Moreover, we can highlight that various intellectual traditions held thinking work, not only as a place of possible alienation (Marxist tradition), but also in a more modern way, as a place for membership, belonging, and identity creation.Indeed, if work is often seen as a painful constraint, it is nevertheless a way by which men overcome nature and conquer their freedom and humanity. This is what Hegel shows “by teaching me to delay the satisfaction of my desires, working requires me to discipline myself” (« en m’apprenant à retarder le moment de la satisfaction de mes désirs, le travail m’oblige à me discipliner »).Through the effort, men gradually master themselves: they free themselves from the nature (their instincts) by transforming the nature out of them. Work is thus needed in a second sense: without it, men cannot realize their humanity.Work should not be considered in the horizon of survival: by their work, men cultivate and humanize nature (Marx) and educate themselves.This is the meaning of Hegel’s dialectic of the master and the slave, the master, that is to say, the one who enjoys the work of others without doing anything with his ten fingers, is finally the true slave, and the slave who learned to discipline himself and to patiently acquire knowledge becomes master of himself and of the nature. While it was an undergone constraint and the mark of slavery, work becomes the driving element of our liberation as it allows the realization of ourselves. Thus, work can be seen as a liberating or emancipating activity.