　as　his　truth；　he　finds
that　his　truth　is　rather　the　unessential　consciousness；　and　the　fortuitous　unessential　action　of　that
consciousness。　

The　truth　of　the　independent　consciousness　is　accordingly　the　consciousness　of　the　bondsman。
This　doubtless　appears　in　the　first　instance　outside　itself；　and　not　as　the　truth　of　self…consciousness。
But　just　as　lordship　showed　its　essential　nature　to　be　the　reverse　of　what　it　wants　to　be；　so；　too；
bondage　will；　when　completed；　pass　into　the　opposite　of　what　it　immediately　is：　being　a
consciousness　repressed　within　itself；　it　will　enter　into　itself；　and　change　round　into　real　and　true
independence。　

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　（b）。　Fear

We　have　seen　what　bondage　is　only　in　relation　to　lordship。　But　it　is　a　self…consciousness；　and　we
have　now　to　consider　what　it　is；　in　this　regard；　in　and　for　itself。　In　the　first　instance；　the　master　is
taken　to　be　the　essential　reality　for　the　state　of　bondage；　hence；　for　it；　the　truth　is　the　independent
consciousness　existing　for　itself；　although　this　truth　is　not　taken　yet　as　inherent　in　bondage　itself。
Still；　it　does　in　fact　contain　within　itself　this　truth　of　pure　negativity　and　self…existence；　because　it
has　experienced　this　reality　within　it。　For　this　consciousness　was　not　in　peril　and　fear　for　this
element　or　that；　nor　for　this　or　that　moment　of　time；　it　was　afraid　f　or　its　entire　being；　it　felt　the　fear
of　death；　the　sovereign　master。　It　has　been　in　that　experience　melted　to　its　inmost　soul；　has
trembled　throughout　its　every　fibre；　and　all　that　was　fixed　and　steadfast　has　quaked　within　it。　This
complete　perturbation　of　its　entire　substance；　this　absolute　dissolution　of　all　its　stability　into　fluent
continuity；　is；　however；　the　simple；　ultimate　nature　of　self…consciousness；　absolute　negativity；　pure
self…referrent　existence；　which　consequently　is　involved　in　this　type　of　consciousness。　This　moment
of　pure　self…existence　is　moreover　a　fact　for　it；　for　in　the　master　it　finds　this　as　its　object。　Further；
this　bondsman's　consciousness　is　not　only　this　total　dissolution　in　a　general　way；　in　serving　and
toiling　the　bondsman　actually　carries　this　out。　By　serving　he　cancels　in　every　particular　aspect　his
dependence　on　and　attachment　to　natural　existence；　and　by　his　work　removes　this　existence　away。

The　feeling　of　absolute　power；　however；　realized　both　in　general　and　in　the　particular　form　of
service；　is　only　dissolution　implicitly；　and　albeit　the　fear　of　the　lord　is　the　beginning　of　wisdom；
consciousness　is　not　therein　aware　of　being　self…existent。　Through　work　and　labour；　however；　this
consciousness　of　the　bondsman　comes　to　itself。　In　the　moment　which　corresponds　to　desire　in　the
case　of　the　master's　consciousness；　the　aspect　of　the　non…essential　relation　to　the　thing　seemed　to
fall　to　the　lot　of　the　servant；　since　the　thing　there　retained　its　independence。　Desire　has　reserved　to
itself　the　pure　negating　of　the　object　and　thereby　unalloyed　feeling　of　self。　This　satisfaction；
however；　just　for　that　reason　is　itself　only　a　state　of　evanescence；　for　it　lacks　objectivity　or
subsistence。　Labour；　on　the　other　hand；　is　desire　restrained　and　checked；　evanescence　delayed
and　postponed；　in　other　words；　labour　shapes　and　fashions　the　thing。　The　negative　relation　to　the
object　passes　into　the　form　of　the　object；　into　something　that　is　permanent　and　remains；　because　it
is　just　for　the　labourer　that　the　object　has　independence。　This　negative　mediating　agency；　this
activity　giving　shape　and　form；　is　at　the　same　time　the　individual　existence；　the　pure　self…existence
of　that　consciousness；　which　now　in　the　work　it　does　is　externalized　and　passes　into　the　condition
of　permanence。　The　consciousness　that　toils　and　serves　accordingly　attains　by　this　means　the
direct　apprehension　of　that　independent　being　as　its　self。　

But　again；　shaping　or　forming　the　object　has　not　only　the　positive　significance　that　the　bondsman
becomes　thereby　aware　of　himself　as　factually　and　objectively　self…existent；　this　type　of
consciousness　has　also　a　negative　import；　in　contrast　with　its　moment；　the　element　of　fear。　For　in
shaping　the　thing　it　only　becomes　aware　of　its　own　proper　negativity；　existence　on　its　own　account；
as　an　object；　through　the　fact　that　it　cancels　the　actual　form　confronting　it。　But　this　objective
negative　element　is　precisely　alien；　external　reality；　before　which　it　trembled。　Now；　however；　it
destroys　this　extraneous　alien　negative；　affirms　and　sets　itself　up　as　a　negative　in　the　element　of
permanence；　and　thereby　becomes　for　itself　a　self…existent　being。　In　the　master；　the　bondsman
feels　self…existence　to　be　something　external；　an　objective　fact；　in　fear　self…existence　is　present
within　himself；　in　fashioning　the　thing；　self…existence　comes　to　be　felt　explicitly　as　his　own　proper
being；　and　he　attains　the　consciousness　that　he　himself　exists　in　its　own　right　and　on　its　own
account　（an　und　für　sich）。　By　the　fact　that　the　form　is　objectified；　it　does　not　become　something
other　than　the　consciousness　moulding　the　thing　through　work；　for　just　that　form　is　his　pure　self
existence；　which　therein　becomes　truly　realized。　Thus　precisely　in　labour　where　there　seemed　to　be
merely　some　outsider's　mind　and　ideas　involved；　the　bondsman　becomes　aware；　through　this
re…discovery　of　himself　by　himself；　of　having　and　being　a　〃mind　of　his　own〃。　

　　　　　　　　　　　　　　　　　（c）。　The　Formative　Process　of　Self…Enfranchisement

For　this　reflection　of　self　into　self　the　two　moments；　fear　and　service　in　general；　as　also　that　of
formative　activity；　are　necessary：　and　at　the　same　time　both　must　exist　in　a　universal　manner。
Without　the　discipline　of　service　and　obedience；　fear　remains　formal　and　does　not　spread　over　the
whole　known　reality　of　existence。　Without　the　formative　activity　shaping　the　thing；　fear　remains
inward　and　mute；　and　consciousness　does　not　become　objective　for　itself。　Should　consciousness
shape　and　form　the　thing　without　the　initial　state　of　absolute　fear；　then　it　has　a　merely　vain　and　futile
〃mind　of　its　own〃；　for　its　form　or　negativity　is　not　negativity　per　se；　and　hence　its　formative　activity
cannot　furnish　the　consciousness　of　itself　as　essentially　real。　If　it　has　endured　not　absolute　fear；　but
merely　some　slight　anxiety；　the　negative　reality　has　remained　external　to　it；　its　substance　has　not
been　through　and　through　infected　there