If nobody ever acknowledged your existence, you wouldn’t exist as a person. You’d just be a personless body.
Hegel puts it like this: “Self-consciousness exists in and for itself when . . . it so exists for another; that is, it exists only in being acknowledged.” Suppose nobody else ever talked to you or interacted with you. In some cultures (like the Pennsylvania Deutsch), one way of punishing people is to “shun” them: refuse to speak to them, refuse to eat with them, never touch anything they’ve touched, never hand them anything. Shunning is far crueler and more effective as a threat than jail or even a beating.
- Put two self consciousnesses face to face and it’s like putting two mirrors face to face: each reflects itself in the other, each sees itself in the other. Its like this: I know; you know; I know that you know; you know that I know; I know that you know that I know; you know that I know that you know this goes on and on, and nobody can stand it.
180 181. At first the encounter between the two self-consciousness is perfectly symmetrical: the self- consciousness’ are so far exactly identical, so they can’t distinguish themselves from one another. Am I you? Are you me? So far, there’s nothing to differentiate us. We’re totally alike. So we’re not different persons; the symmetry destroys our personal identities.
This is ultimate torture: each wants to be its own person, and so wants to end the symmetry by establishing an asymmetric relation. Each wants to dominate the other (“supersede this otherness of itself”). The tension builds.
182 183. Domination and submission are based on useful action involving objects of natural biological desire. How would I know if I were the dominant person? Because while I would do things FOR MY SELF, you would also do everything FOR MY SELF and not for your self. I would live strictly FOR MY SELF; you would live FOR ANOTHER. You would not live for yourself at all.
Since you will do everything for my self and nothing for your self, you will effectively cease to live. You will have no life of your own; you’ll be dead.
- The dialectic of Force and the Understanding is repeated here at a higher level. Now, forces are not merely physical like in electricity, but they are conscious forces that are able to recognize each other: “They recognize themselves as mutually recognizing one another.” 185 186. Tension builds. The symmetry of mutual recognition is unstable. The symmetry must be broken so that of the two opposed self-consciousnesses, one is going to be only recognized (master), the other only recognizing (slave).
- The only way to settle the matter is in a fight to the death, in which one self-consciousness wins (lives) and the other loses (dies). the relation of the two self-conscious individuals is such that they have to settle their equal opposition by means of a life and death struggle a dialectical death match! Freedom can only be won by risking one’s whole life, by holding nothing back.
- The problem is that if one self-consciousness kills the other, the dead self-consciousness can’t do anything at all, so it can’t do anything for the other. To be FOR ANOTHER, self-consciousness has to be somewhat FOR ITSELF. If the one kills the other, it thereby destroys its own freedom, since there’s nobody there to recognize its triumphant victory. You can’t rule corpses: a dead servant does not obey anybody and so is free. Simply killing the other in the life or death combat is an “abstract negation”; it is “not the negation coming from consciousness, which supersedes in such a way as to preserve and maintain what is superseded, and consequently survives its own supersession.” It’s like playing a game of chicken: both contestants know that one of them has to surrender or they’ll both die. The pressure on each to surrender increases.
- Each self-consciousness realizes that it needs both its own life and the life of the other.
Their relation in the life or death contest is unstable, but at some point, one side gives in and surrenders. At this point, the victor has the right to kill the one who surrendered; but of course, the victor realizes that killing the loser would be futile. What the victor wants is recognition, acknowledgement of the victory. You can’t be admired by a corpse, so the victor spares the loser’s life.
The victor does not kill, but rather enslaves the loser. One of the two self-consciousness’ “is the independent consciousness whose essential nature is to be for itself, the other is the dependent consciousness whose essential nature is simply to live or to be for another. The former is lord, the other is bondsman.”
- Every elevation of the type “man,” has hitherto been the work of an aristocratic society and so it will always be—a society believing in a long scale of gradations of rank and differences of worth among human beings, and requiring slavery in some form or other. Without the pathos of distance, such as grows out of the incarnated difference of classes, out of the constant out looking and down looking of the ruling caste on subordinates and instruments, and out of their equally constant practice of obeying and commanding, of keeping down and keeping at a distance—that other more mysterious pathos could never have arisen, the longing for an ever new widening of distance within the soul itself, the formation of ever higher, rarer, further, more extended, more comprehensive states, in short, just the elevation of the type “man,” the continued “self-surmounting of man,” to use a moral formula in a supermoral sense. To be sure, one must not resign oneself to any humanitarian illusions about the history of the origin of an aristocratic society (of the preliminary condition for the elevation of the type “man”): the truth is hard. Let us acknowledge unprejudicedly how every higher civilization hitherto has originated! Men with a still natural nature, barbarians in every terrible sense of the word, men of prey, still in possession of unbroken strength of will and desire for power, threw themselves upon weaker, more moral, more peaceful races (perhaps trading or cattle rearing communities), or upon old mellow civilizations in which the final vital force was flickering out in brilliant fireworks of wit and depravity.
At the commencement, the noble caste was always the barbarian caste: their superiority did not consist first in their physical, but in their psychical power—they were more complete men (which at every point also implies the same as “more complete beasts”). [Higher Class of Being] 258. Corruption—as the indication that anarchy threatens to break out among the instincts, and that the foundation of the emotions, called “life,” is convulsed—is something radically different according to the organization in which it manifests itself. When, for instance, an aristocracy like that of France at the beginning of the Revolution, flung away its privileges with sublime disgust and sacrificed itself to an excess of its moral sentiments, it was corruption: it was only the closing act of the corruption which had existed for centuries, by virtue of which that aristocracy had abdicated step by step its lordly prerogatives and lowered itself to a function of royalty (in the end even to its decoration and parade dress).
The essential thing, however, in a good and healthy aristocracy is that it should not regard itself as a function either of the kingship or the commonwealth, but as the significance highest justification thereof—that it should therefore accept with a good conscience the sacrifice of a legion of individuals, who, for its sake, must be suppressed and reduced to imperfect men, to slaves and instruments. Its fundamental belief must be precisely that society is not allowed to exist for its own sake, but only as a foundation and scaffolding, by means of which a select class of beings may be able to elevate themselves to their higher duties, and in general to a higher existence: like those sun seeking climbing plants in Java—they are called Sipo Matador, which encircle an oak so long and so often with their arms, until at last, high above it, but supported by it, they can unfold their tops in the open light, and exhibit their happiness. [Life Denial]
- To refrain mutually from injury, from violence, from exploitation, and put one’s will on a par with that of others: this may result in a certain rough sense in good conduct among individuals when the necessary conditions are given (namely, the actual similarity of the individuals in amount of force and degree of worth, and their co relation within one organization). As soon, however, as one wished to take this principle more generally, and if possible even as the fundamental principle of society, it would immediately disclose what it really is—namely, a Will to the denial of life, a principle of dissolution and decay. Here one must think profoundly to the very basis and resist all sentimental weakness: life itself is essentially appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of peculiar forms, incorporation, and at the least, putting it mildest, exploitation; but why should one for ever use precisely these words on which for ages a disparaging purpose has been stamped? Even the organization within which, as was previously supposed, the individuals treat each other as equal—it takes place in every healthy aristocracy— must itself, if it be a living and not a dying organization, do all that towards other bodies, which the individuals within it refrain from doing to each other it will have to be the incarnated Will to Power, it will endeavour to grow, to gain ground, attract to itself and acquire ascendancy—not owing to any morality or immorality, but because it lives, and because life is precisely Will to Power.
On no point, however, is the ordinary consciousness of Europeans more unwilling to be corrected than on this matter, people now rave everywhere, even under the guise of science, about coming conditions of society in which “the exploiting character” is to be absent—that sounds to my ears as if they promised to invent a mode of life which should refrain from all organic functions. From the reading. . . “The noble type of man regards himself as a determiner of values; he does not require to be approved of. . . he is a creator of values.”
“Exploitation” does not belong to a depraved, or imperfect and primitive society it belongs to the nature of the living being as a primary organic function, it is a consequence of the intrinsic Will to Power, which is precisely the Will to Life—Granting that as a theory this is a novelty—as a reality it is the fundamental fact of all history let us be so far honest towards ourselves! [Master Morality]
- In a tour through the many finer and coarser moralities which have hitherto prevailed or still prevail on the earth, I found certain traits recurring regularly together, and connected with one another, until finally two primary types revealed themselves to me, and a radical distinction was brought to light.
There is master morality and slave morality, I would at once add that in all higher and mixed civilizations, there are also attempts at the reconciliation of the two moralities, but one finds still oftener the confusion and mutual misunderstanding of them, indeed sometimes their close juxtaposition—even in the same man, within one soul.
The distinctions of moral values have either originated in a ruling caste, pleasantly conscious of being different from the ruled—or among the ruled class, the slaves and dependents of all sorts. In the first case, when it is the rulers who determine the conception “good,” it is the exalted, proud disposition which is regarded as the distinguishing feature, and that which determines the order of rank. The noble type of man separates from himself the beings in whom the opposite of this exalted, proud disposition displays itself he despises them.
Let it at once be noted that in this first kind of morality the antithesis “good” and “bad” means practically the same as “noble” and “despicable”, the antithesis “good” and “evil” is of a different origin. The cowardly, the timid, the insignificant, and those thinking merely of narrow utility are despised; moreover, also, the distrustful, with their constrained glances, the self abasing, the dog like kind of men who let themselves be abused, the mendicant flatterers, and above all the liars: it is a fundamental belief of all aristocrats that the common people are untruthful. “We truthful ones” the nobility in ancient Greece called themselves.
It is obvious that everywhere the designations of moral value were at first applied to men; and were only derivatively and at a later period applied to actions; it is a gross mistake, therefore, when historians of morals start with questions like, “Why have sympathetic actions been praised?” The noble type of man regards himself as a determiner of values; he does not require to be approved of; he passes the judgment: What is injurious to me is injurious in itself; he knows that it is he himself only who confers honour on things; he is a creator of values. He honours whatever he recognizes in himself: such morality equals self-glorification. In the foreground there is the feeling of plenitude, of power, which seeks to overflow, the happiness of high tension, the consciousness of a wealth which would fain give and bestow: the noble man also helps the unfortunate, but not—or scarcely—out of pity, but rather from an impulse generated by the superabundance of power.
The noble man honours in himself the powerful one, him also who above all has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for all that is severe and hard. “Wotan placed a hard heart in my breast,” says an old Scandinavian Saga: it is thus rightly expressed from the soul of a proud Viking. Such a type of man is even proud of not being made for sympathy; the hero of the Saga therefore adds warningly: “He who has not a hard heart when young, will never have one.”
The noble and brave who think thus are the furthest removed from the morality which sees precisely in sympathy, or in acting for the good of others, or in dèintèressement, the characteristic of the moral; faith in oneself, pride in oneself, a radical enmity and irony towards “selflessness,” belong as to noble morality, as do a careless scorn and precaution in presence of sympathy and the “warm heart.” It is the powerful who know how to honour, it is their art, their domain for invention. The profound reverence for age and for tradition—all law rests on this double reverence, the belief and prejudice in favour of ancestors and unfavourable to newcomers, is typical in the morality of the powerful; and if, reversely, men of “modern ideas” believe almost instinctively in “progress” and the “future,” and are more and more lacking in respect for old age, the ignoble origin of these “ideas” has complacently betrayed itself thereby.
A morality of the ruling class, however, is more especially foreign and irritating to present day taste in the sternness of its principle that one has duties only to one’s equals; that one may act towards beings of a lower rank, towards all that is foreign, just as seems good to one, or “as the heart desires,” and in any case “beyond good and evil”: it is here that sympathy and similar sentiments can have a place.
The ability and obligation to exercise prolonged gratitude and prolonged revenge—both only within the circle of equals, artfulness in retaliation, refinement of the idea in friendship, a certain necessity to have enemies (as outlets for the emotions of envy, quarrelsomeness, arrogance—in fact, in order to be a good friend): all these are typical characteristics of the noble morality, which, as has been pointed out, is not the morality of “modern ideas,” and is therefore at present difficult to realize, and also to unearth and disclose.
It is otherwise with the second type of morality, slave morality.
Supposing that the abused, the oppressed, the suffering, the unemancipated, the weary, and those uncertain of themselves should moralize, what will be the common element in their moral estimates? Probably a pessimistic suspicion with regard to the entire situation of man will find expression, perhaps a condemnation of man, together with his situation. The slave has an unfavourable eye for the virtues of the powerful; he has a skepticism and distrust, a refinement of distrust of everything “good” that is there honoured— he would fain persuade himself that the very happiness there is not genuine. On the other hand, those qualities which serve to alleviate the existence of sufferers are brought into prominence and flooded with light; it is here that sympathy, the kind, helping hand, the warm heart, patience, diligence, humility, and friendliness attain to honour; for here these are the most useful qualities, and almost the only means of supporting the burden of existence. Slave morality is essentially the morality of utility.
Here is the seat of the origin of the famous antithesis “good” and “evil”: power and dangerousness are assumed to reside in the evil, a certain dreadfulness, subtlety, and strength, which do not admit of being despised.
According to slave morality, therefore, the “evil” man arouses fear; according to master morality, it is precisely the “good” man who arouses fear and seeks to arouse it, while the bad man is regarded as the despicable being. The contrast attains its maximum when, in accordance with the logical consequences of slave morality, a shade of depreciation—it may be slight and well intentioned—at last attaches itself to the “good” man of this morality; because, according to the servile mode of thought, the good man must in any case be the safe man: he is good natured, easily deceived, perhaps a little stupid, un Bonhomme.
Everywhere that slave morality gains the ascendancy, language shows a tendency to approximate the significations of the words “good” and “stupid.”
[Creation of Values]
A last fundamental difference: the desire for freedom, the instinct for happiness and the refinements of the feeling of liberty belong as necessarily to slave morals and morality, as artifice and enthusiasm in reverence and devotion are the regular symptoms of an aristocratic mode of thinking and estimating.
Hence, we can understand without further detail why love as a passion—it is our European specialty—must absolutely be of noble origin; as is well known, its invention is due to the Provencal poet cavaliers, those brilliant, ingenious men of the “gai saber,” to whom Europe owes so much, and almost owes itself. 261. Vanity is one of the things which are perhaps most difficult for a noble man to understand: he will be tempted to deny it, where another kind of man thinks he sees itself evidently. The problem for him is to represent to his mind beings who seek to arouse a good opinion of themselves which they themselves do not possess—and consequently also do not “deserve,” and who yet believe in this good opinion afterwards.
This seems to him on the one hand such bad taste and so self disrespectful, and on the other hand so grotesquely unreasonable, that he would like to consider vanity an exception, and is doubtful about it in most cases when it is spoken of. He will say, for instance: “I may be mistaken about my value, and on the other hand may nevertheless demand that my value should be acknowledged by others precisely as I rate it: that, however, is not vanity (but self-conceit, or, in most cases, that which is called ‘humility,’ and also ‘modesty’).”
Or he will even say: “For many reasons I can delight in the good opinion of others, perhaps because I love and honour them, and rejoice in all their joys, perhaps also because their good opinion endorses and strengthens my belief in my own good opinion, perhaps because the good opinion of others, even in cases where I do not share it, is useful to me, or gives promise of usefulness: all this, however, is not vanity.”
The man of noble character must first bring it home forcibly to his mind, especially with the aid of history, that, from time immemorial, in all social strata in any way dependent, the ordinary man was only that which he passed for: not being at all accustomed to fix values, he did not assign even to himself any other value than that which his master assigned to him (it is the peculiar right of masters to create values). It may be looked upon as the result of an extraordinary atavism, that the ordinary man, even at present, is still always waiting for an opinion about himself, and then instinctively submitting himself to it; yet by no means only to a “good” opinion, but also to a bad and unjust one (think, for instance, of the greater part of the self appreciations and self depreciations which believing women learn from their confessors, and which in general the believing Christian learns from his Church).
“Everywhere slave morality gains ascendancy, language shows a tendency to approximate the meanings of the words ‘good’ and ‘stupid.’”
In fact, conformably to the slow rise of the democratic social order (and its cause, the blending of the blood of masters and slaves), the originally noble and rare impulse of the masters to assign a value to themselves and to “think well” of themselves, will now be more and more encouraged and extended; but it has always an older, ampler, and more radically ingrained propensity opposed to it—and in the phenomenon of “vanity” this older propensity overmasters the younger.
The vain person rejoices over every good opinion which he hears about himself (quite apart from the point of view of its usefulness, and equally regardless of its truth or falsehood), just as he suffers from every bad opinion: for he subjects himself to both, he feels himself subjected to both, by that oldest instinct of subjection which breaks forth in him.
It is “the slave” in the vain man’s blood, the remains of the slave’s craftiness— and how much of the “slave” is still left in woman, for instance! which seeks to seduce to good opinions of itself; it is the slave, too, who immediately afterwards falls prostrate himself before these opinions, as though he had not called them forth. And to repeat it again: vanity is an atavism.