By Rahel Jaeggi

The Hegelian-Marxist notion of alienation fell out of style throughout the post-metaphysical rejection of humanism and essentialist perspectives of human nature. during this booklet Jaeggi attracts on phenomenological analyses grounded in glossy conceptions of employer, besides fresh paintings within the analytical culture, to reconceive of alienation because the absence of a significant courting to oneself and others, which manifests itself in emotions of helplessness and the despondent reputation of ossified social roles and expectations.

A revived method of alienation is helping severe social idea interact with phenomena, equivalent to meaninglessness, isolation, and indifference, that have vast implications for problems with justice. through severing alienation's hyperlink to a challenging belief of human essence whereas protecting its social-philosophical content material, Jaeggi offers assets for a renewed critique of social pathologies, a much-neglected situation 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 (New Directions in Critical Theory)

Example text

14 Introduction •ifically through the freedom of a particular second, third, or fourth on That I must restrict myself specifically in relation to these articular human beings derives from the fact that I live in community oecifically with them; but I live in community specifically with them as r e s u lt of my free decision, not through any obligation. Applied to the civil contract, this means it is originally up to the free and arbitrary choice of every individual to determine whether he wants to live in this particular state or not, although if he wants to live among other human beings at all, then it is not up to his arbitrary choice to determine whether he enters into a state, or whether he wants to remain his own judge; but, just as he expresses his will to enter into a particular state and just as he is accepted into such a state, so he is, by virtue of this simple, reciprocal declaration, subjected without further ado to all the limitations that the law of right requires for this group of human beings; by virtue of the words, "I want to live in this state," he has accepted all the laws of that state.

The discovery of the concept in \hei\ the object was a product of philosophical genius; that is, it required the talent of finding, in and during the acting itself, not only that which emerges in the acting, but also the acting as such, as well as the talent of uniting these completely opposed directions within one act of comprehension and thus grasping one's own mind in its action. In this way, the sphere of consciousness gained a new territory. (9) Those men of philosophical spirit made their discoveries known.

But if it is to be thought, how - through what concept, through what determinate mode of acting - is it thought? It turns out that, in thought, each member of the community lets his own external freedom be limited through inner freedom, so that all others beside him can also be externally free. This is the concept of right. e. if one asks, in accordance with what principles could a community among free beings as such be established if someone wanted to establish one, the answer would have to be: in accordance with the concept of right.

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