No future reconciliation of human transcendences is possible because man is originary negativity

Evidence

However, we have seen that, despite the requirements of his system, even Hegel does not dare delude himself with the idea of a stationary future; he admits that, mind being restlessness, the struggle will never cease. Marx did not consider the coming of the socialist state as an absolute result, but as the end of a pre-history on the basis of which real history begins. However, it would be sufficient, in order for the myth of the future to be valid, for this history to be conceivable as a harmonious development where reconciled men would fulfill themselves as a pure positivity; but this dream is not permitted since man is originally a negativity. No social upheaval, no moral conversion can eliminate this lack which is in his heart; it is by making himself a lack of being that man exists, and positive existence is this lack assumed but not eliminated; we can not establish upon existence an abstract wisdom which, turning itself away from being, would aim at only the harmony itself of the existants: for it is then the absolute silence of the in-itself which would close up around this negation of negativity; without this particular movement which thrusts him toward the future man would not exist. But then one can not imagine any reconciliation of transcendences: they do not have the indifferent docility of a pure abstraction; they are concrete and concretely compete with others for being. The world which they reveal is a battle-field where there is no neutral ground and which cannot be divided up into parcels: for each individual project is asserted through the world as a whole. — Simone de Beauvoir, The Ethics of Ambiguity, 116

Categorization

• QUESTION: This is the crux of the reader’s stated question about whether willing freedom requires willing others’ freedom: if transcendences necessarily compete for being, on what ground does the call to will others’ freedom rest? Tracking this closely.