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the first simple substance； we see that this reflected unity is other than the first。 As opposed to that
immediate unity； the unity expressed as a mode of being； this second is the universal unity； which
holds all these moments sublated within itself。 It is the simple genus； which in the movement of life
itself does not exist in this simplicity for itself； but in this result points life towards what is other than
itself； namely； towards Consciousness for which life exists as this unity or as genus。
3。 The Ego and Desire
This other life； however； for which the genus as such exists and which is genus for itself； namely；
self…consciousness； exists in the first instance only in the form of this simple； essential reality； and
has for object itself qua pure Ego。 In the course of its experience； which we are now to consider；
this abstract object will grow in richness； and will be unfolded in the way we have seen in the case
of life。
The simple ego is this genus； or the bare universal； for which the differences are insubstantial； only
by its being the negative essence of the moments which have assumed a definite and independent
form。 And self…consciousness is thus only assured of itself through sublating this other； which is
presented to self…consciousness as an independent life； self…consciousness is Desire。 Convinced of
the nothingness of this other； it definitely affirms this nothingness to be for itself the truth of this
other； negates the independent object； and thereby acquires the certainty of its own self； as true
certainty； a certainty which it has become aware of in objective form。
In this state of satisfaction； however； it has experience of the independence of its object。 Desire
and the certainty of its self obtained in the gratification of desire； are conditioned by the object； for
the certainty exists through cancelling this other； in order that this cancelling may be effected； there
must be this other。 Self…consciousness is thus unable by its negative relation to the object to
abolish it； because of that relation it rather produces it again； as well as the desire。 The object
desired is； in fact； something other than self…consciousness； the essence of desire； and through this
experience this truth has become realized。 At the same time； however； self…consciousness is
likewise absolutely for itself； exists on its own account； and it is so only by sublation of the object；
and it must come to feel its satisfaction； for it is the truth。 On account of the independence of the
object； therefore； it can only attain satisfaction when this object itself effectually brings about
negation within itself The object must per se effect this negation of itself； for it is inherently （an
sich） something negative； and must be for the other what it is。 Since the object is in its very self
negation； and in being so is at the same time independent； it is Consciousness。 In the case of life；
which is the object of desire； the negation either lies in an other； namely； in desire； or takes the
form of determinateness standing in opposition to an other
external individuum indifferent to it； or appears as its inorganic general nature。 The above general
independent nature； however； in the case of which negation takes the form of absolute negation； is
the genus as such or as self…consciousness。 Self…consciousness attains its satisfaction only in
another self…consciousness。
It is in these three moments that the notion of self…consciousness first gets completed： （a） pure
undifferentiated ego is its first immediate object。 （b） This immediacy is itself； however；
thoroughgoing mediation； it has its being only by cancelling the independent object； in other words
it is Desire。 The satisfaction of desire is indeed the reflexion of self…consciousness into itself； is the
certainty which has passed into objective truth。 But （c） the truth of this certainty is really twofold
reflexion； the reduplication of self…consciousness。 Consciousness has an object which implicates its
own otherness or affirms distinction as a void distinction； and therein is independent。 The individual
form distinguished； which is only a living form； certainly cancels its independence also in the
process of life itself； but it ceases along with its distinctive difference to be what it is。 The object of
self…consciousness； however； is still independent in this negativity of itself； and thus it is for itself
genus； universal flux or continuity in the very distinctiveness of its own separate existence； it is a
living self…consciousness。
Only so and only then is it self…consciousness in actual fact； for here first of all it comes to have the
unity of itself in its otherness。 Ego which is the object of its notion； is in point of fact not 〃object〃。
The object of desire； however； is only independent； for it is the universal； ineradicable substance；
the fluent self…identical essential reality。 When a self…consciousness is the object； the object is just
as much ego as object。
With this we already have before us the notion of Mind or Spirit。 What consciousness has further
to become aware of； is the experience of what mind is — this absolute substance； which is the
unity of the different self…related and self…existent self…consciousnesses in the perfect freedom and
independence of their opposition as component elements of that substance： Ego that is 〃we〃； a
plurality of Egos； and 〃we〃 that is a single Ego。 Consciousness first finds in self…consciousness —
the notion of mind — its turning…point； where it leaves the parti…coloured show of the sensuous
immediate； passes from the dark void of the transcendent and remote super…sensuous； and steps
into the spiritual daylight of the present。
1。 Cp。 Prop？deutik； p。 84 ff。
2。 Cp。 Hegel's Logik； T。 II。 Absch。 3。 Kap。 I。…〃das Leben。〃
A
Independence and Dependence of Self…Consciousness：
Lordship and Bondage
SELF…CONSCIOUSNESS exists in itself and for itself； in that； and by the fact that it exists for
another self…consciousness； that is to say； it is only by being acknowledged or 〃recognized〃。 The
conception of this its unity in its duplication； of infinitude realizing itself in self…consciousness； has
many sides to it and encloses within it elements of varied significance。 Thus its moments must on
the one hand be strictly kept apart in detailed distinctiveness； and； on the other； in this distinction
must； at the same time； also be taken as not distinguished； or must always be accepted and
understood in their opposite sense。 This double meaning of what is distinguished lies in the nature
of self…consciousness： — of its being infinite； or directly the opposite of the determinateness in
which it is fixed。 The detailed exposition of the notion of this spiritual unity in its duplication will
bring before us the process of Recognition。
1。 Duplicated Self…Consciousness
Self…consciousness has before it another self…consciousness； it has come outside itself。 This has a
double significance。 First it has lost its own self； since it finds