It is true that eating, drinking, and procreating, etc., are also genuine human functions. However, when abstracted from other aspects of human activity, and turned into final and exclusive ends, they are animal.
We have considered the act of estrangement of practical human activity, of labor, from two aspects: (1) the relationship of the worker to the product of labor as an alien object that has power over him.
The relationship is, at the same time, the relationship to the sensuous external world, to natural objects, as an alien world confronting him, in hostile opposition. (2) The relationship of labor to the act of production within labor. This relationship is the relationship of the worker to his own activity as something which is alien and does not belong to him, activity as passivity [Leiden], power as impotence, procreation as emasculation, the worker's own physical and mental energy, his personal life -- for what is life but activity? -- as an activity directed against himself, which is independent of him and does not belong to him. Self-estrangement, as compared with the estrangement of the object [Sache] mentioned above.
We now have to derive a third feature of estranged labor from the two we have already examined.
Man is a species-being, not only because he practically and theoretically makes the species -- both his own and those of other things -- his object, but also -- and this is simply another way of saying the same thing -- because he looks upon himself as the present, living species, because he looks upon himself as a universal and therefore free being.
Species-life, both for man and for animals, consists physically in the fact that man, like animals, lives from inorganic nature; and because man is more universal than animals, so too is the area of inorganic nature from which he lives more universal. Just as plants, animals, stones, air, light, etc., theoretically form a part of human consciousness, partly as objects of science and partly as objects of art -- his spiritual inorganic nature, his spiritual means of life, which he must first prepare before he can enjoy and digest them -- so, too, in practice they form a part of human life and human activity. In a physical sense, man lives only from these natural products, whether in the form of nourishment, heating, clothing, shelter, etc. The universality of man manifests itself in practice in that universality which makes the whole of nature his inorganic body, (1) as a direct means of life and (2) as the matter, the object, and the tool of his life activity. Nature is man's inorganic body -- that is to say, nature insofar as it is not the human body. Man lives from nature -- i.e., nature is his body -- and he must maintain a continuing dialogue with it is he is not to die. To say that man's physical and mental life is linked to nature simply means that nature is linked to itself, for man is a part of nature.
Estranged labor not only (1) estranges nature from man and (2) estranges man from himself, from his own function, from his vital activity; because of this, it also estranges man from his species. It turns his species-life into a means for his individual life. Firstly, it estranges species-life and individual life, and, secondly, it turns the latter, in its abstract form, into the purpose of the former,also in its abstract and estranged form.
For in the first place labor, life activity, productive life itself, appears to man only as a means for the satisfaction of a need, the need to preserve physical existence. But productive life is species-life. It is life-producing life. The whole character of a species, its species-character, resides in the nature of its life activity, and free conscious activity constitutes the species-character of man. Life appears only as a means of life.
The animal is immediately one with its life activity. It is not distinct from that activity; it is that activity. Man makes his life activity itself an object of his will and consciousness. He has conscious life activity.
It is not a determination with which he directly merges. Conscious life activity directly distinguishes man from animal life activity. Only because of that is he a species-being. Or, rather, he is a conscious being -- i.e., his own life is an object for him, only because he is a species-being.
Only because of that is his activity free activity. Estranged labor reverses the relationship so that man, just because he is a conscious being, makes his life activity, his being [Wesen], a mere means for his existence.
The practical creation of an objective world, the fashioning of inorganic nature, is proof that man is a conscious species-being -- i.e., a being which treats the species as its own essential being or itself as a species-being. It is true that animals also produce. They build nests and dwelling, like the bee, the beaver, the ant, etc. But they produce only their own immediate needs or those of their young; they produce only when immediate physical need compels them to do so, while man produces even when he is free from physical need and truly produces only in freedom from such need; they produce only themselves, while man reproduces the whole of nature; their products belong immediately to their physical bodies, while man freely confronts his own product. Animals produce only according to the standards and needs of the species to which they belong, while man is capable of producing according to the standards of every species and of applying to each object its inherent standard; hence, man also produces in accordance with the laws of beauty.
It is, therefore, in his fashioning of the objective that man really proves himself to be a species-being. Such production is his active species-life. Through it, nature appears as his work and his reality.
