By Rahel Jaeggi, Frederick Neuhouser, Frederick Neuhouser, Alan E. Smith
The Hegelian-Marxist thought of alienation fell out of fashion after the postmetaphysical rejection of humanism and essentialist perspectives of human nature. during this booklet Rahel Jaeggi attracts at the Hegelian philosophical culture, phenomenological analyses grounded in sleek conceptions of enterprise, and up to date paintings within the analytical culture to reconceive alienation because the absence of a significant dating 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 severe social thought interact with phenomena corresponding to meaninglessness, isolation, and indifference. by way of severing alienation's hyperlink to a problematical perception of human essence whereas conserving its social-philosophical content material, Jaeggi presents assets for a renewed critique of social pathologies, a much-neglected problem 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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Or put differently: if one can appeal to that original bond without further argumentation, it is because the description of the relationship (that I have or do not have to my family) is normatively tinged through and through. THE STRUCTURE AND PROBLEMS OF ALIENATION CRITIQUE 27 If the relational character of an alienated relation is itself up for debate in each case, then the problematic character of the concept of alienation as well as the possibility of its reconstruction depend crucially on how the normative background assumptions mentioned here are to be understood and justiﬁed.
A SHORT HISTORY OF THE THEORY OF ALIENATION One could give a (very) short history of the modern theory of alienation as follows: 1. ”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.
Formulated differently, the concept of alienation posits a connection between indifference and domination that calls for interpretation. The things, situations, facts, to which we have no relation when alienated do not seem indifferent to us without consequence. 2 THE STRUCTURE AND PROBLEMS OF ALIENATION CRITIQUE 25 THE RELATION OF RELATIONLESSNESS Third, alienation is not simply foreignness or strangeness. As the etymological structure of the concept indicates, alienation does not mean simply disassociation; it is not the mere absence of a relation.
Alienation by Rahel Jaeggi, Frederick Neuhouser, Frederick Neuhouser, Alan E. Smith