Alexander Kojève, Introduction to the Reading of Hegel (1930s)
In other words, the bourgeois Worker presupposes–and conditions–an Entsagung, an Abnegation of human existence. Man transcends himself, surpasses himself, projects himself far away from himself by projecting himself onto the idea of private property, of Capital, which–while being the Property-owner’s own product–becomes independent of him and enslaves him just as the Master enslaved the Slave; with this difference, however, that the enslavement is now conscious and freely accepted by the Worker. (We see, by the way, that for Hegel, as for Marx, the central phenomenon of the bourgeois World is not the enslavement of the working man, of the poor bourgeois, by the rich bourgeois, but the enslavement of both by Capital.) However that may be, bourgeois existence presupposes, engenders, and nourishes Abnegation. Now it is precisely this Abnegation that reflects itself in the dualistic Christian ideology, while providing it with a new, specific, nonpagan content. It is the same Christian dualism that is found again in bourgeois existence: the opposition between the “legal Person,” the private Property-owner; and the man of flesh and blood; the existence of an ideal, transcendent World, represented in reality by Money, Capital, to which Man is supposed to devote his Actions, to sacrifice his sensual, biological Desires.
See also: The Black Circle: The Life of Alexander Kojève by Jeff Love (2018)