Alienation

 

Substantivist economist the readers and followers of Karl Polanyi, Weberian Sociologists, social justice cultural anthropologists, Marxists, existentialists, anarchist, and many humanists share a concern with a concern with the increasing depersonalization of modern bureaucratic mass society. Alienation becomes the key term in all these societies defined differently in each tradition, but the under lying meaning is essentially the same.

Alienation is the occurrence of remaining remote from a crowd and the pursuit to which one ought to have its place. With an absence of compassion there is an ardent disaffection stemming from an absence of desirability with the results of their work and a belief of being delimited or oppressed. In these humans must describe their own significance in life and try to make cogent conclusions in spite of prevailing in an unreasonable world. For Marx alienation that workers experience by the estrangement from the product of their labor causing loses of self-esteem. The commodities that workers produce through their labor are not their own but ultimately belongs to another and is produced for another. Disaffection resulting from their lack of control over the labor process or production activity creates loss of control over one’s own life. This alienation occurs because to not have control over the products of labor implies that one also does not have control over the process of production that produced the commodities. Marx defined alienation from our natural human core in the anthropological being in a reduced sense our human nature. In the capitalist relations of production we are alienated not just from the product and the process of production but given that we are alienated from our human nature implies that work is not an extension of our creative selves and we are also alienated from others and ourselves.

The purposeless conqueror conquers meaning while undertaking no protection in the fantasies of virtuosity of dogma. Yet neither does he despair in the face of absurdity—he doesn't just pack it all in. Instead, he openly embraces the absurdity of his condition. Then she open embraces an ongoing revolution to create a world she wished she were born into.

The revolution really waned. New causes and old fights are continually being redefined and discovering yes, it is still the same old struggle. It feels as if each victory soon slips away and each defeat is a fresh start of future victories. National liberation was the marriage of nationalism and internationalism. From its drawbacks and disappointments was created a living model for future revolution, or maybe the same revolution with a fresh voice.

We need comprehensive impartial investigations grounded upon organized apparent proofs, but each set of conclusions lead to a variety of likely inferences. It is legitimate and necessary to revive a theory that can energize a rigid and unresponsive process that has misplaced the capacity to change the theory serving as our model for action.