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self-consciousness. (Ibid p.102.) To describe ít in a very Hegelian mode, this is the momentthat one consciousness becomes aware of and then reflects on the meaning of the other consciousness. The baby does not see only the rattle but the other person (its mother, for example) who gave it the rattle. Its consciousness reflects on the other consciousness. This is the moment that self-consciousness comes into being. From this point, one self-consciousness confronts the other. (Ibid p.108.) It is completely apparent that the Hegelian self-consciousness’s independence and dependence can be observed even in the mother-child relationship. This is, of course, (also) opposition. This includes conflict but also reconciliation. Humans have to remain alive but also become humans, says the outstanding Alexandre Kojéve. (Kojéve 947. p.101.) 2. The other is one who differs from the particular self, either voluntarily or by force. Distinction is the determining factor which also embodies the promise of moving beyond, since the same is a mere possibility (SUvaptc, potentia), reality (évépyeia, actu) is created by differentiation. This is creation, or as it is usually expressed the actual moment of true birth, when possibility can become reality. 3. The alien is one whose home is distant, even if they never go anywhere, even if they carry their sense of homelessness in themselves. I, as the same, feel at home in my own space. But where is the alien? Far from me. Outside. If they are distant, the problem comes from them coming closer. They disturb me by wanting something different. It disturbs me that they might force that on me, too. That disturbs me, and so the aliens themselves become disturbing. And where else is the alien? In me. Inside. If it is inside me and that disturbs me, then the final solution is to step out of life (Narcissus). At the same time, the alien cannot be judged purely as 53 See Self-Sufficiency and Non-Self-Sufficiency of Self-Consciousness.
