Alienations, cleavages, reclassifications.

After decades of having been banished, in the last few years a theoretical-analytical problem has reclaimed a key role in diagnosing modern societies, its processes, its groups or its individuals; namely, alienation. In accordance with a study by Jaeggi ([53], pp. 5-21), it is possible in these two variants of alienation to find the paths followed by the problem from its modern beginnings in the works of Rousseau and Hegel, based on an opposition regarding the forms in order to analyze in a practical way the individual's alienation from the world (social and natural) and from herself. I consider that the perspectives of these two authors are decisive because of their attempts to produce non-essentialist or non-perfectionist theories of alienation with emancipatory aspirations that avoid a romanticism of the self or the community, at the same time distancing themselves from paternalistic proposals regarding the modes of self-interpretation of individuals and groups.[1] Jaeggi ([53], p. 25) proposes to reconstruct the concept of alienation when she defines it as "a relation of relationlessness." Thus, with this second move, the concept of alienation is limited by the author to the qualities bestowed on appropriation from the point of view of the individual, with her reflections on identity, desires, projects, and life stories.[4] From my perspective, alienation should not be reduced to a definition of appropriation in terms of the relation between the individual and the world. Instead, as an opposite figure, the analyses of modernity in terms of functional differentiation defended what might be called positive alienation; that is, they claim that alienation is an evolutionary process of societies. [Extracted from the article]