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 ...

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.

In this article, I argue that the concept of alienation should be mobilized to develop a ‘geo-social’ critique of the generic forms of life that sustain contemporary capitalist societies, in a time when the stability of the Earth system is increasingly at risk. I contend that retrieving the full heuristic potential of the concept demands engaging the fields where it has been traditionally discussed (notably social philosophy and environmental philosophy) to demonstrate how their insights on alienation can be fruitfully combined. (...) By putting greater emphasis on how society and nature are mutually embedded, this new approach to alienation highlights the anthropocentrism that critical theory has long conveyed and indicates how it could be at least partially corrected. (shrink)

The article presents a model of performative agency in capitalist societies. The first section reconsiders the problem of third-dimensional power as developed by Steven Lukes, focusing on the relationships between universal human needs and social forms. The second section uses the concepts of the ‘self’, ‘I’ and ‘person’ to characterize the relationships between human nature, affect, individual alienation, social institutions and personal judgement. Alienation is argued to be inherent in human agency, rather than being solely created by capitalism. The next (...) section applies this analysis within an agonal theory of civil society that is driven by the individual’s performative participation in associations that compete within institutional settings. Finally the article considers the political ramifications of this model, rejecting contemporary constitutionalist approaches in favour of a revised form of pluralist associationalism. Throughout, the article warns of the dangerous marginalization of emotions (or ‘affect’) by excessively self-conscious, rationalist approaches such as Mead’s social theory, liberal universalism and even some performative theories. (shrink)