By Rahel Jaeggi, Frederick Neuhouser, Frederick Neuhouser, Alan E. Smith
The Hegelian-Marxist inspiration of alienation fell out of style after the postmetaphysical rejection of humanism and essentialist perspectives of human nature. during this e-book Rahel Jaeggi attracts at the Hegelian philosophical culture, phenomenological analyses grounded in glossy conceptions of business enterprise, and up to date paintings within the analytical culture to reconceive alienation because the absence of a significant courting to oneself and others, which manifests in emotions of helplessness and the despondent attractiveness of ossified social roles and expectations.
A revived method of alienation is helping serious social idea have interaction with phenomena similar to meaninglessness, isolation, and indifference. via severing alienation's hyperlink to a complex notion of human essence whereas holding its social-philosophical content material, Jaeggi offers assets for a renewed critique of social pathologies, a much-neglected drawback in modern liberal political philosophy. Her paintings revisits the arguments of Rousseau, Hegel, Kierkegaard, and Heidegger, putting them in discussion with Thomas Nagel, Bernard Williams, and Charles Taylor.
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Extra resources for Alienation
6 As a diagnostic concept, alienation is at once normative and descriptive. Similar to how a term like sickness functions (as Richard Schacht suggests), classifying diagnostic ﬁndings as phenomena of a particular type, alienation is an interpretive scheme with whose help we can simultaneously discover, interpret, and evaluate certain phenomena in the world. ”7 Describing a situation as alienating implies an evaluation of it, or, put differently, the evaluation is not merely added on to the description but is inextricably bound up with it.
The depersonalization and reiﬁcation of relations among humans, as well as of their relations to the world, counts as alienated insofar as these relations are no longer immediate but are instead (for example) mediated by money, insofar as they are not “concrete” but “abstract,” insofar as they are not inalienable but objects of exchange. The commodiﬁcation of goods or “A STRANGER IN THE WORLD” 5 domains that were previously not objects of market exchange is an example of alienation in this sense.
11 The disﬁgurement Rousseau speaks of here is the deformation of human beings by society: with his nature divided, alienated from his own needs, subjected to the conformist dictates of society, in his need for recognition and with his sense of self-worth dependent on the opinions of others, the social human being is artiﬁcial and disﬁgured. The mutual dependence of civilized humans, their unlimited needs produced by social contact, and their ﬁnding their orientation in others give rise at once, according to Rousseau, to domination and enslavement as well as to a loss of authenticity and (self-) alienation—to a condition, in other words, directly opposed to the autonomy and authenticity of the state of nature, conceived as a condition of self-sufﬁciency.
Alienation by Rahel Jaeggi, Frederick Neuhouser, Frederick Neuhouser, Alan E. Smith