The alienation constraint on theories of well-being has been influentially expressed thus: 'what is intrinsically valuable for a person must have a connection with what he would find in some degree compelling or attractive …. It would be an intolerably alienated conception of someone’s good to imagine that it might fail in any such way to engage him' (Railton 1986: 9). Many agree this claim expresses something true, but there is little consensus on how exactly the constraint is to be (...) understood. Here, I clarify the sense in which the quote offers a basic constraint on theories of well-being—a constraint that should be adopted by (e.g.) hedonists, desire satisfactionists, and objective list theorists alike. This constraint focuses on affective engagement, or positive affective stances in connection with a proposed good. I show that the constraint explains a near-universal intuition, and rules out a number of well-known theories of well-being. (shrink)

In Capitalism, Alienation and Critique Asger Sørensen offers a wide-ranging argument for the classical Critical Theory of the Frankfurt School, thus endorsing the dialectical approach of the original founders (Horkheimer, Adorno, Marcuse) and criticizing suggested revisions of later generations (Habermas, Honneth). Being situated within the horizon of the late 20th century Cultural Marxism, the main issue is the critique of capitalism, emphasizing experiences of injustice, ideology and alienation, and in particular exploring two fundamental subject matters within this horizon, namely economy (...) and dialectics. Apart from in-depth discussions of classical political economy and Hegelian dialectics, the explorative and inclusive argument also takes issues with Émile Durkheim’s theory of value, the general economy of Georges Bataille and the dialectics of Mao Zedong. -/- - See below External Links to the book's homepage at the publisher Brill and to the Introduction. - See also External Links to a Youtubevideo from a seminar on the book in Belgrade, November 2019 and two Author Meet Critics sections from 2020 and 2021. (shrink)

The Alien films are steeped in the horror of sexual violence and the effects that it can have on survivors. The films place male viewers into a position they are not usually forced to confront in their own lives, during which they can only wonder what it would be like to have to worry about sexual violence just as much as women. This chapter looks more closely at what it is like for women in both the real world and the (...) world of the Alien films. It shows that rape is more likely to be under reported for male survivors than for females, but the gulf between sexes is still likely to be pretty large, even taking this into account. While the men in these films direct their ugly comments towards female characters like Ripley or the hypothetical colonists' daughters, the aliens themselves are far less discerning. (shrink)

Our emotions can be revealing. They can not only reflect our character traits and our judgments, but they can also tell us things about ourselves that we do not fully realize or may not want to admit. In this chapter, I am particularly interested in how we relate to what I will call alienated emotions: emotional experiences that are unusual, surprising, or even disturbing. What, if anything, do our alienated emotions tell us about who we are? I argue here that (...) alienated emotions lead to important questions about the ethics of self-interpretation. (shrink)

In this paper, I focus on AIs as very different, or at least potentially very different, kinds of language users from what humans are. Is the metasemantics for AI language use different, in the way Cappelen and Dever argue? Is it reasonable to think that AIs will come to use languages importantly different from human languages, what I call alien languages?

The topic of alienation has fallen out of fashion in social and political philosophy. It used to be salient, especially in socialist thought and in debates about labor practices in capitalism. Although the lack of identification of people with their working lives—their alienation as workers—remains practically important, normative engagement with it has been set back by at least four objections. They concern the problems of essentialist views, a mishandling of the distinction between the good and the right, the danger of (...) paternalistic impositions, and the significance of democratic authorization. This paper recasts the critique of alienation in a way that vindicates its importance for social and political philosophy and rebuts these objections. First, it provides an analytic framework to understand alienation—distinguishing its various conceptual, explanatory, and normative dimensions. Second, it accounts for the normative aspect of the critique of alienation by articulating it in terms of prudential and moral ideas of positive freedom regarding human flourishing and solidaristic empowerment. Finally, the normative account is developed further, and sharpened to respond to the four objections, through the introduction of the Dignitarian Approach—the view that we have reason to organize social life in such a way that we respond appropriately to the valuable features of individual human beings that give rise to their dignity. (shrink)

I argue that metaethicists should be concerned with two kinds of alienation that can result from theories of normativity: alienation between an agent and her reasons, and alienation between an agent and the concrete others with whom morality is principally concerned. A theory that cannot avoid alienation risks failing to make sense of central features of our experience of being agents, in whose lives normativity plays an important role. The twin threats of alienation establish two desiderata for theories of normativity; (...) however, I argue that they are difficult to jointly satisfy. (shrink)

People experiencing alien control report that their thoughts, movements, actions, and emotions have been replaced by those of an "other." The latter is commonly a perceived persecutor of the patient. Here I describe the clinical phenomenology of alien control, mechanistic models that have been used to explain it, problems inherent in these models, the brain deficits and functional abnormalities associated with this symptom, and the means by which disordered agency may be examined in this perplexing condition. Our current state of (...) knowledge implicates potentially reversible dysfunction in certain key brain regions (especially the right parietal cortex), which is temporally related to the presence of symptoms. Alien control is quintessentially a disorder of agency. (shrink)

This chapter first explains why it is likely that the alien civilizations we encounter will be forms of superintelligent artificial intelligence (SAI). Next, it turns to the question of whether superintelligent aliens can be conscious – whether it feels a certain way to be an alien, despite their non‐biological nature. The chapter draws from the literature in philosophy of AI, and urges that although we cannot be certain that superintelligent aliens can be conscious, it is likely that they would be. (...) It then turns to the difficult question of how such creatures might think, and attempts to identify some goals and cognitive capacities likely to be possessed by superintelligent beings. The chapter discusses Nick Bostrom's recent book on superintelligence, which focuses on the genesis of SAI on Earth. Finally, it isolates a specific type of superintelligence that is of particular import in the context of alien superintelligence, biologically‐inspired superintelligences (BISAs). (shrink)

Marx's theory of alienation is of great importance to contemporary political developments, due both to the re-emergence of anti-capitalist struggle in Zapatismo, 21st Century Socialism, and the New Democracy Movement, and to the fact that the most important theorists of these movements single out Marx's theory of alienation as critical to their concerns. Despite this renewed practical and theoretical interest, however, these and other writers have been sparing in their accounts of the normative components which the theory of alienation incorporates. (...) Along with many recent commentators, I argue that the normative components of the theory of alienation are to be found in a notion of human development, and that a conception of the particular importance of the human species-essence plays a critical role in this respect. However, I take a different, and somewhat more detailed, tack than these previous authors in presenting a more detailed conception of human development and flourishing on the basis of Marx's c... (shrink)

Disturbances to one's sense of self, the feeling that one has ‘lost a part of oneself’ or that one ‘no longer feels like oneself,’ are frequently recounted throughout the bereavement literature. Engaging Allan Køster's important contribution to this issue, this article reinforces his suggestion that, by rupturing the existential texture of self-familiarity, bereavement can result in experiences of estrangement that can be meaningfully understood according to the concept of self-alienation. Nevertheless, I suggest that whilst Køster's relational interpretation of alienation as (...) the withdrawal of heteronomy can be applied to the experience of world-collapse in bereavement, what sets bereavement apart from other limit situations is the fact that it involves an intersubjective relation between the living and the dead. In contrast to Køster, therefore, I suggest that the experience of self-alienation that is distinctive to bereavement results from the fact that the bereaved is exposed to, and co-opted by, the absolute alterity of death itself. (shrink)

Long before the viewers of Ridley Scott's Alien catch their first, fleeting glimpse of the terrifying alien, they have already made the acquaintance of the alienated human beings aboard the USCSS Nostromo. The plot of Ridley Scott's Alien is well known to science fiction buffs and film enthusiasts more generally. In fact, the human members of the crew of the Nostromo exhibit “alienation”, a condition identified by Karl Marx in the “Estranged Labor” section of his Economic and Philosophic Manuscripts of (...) 1844. So long as the capitalist mode of production remains viable and authoritative, Marx insists, workers will suffer the indignities associated with alienated labor. In the transition from Alien to Aliens, the added s makes a huge difference. Alienated from their (admittedly clueless) leadership, their cloudy mission objectives, and one another, and overly dependent on their military hardware, the Colonial Marines are no match for the coordinated attack of the alien species. (shrink)

In The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins, Anna Lowenhaupt Tsing explains how bare land is formed. Capitalism produces ‘ruins’ by stripping living beings of the capacity to form their own ecological relations, a necessary condition for the reproduction of life. Contemporary capitalism alienates living beings from ecological relations, i.e. capitalism generates “the ability to stand alone, as if the entanglements of living did not matter. Through alienation, people and things become (...) mobile assets; they can be removed from their lifeworlds in distance-defying transport to be exchanged with other assets from other life worlds, elsewhere” (Tsing 2021, 5). Cutting the threads of the web of life through capitalist alienation, however, produces bare land as a side effect, infertile waste deprived of the means to reproduce itself without capitalist support. Alienation is the deracination of living beings from their lifeworld, transforming them into passive cogs for capitalist accumulation. However, Tsing upholds matsutake mushrooms, rare fungi popular among Japa- nese foodies, as exemplars of the resilience of ecological relations. Even amidst ruins, matsutakes successfully form beneficial relations with other living beings, like pine trees, other fungi and human beings. The insistent capacity to regenerate ecological relations is the ineluctable means of reproduction for the matsutake mushroom. Even at the end of the world, the matsutake persists by perpetually co-producing new lifeworlds for itself and fellow living beings (see also Haraway 2016). I claim that Tsing’s approach to capitalist alienation is descriptively convinc- ing but lacks the affective force for ecological class consciousness. Tsing surveys the web of life from the perspective of living beings quite distant from humankind, articulating a theoretical diagnosis rather than a political exhortation. On an affective level, it is challenging to generate ecological class consciousness among the (presumably) human readers of my chapter if they are presented with only the biographies of mushrooms growing far beyond my home. As Chantal Mouffe (2018, 72) argues, the construction of an emphatically political identity requires an appeal to the affects, like hope, indignation or compassion. Latour and Schultz also stress that ecological politics currently suffers from an affective misalignment, with people failing to identify with the fate of their increasingly inhospitable environments (2022, 47). Why would European humans care about these unknown fungi? The reproduction of our CO2-intensive livelihoods largely depends on the emission of bare land elsewhere, so in the short run, we stand to benefit more from putting our heads in the sand. I employ Chakrabarty’s (2021) suggestion of grounding post-humanist politics first in strategic anthropocentrism to subsequently push for a post-humanist expansion of our human understanding. One must first feel personally interpellated by the crisis of the global means of reproduction before one can grasp the need for an ecological class politics beyond human confines. I turn to John Steinbeck’s 1939 novel The Grapes of Wrath as a kindred spirit with more mobilising potential. Steinbeck tells the story of a family of impoverished farmers from Oklahoma, the Joads, travelling to California in pursuit of a better life, yet only encountering more poverty, exploitation and anti-immigrant racism. Steinbeck describes in detail the environmental and social devastation, but he focuses on the commodified labour power of migrant farmers rather than commodified mushrooms. Steinbeck’s main characters are also uprooted from their entangled histories in the land and community of rural Oklahoma, but they present a more familiar face of the ecological class deprived of the means of reproduction. Steinbeck’s outcry against alienation-as-deracination is clear, but the shift in perspective facilitates the empathetic outrage required for building ecological class consciousness. Steinbeck’s strategic anthropocentrism helps human readers understand why alienation-as-deracination is a concern. (shrink)

An ethical theory is alienating if accepting the theory inhibits the agent from fitting participation in some normative ideal, such as some ideal of integrity, friendship, or community. Many normative ideals involve non-consequentialist behavior of some form or another. If such ideals are normatively authoritative, they constitute counterexamples to consequentialism unless their authority can be explained or explained away. We address a range of attempts to avoid such counterexamples and argue that consequentialism cannot by itself account for the normative authority (...) of all plausible such ideals. At best, consequentialism can find a more modest place in an ethical theory that includes non-consequentialist principles with their own normative authority. (shrink)

Alien Languages and Linguistic Structure.

During the android Ash's confession in Alien, peope learn a lot about the creature that has been stalking the crew of the Nostromo. Rather than give the human survivors some hope about their chances of overcoming the Xenomorph, Ash waxes poetic about the alien's nature, describing it as the “perfect organism”. The nature of the Xenomorph illustrates some of the core principles of Nietzschean philosophy. This chapter focuses on the idea of the Übermensch and how the aliens from this beloved (...) franchise so perfectly realize, in fiction, the kind of existence Nietzsche hoped to make a reality. It draws on not just the four films of the Alien quadrilogy, but also the franchise's expanded universe of comics, novels, video games, and other product tie‐ins. In order to introduce his cinematic terror in Alien, director Ridley Scott had to transport viewers to a harsh, distant world where strange vessels house even stranger mysteries. (shrink)

A central debate in philosophy of action concerns whether agential knowledge, the knowledge agents characteristically have of their own actions, is inferential. While inferentialists like Sarah Paul hold that it is inferential, others like Lucy O’Brien and Kieran Setiya argue that it is not. In this paper, I offer a novel argument for the view that agential knowledge is non-inferential, by posing a dilemma for inferentialists: on the first horn, inferentialism is committed to holding that agents have only alienated knowledge (...) of their own actions; on the second horn, inferentialism is caught in a vicious regress. Neither option is attractive, so inferentialism should be rejected. (shrink)

In this article I ask how fruitful the concept of alienation can be for thinking critically about the nature and causes of the contemporary environmental crisis. The concept of alienation enables us to claim that modern human beings have become alienated or estranged from nature and need to become reconciled with it. Yet reconciliation has often been understood—notably by Hegel and Marx—as the state of being ‘at-home-with-oneself-in-the-world’, in the name of which we are entitled, perhaps even obliged, to overcome anything (...) in nature that is alien to the human mind. This approach to alienation derives ultimately from the German Idealist philosopher J. G. Fichte. I explore an alternative conception of alienation and reconciliation to be found in the work of the Early German Romantics, especially Friedrich Schlegel and Novalis. The Romantics think of reconciliation as including a dimension of alienation, in the form of an awareness that nature is greater than and exceeds the understanding of human beings, insofar as we are merely limited parts of the all-encompassing whole that is nature. I argue that this is a more fruitful approach to alienation and reconciliation than that pursued by Fichte, Hegel, and Marx. (shrink)

In this paper, I explore the approaches to methodological abstraction and self-alienation developed respectively in Karl Mannheim’s early sociology of intellectuals and in Edmund Husserl’s late transcendental phenomenology. In Mannheim’s early and experimental works, the resistance to abstraction and alienation is located in a stratum of intellectuals able to meaningfully combine diverse cultural currents in a social process of cultivation (Bildung). In Husserl, to contrast, this resistance is grasped as a constant crisis in the methods of pursuing philosophical truth. While (...) these approaches seem difficult to reconcile, I suggest in closing that this difficulty can be related to their shared emphasis on a theoretical response to the practical and historical reality of self-alienation. (shrink)

The author exposes an alienating conception of rationality and its influence over modern liberal thought and practice, looking specifically at the rise in moral relativism and the development of the liberal democratic state.

One of the central questions within contemporary debates about collective intentionality concerns the notion and status of the we. The question, however, is by no means new. At the beginning of the last century, it was already intensively discussed in phenomenology. Whereas Heidegger argued that a focus on empathy is detrimental to a proper understanding of the we, and that the latter is more fundamental than any dyadic interaction, other phenomenologists, such as Stein, Walther and Husserl, insisted on the importance (...) of empathy for proper we-experiences. In this paper, I will present some of the key moves in this debate and then discuss and assess Husserl’s specific proposal, according to which reciprocal empathy, second-person engagement and self-alienation are all important presuppositions for group-identification and we-identity. (shrink)

Fortunately, alienation has returned to the agenda of critical thought. Discussing the idea that alienation is implied by capitalism rather than human existence, it is argued Marx’s original idea of alienation still has critical as well as educational and political potential.

Platonism delivers a theory of possibility that is distinct from both Lewisian modal realism and ersatz modal theories. By putting the topic of alien properties at centre stage in our modal theorizing, a strong preliminary case for platonism can be made. A puzzle about alien properties is created by modern truthmaker theory and some plausible assumptions about properties and existence. But this puzzle is one that platonism is able to solve in a simple and conservative way.

Losing an intimate other to death belongs to the most uprooting experiences in human life. Not only is it accompanied by a range of negative emotions such as sorrow, longing, anger etc., but profound grief is a limit experience that causes a rupture in the sense of self of the bereaved. This experience is often expressed in identity statements such as ‘I no longer feel like myself’ or ‘I am missing part of myself’. Although such experiences are richly reported in (...) empirical studies on grief and implemented in diagnostic criteria for pathological grief, their experiential meaning is largely left unexplored. In this article, I suggest that being bereaved of an intimate other is self-alienating because our sense of self is a distributed phenomenon relying on daily confirmation through interaction with our habitual environment. When our lives are intertwined with intimate others, this habitual identity become a dyadic structure, relying on a heteronomy. Being bereaved of this intimate other leads to a profound impoverishment of the habituated sense of self, leading to self-alienation. Finally, I discuss the process of returning to a non-alienating state and suggest that this is not exclusively a cognitive process, but equally an embodied process of appropriating a habitual identity. (shrink)

Each person has a special relation to his or her own well-being. This rough thought, which can be sharpened in different ways, is supposed to substantially count against objectivist theories on which one can intrinsically benefit from, or be harmed by, factors that are independent of one’s desires, beliefs, and other attitudes. It is often claimed, contra objectivism, that one cannot be _alienated_ from one’s own interests, or that improvements in a person’s well-being must _resonate_ with that person. However, I (...) argue that every theory of well-being must allow that we can be alienated from our own well-being, and that sophisticated objectivists can accept and make use of a resonance constraint against their opponents. (shrink)

Alienation (Vefremdung) is a concept inextricably linked with the name of twentieth-century German playwright Bertolt Brecht, with modernism, the avant-garde and Marxists theory. However, as Phoebe von Held argues in this book 'alienation' as a sociological and aesthetic notion avant la lettre head already surfaced in the thought of eighteenth-century French philosopher and writer Denis Diderot. This original study destablizes the conventional understanding of alienation through a reading of Le Paradoxe sur le comTdien, Le Neveu de Rameau and other works (...) by Diderot, opening up new ways of interpretation and aesthetic practices. If alienation constitutes a historical development for the Marxist Brecht, for Diderot it defines an existential condition. Brecht uses the alienation-effect to undermine a form of naturalism based on subjectivity, identification and illusion; Diderot, by contrast, plunges the spectator into identification and illusion, to produce an aesthetic of theatricality that is profoundly alienating and yet remains anchored in subjectivity. (shrink)

In this book Jaeggi draws on phenomenological analyses grounded in modern conceptions of agency, along with recent work in the analytical tradition, to reconceive of alienation as the absence of a meaningful relationship to oneself and ...

This study uses a Marxist perspective to investigate Hong Kong students’ alienation from learning. Alienated learners find learning to be a meaningless, disempowering, and estranging activity. Fifteen Hong Kong undergraduate students were invited to join a photovoice project in which they actively took, shared, and discussed photographs of their experiences with learning. The results suggest that social beliefs about high-stakes examinations legitimize internal contradictions in the education system. This makes students uncritically and unreflectively accept alienated learning. Photovoice projects help the (...) students to become critically aware of their position, self-determination, and agency. (shrink)

Escaping Alienation is a work of philosophical anthropology providing a theory of alienation and its opposite, dealienation.

Alien and its sequel Aliens pit small groups of humans against a foe that knows only violence. Actually, much of what goes wrong in these films is due to confused beliefs the characters hold. This chapter uses the approach of an American philosophical school of thought known as pragmatism, and its foremost defender John Dewey, to critically address this problem. Through Alien and Aliens, we can apply pragmatism to political philosophy, and in particular we can see how John Dewey's philosophy (...) in The Public and Its Problems serves to illustrate the social and political failings we viscerally experience in these films. The Alien universe, with its diabolical pact between the United Americas and the Weyland‐Yutani Corporation, provides us with a worst‐case scenario of the future. The Xenomorph is not the big bad enemy of the first two Alien movies. The enemy is our own ineffectual political forms. (shrink)

After years of neglect, alienation has again reached the agenda of critical thought. In my case, I recognize alienation as a challenge for education in contemporary societies. To obtain conceptual resources to overcome this challenge, I have revisited the comprehensive 20 th century discussion of alienation. Today, alienation is naturally discussed as an existential condition of human being, but still in the 1980s, there was a strong Marxist current that claimed alienation to be implied by capitalism, in particular by the (...) institution of private property and the social division of labor, and that alienation therefore should be criticized as part of the critique of capitalism and political economy and possibly overcome. Today, under the hegemony of neo-liberal capitalism, this critical and processual concept of alienation is more relevant than ever. Hence, in the present work I argue that the basic logic of Marx's idea of alienation still has critical potential. The argument forms a long engagement with mainly 20 th century literature, departing from the very idea of capitalism, considering the ideas of history, education and democracy, discussing how to distinguish and translate key terms, considering why alienation became an object of controversy among Marxists, offering an interpretation of Marx's critique relevant for contemporary society, thus considering alienation a consequence of working under conditions of private property, i.e. being a human being in a capitalist society, and finally presenting Marx's idea of communism as relevant to the contemporary educational agenda. (shrink)

Losing an intimate other to death belongs to the most uprooting experiences in human life. Not only is it accompanied by a range of negative emotions such as sorrow, longing, anger etc., but profound grief is a limit experience that causes a rupture in the sense of self of the bereaved. This experience is often expressed in identity statements such as ‘I no longer feel like myself’ or ‘I am missing part of myself’. Although such experiences are richly reported in (...) empirical studies on grief and implemented in diagnostic criteria for pathological grief, their experiential meaning is largely left unexplored. In this article, I suggest that being bereaved of an intimate other is self-alienating because our sense of self is a distributed phenomenon relying on daily confirmation through interaction with our habitual environment. When our lives are intertwined with intimate others, this habitual identity become a dyadic structure, relying on a heteronomy. Being bereaved of this intimate other leads to a profound impoverishment of the habituated sense of self, leading to self-alienation. Finally, I discuss the process of returning to a non-alienating state and suggest that this is not exclusively a cognitive process, but equally an embodied process of appropriating a habitual identity. (shrink)

Harry Frankfurt introduces the concept of externality. Externality is supposed to be a fact about the structure of an agent's will. We argue that the pre-theorethical basis of externality has a lot more to do with feelings of alienation than it does with the will. Once we realize that intuitions about externality are guided by intuitions about feelings of alienation surprising conclusions follow regarding the structure of our will.

Anthropologists often claim to have understood an ethical outlook that they nevertheless believe is largely false. Some moral philosophers—e.g., Susan Hurley—argue that this claim is incoherent because understanding an ethical outlook necessarily involves believing it to be largely true. to reach this conclusion, they apply an argument of Donald Davidson's to the ethical case. My central aim is to defend the coherence of the anthropologists' claim against this argument.To begin with, I specify a candidate‐language that contains a significant number of (...) alien thick descriptions. A thick description is a term that has both descriptive and evaluative content, e.g., “courageous.” I then argue that, because of its alien thick descriptions, this candidate‐language cannot be interpreted by someone who adheres to the strictures of Davidson's account of interpretation. to complete my criticism, I demonstrate that the meaningfulness of this candidate‐language cannot be impugned on Davidson's own terms. This involves showing that an interpreter's correctly assigning truthconditions, expressed in her own language, to sentences featuring alien thick descriptions is consistent with her believing those sentences to be false.“In cycle maintenance things are not that involved, but when confusion starts it's a good idea to hold it down by making everything formal and exact. Sometimes just the act of writing down the problems straightens out your head as to what they really are.”Zen and the Art of Motorcycle Maintenance. (shrink)

Many environmental scientists, scholars and activists characterise our situation as one of alienation from nature, but this notion can easily seem meaningless or irrational. In this book, Simon Hailwood critically analyses the idea of alienation from nature and argues that it can be a useful notion when understood pluralistically. He distinguishes different senses of alienation from nature pertaining to different environmental contexts and concerns, and draws upon a range of philosophical and environmental ideas and themes including pragmatism, eco-phenomenology, climate change, (...) ecological justice, Marxism and critical theory. His novel perspective shows that different environmental concerns - both anthropocentric and nonanthropocentric - can dovetail, rather than compete with, each other, and that our alienation from nature need not be something to be regretted or overcome. His book will interest a broad readership in environmental philosophy and ethics, political philosophy, geography and environmental studies. (shrink)

On alienation in 20th century Indic poetry in English.

The Hegelian-Marxist idea of alienation fell out of favor during the post-metaphysical rejection of humanism and essentialist views of human nature. In this book Jaeggi draws on phenomenological analyses grounded in modern conceptions of agency, along with recent work in the analytical tradition, to reconceive of alienation as the absence of a meaningful relationship to oneself and others, which manifests itself in feelings of helplessness and the despondent acceptance of ossified social roles and expectations. A revived approach to alienation helps (...) critical social theory engage with phenomena, such as meaninglessness, isolation, and indifference, which have broad implications for issues of justice. By severing alienation's link to a problematic conception of human essence while retaining its social-philosophical content, Jaeggi provides resources for a renewed critique of social pathologies, a much-neglected concern in contemporary liberal political philosophy. Her work revisits the arguments of Rousseau, Hegel, Kierkegaard, and Heidegger, placing them in dialogue with Thomas Nagel, Bernard Williams, and Charles Taylor. (shrink)

The alienation of body parts and their transformation into commodities raises questions about ownership, property rights, and about possible violation of the moral order. This article focuses on the `social life' of objects, including body parts, and the multiple meanings attached to them that are made visible in systems of exchange. The transformation of DNA obtained in blood samples into immortalized cell lines for use in the Human Genome Diversity Project is introduced as an illustration of contested commodification. The meanings (...) attached to the blood samples by those from whom they are procured and their worth to the scientists who create the cell lines are of an entirely different order. Disputes about the HGDP that have erupted since it was first planned are presented in detail, followed by a discussion of the ethics of gene prospecting and the associated politics of biocapitalism currently proliferating in the private sector. (shrink)

The concept of alienation: Hegelian themes in modern social thought -- Creative activity and alienation in Hegel and Marx -- The concept of labour -- The individual and society -- Freedom and the "realm of necessity" -- Alienation as a critical concept -- Private property and communism -- The division of labour and its overcoming -- Marx's concept of communism.

Marx's theory of alienation is of great importance to contemporary political developments, due both to the re-emergence of anti-capitalist struggle in Zapatismo, 21st Century Socialism, and the New Democracy Movement, and to the fact that the most important theorists of these movements single out Marx's theory of alienation as critical to their concerns. Despite this renewed practical and theoretical interest, however, these and other writers have been sparing in their accounts of the normative components which the theory of alienation incorporates. (...) Along with many recent commentators, I argue that the normative components of the theory of alienation are to be found in a notion of human development, and that a conception of the particular importance of the human species-essence plays a critical role in this respect. However, I take a different, and somewhat more detailed, tack than these previous authors in presenting a more detailed conception of human development and flourishing on the basis of Marx's conceptions of powers and needs and comparing it to the most prominent non-Marxist theory of human development: the capabilities approach. I then show that this understanding of powers and needs, along with a notion of the particularly important human power of conscious self-directed activity, underpins the critique of capitalism Marx presents in his theory of alienation. This will allow us a better understanding of the normative components of Marx's theory of alienation and its potential relevance and plausibility to the theorists and movements it is influencing. (shrink)

This work, the most comprehensive treatment of alienation ever published, deals with the philosophical, sociological, psychological, religious, political, and literary aspects of the problem. Among the topics discussed are the lost self, the fragmented self, alienated leisure, measurements of social alienation, counterculture, anti-intellectualism, and cures for alienation.

Marx says of alienated labor that it does not "belong" to the worker, that it issues in a product that does not belong to her, and that it is unfulfilling, unfree, egoistically motivated, and inhuman. He seems to think, moreover, that the first of these features grounds all the others. All of these features seem quite independent, however: they can come apart; they share no obvious common cause or explanation; and if they often occur together this seems accidental. It is (...) not clear, then, how Marx's concept of alienated labor could possess the strong unity which he takes it to have. I defend a reinterpretation of the concept which explains this unity. The various features of alienated labor, I argue, all follow from a single, hitherto underappreciated feature of its formal motivational structure: the fact that such labor is motivated not by its product but by an incentive. (shrink)

In phenomenology, the delusion of thought insertion is described and explained in different ways. There is a common idea that the delusion depends either on a lack of sense of agency or on a confusion between self and others. I propose that the delusion is an alienation in regard to what is expressed in some thoughts, that make them unfamiliar. In this perspective, the delusion has to do with the fact that the lifeworld expressed in inserted thought is given in (...) a second-person perspective, is rooted in a different lived-body experience than one’s own. This contrasts with ordinary thoughts which are given in the first-person perspective, with which we have a sense of intimacy. This discussion is an opportunity for putting forth the idea of the second-person perspective: that is, certain experiences of the world are given to me through others, as distinct from those that are given to me directly as a lived body. In inserted thoughts, there is a sense in which some perspectives of reality, different to my own, are disclosed through an alien voice or through inside me. The distinction between the first person and second person perspectives leads to a better understanding of the primal constitution of the self and of others, based on the relation between the body and the world as it is given to us. (shrink)

CHAPTER ONE TRANSMUTATIONS OF THE CONCEPT Over the ages the term "alienation" has been used with different and even contradictory meanings, ...

We think of the world as consisting of objects, with properties and standing in relations. There are, to be sure, different views on what objects etc. there are, and on what their natures are. And some theorists want to subtract some elements from this picture. For example, the ontological nihilist says that there are no objects. But still, the view described is very much orthodoxy—so much orthodoxy that one may need to be reminded that the view that the world consists (...) of objects, with properties and standing in relations is, precisely, a view. I here investigate the possibility that this view is false: that there is what may be called alien structure. And I investigate the relationship between alien structure and some important themes from the history of analytic philosophy. (shrink)