By Rahel Jaeggi
The Hegelian-Marxist suggestion of alienation fell out of style in the course of the post-metaphysical rejection of humanism and essentialist perspectives of human nature. during this publication Jaeggi attracts on phenomenological analyses grounded in smooth conceptions of business enterprise, in addition to fresh paintings within the analytical culture, to reconceive of alienation because the absence of a significant dating to oneself and others, which manifests itself in emotions of helplessness and the despondent popularity of ossified social roles and expectations.
A revived method of alienation is helping severe social idea have interaction with phenomena, resembling meaninglessness, isolation, and indifference, that have huge implications for problems with justice. through severing alienation's hyperlink to a complex belief of human essence whereas keeping its social-philosophical content material, Jaeggi offers assets for a renewed critique of social pathologies, a much-neglected hindrance 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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Additional resources for Alienation (New Directions in Critical Theory)
There are two apparently opposed ideas that have made Rousseau’s thought inﬂuential as a theory of alienation: ﬁrst, the development of the modern ideal of authenticity as an undisturbed agreement with oneself and one’s own nature and, second, the idea of social freedom, as expressed in Rousseau’s formulation of the principal task of the Social Contract. If in the Second Discourse Rousseau vividly describes the alienated character of (as he sees it there) the exclusively negative effects of socialization, he also, in the Social Contract, invents the normative ideal of an unalienated form of socialization.
Her hand is no longer a part of herself; she is not in what she does, that is, she takes no part in her own action. That she, as Sartre puts it, “inertly” makes herself into a thing means that she denies her responsibility for what she does and for her reactions to what happens to her. In this context fallenness refers to a failure to apprehend the fact that in what we do we (always already) act or conduct ourselves practically, which is to say that we have options and, in choosing among them, we decide.
The underlying thesis could be formulated as follows: only a world that I can make “my own”—only a world that I can identify with (by appropriating it)—is a world in which I can act in a self-determined manner. ) Understood in this way, the concept of alienation attempts to identify the conditions under which one can understand oneself as a subject, as the master of one’s own actions. This thesis has implications. One could even understand what distinguishes emancipatory from conservative diagnoses of alienation in the following way: the former focus on the expressive and creative power of individuals as acting beings, whereas the latter emphasize the loss of connection to a given meaningful order.