"So, at the outset at least, we can then identify two types of exteriority: first, the exteriority of within or, if you prefer, ‘on this side’—en deçà—or ‘before’; in other words, a type of exteriority whose crowning feature is organic status, from which death can return us to the inorganic. Second, the exteriority of ‘beyond’—au-delà—which reflects what this organism finds in front of it as a work object, a need and the means to satisfy it, in order to maintain its status as organism. Thus, we have a dialectic with three terms. This requires us to describe interiorization of the exterior by the organism, in order to understand its capacity to re-exteriorize in transcendent being, in carrying out an act of work or determining a need. So there is only one moment called interiority, which is a kind of mediation between two moments of transcendent being. However, we should not think that these two moments are in themselves necessarily distinct, other than for temporal reasons. Ultimately it is the same being, the same being in exteriority, which mediates with itself, and it is this that is interiority. As this mediation defines the space in which the unity of two types of exteriority will occur, it is necessarily immediate to itself in the sense that it does not contain its own knowledge. Consequently, it is at the level of this mediation, which is not itself mediated, that we encounter pure subjectivity. And it is from this starting point, taking account of a number of Marxist themes, that we need to reach a better understanding of the status of this mediation. Does it have a role in human development as a whole? Does it really exist as an indispensable moment in a dialectic crowned by objective knowledge? Or is it merely an epiphenomenon? In putting these questions, we are not bringing in from outside a notion of subjectivity that is not present in Marx; on the contrary we are rendering explicit and taking up a notion that was already given in Marxism itself with the concepts of need, work and enjoyment, even though it went unrecognized by some idealist objectivists such as Lukács."