By Rahel Jaeggi, Frederick Neuhouser, Frederick Neuhouser, Alan E. Smith
The Hegelian-Marxist proposal 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 company, 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 thought interact with phenomena equivalent to meaninglessness, isolation, and indifference. via severing alienation's hyperlink to a not easy notion of human essence whereas preserving its social-philosophical content material, Jaeggi presents assets for a renewed critique of social pathologies, a much-neglected crisis 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 info for Alienation
Both points—antidualism and the priority of praxis—are important for the diagnosis of alienation. 22 The separation of the two sides—ontologically considered—is alienation, the separation of what belongs together. Alienation as inauthenticity. The second dimension of alienation that is articulated against the backdrop of Heidegger’s existential ontology concerns the self’s relation to itself, understood as its relation to its own existence (Existenz). Here, too, there can be a kind of misapprehension, namely, falsely objectifying attitudes (to self and world).
The inﬂuence of Max Weber’s theory of rationalization and Georg Simmel’s diagnosis of objectiﬁcation (Versachlichung) led Lukács to a view slightly different from Marx’s that regarded as salient the phenomena of indifference, objectiﬁcation, quantiﬁcation, and abstraction, which, with the spread of the capitalist market economy, come to characterize all relations and forms of expression of modern bourgeois society. Weber’s image of the iron cage, in which humans are imprisoned by a bureaucratized capitalist society; Simmel’s description of the “tragedy of culture,” in which the products of human freedom take on an independent existence as something objective over and against the human being; his analysis of how, with the spread of the money economy, freedom is turned into a loss of meaning—all fruitfully captured the phenomena that Lukács saw as “in the air” at the time.
Since restoring the self-sufﬁciency of the state of nature—and with it a freedom that requires independence and detachment from others—comes at too high a price (the price of losing such speciﬁcally 8 THE RELATION OF RELATIONLESSNESS human qualities as reason and the capacity for reﬂection),13 the solution to the problem of alienation cannot lie in dissolving social bonds but only in transforming them. ” Rousseau’s thought, then, led his followers in two directions. On the one hand, Rousseau (and especially “Rousseaueanism”) represents the continually recurring form of alienation critique that turns away from the “universal” and, embracing an ideal of unfalsiﬁed nature or primitive self-sufﬁciency, regards sociality and social institutions as inherently alienated.