Feeling alone, weird, or as if one does not belong in one's environment, the sense of being an alien or stranger in one's own world. This idea of alienation appears frequently in Western political theory, but it is particularly prevalent in MARXIST communist sociological theory. The Judeo-Christian religion, which holds that people are cut off from God by their deliberate sin and disobedience to God's law (the Ten Commandments, etc.), has the first Western portrayal of this idea.
Because being close to one's creator, God, is necessary for happiness and fulfillment, human alienation from God via sin and selfishness results in suffering and devastation. Through sacrifices and ceremonies intended to reestablish the right and loving relationship between God and humanity, the Jewish people overcome this distance from God. For Christians, the penalty for human sin is death by crucifixion on the cross, which was accomplished by Jesus Christ, the Son of God. The believer receives God's forgiveness and the restoration of a proper connection with the Lord via trust in that death and Christ's resurrection to life.
In the 19th and 20th centuries, philosophy and sociology used alienation increasingly frequently in economic, social, and psychological contexts. According to the German philosopher HEGEL, humanity has always experienced constant separations from its parents and schools. The father of communism, Karl MARX, viewed alienation largely from a social and economic perspective. There are four ways that people are alienated in industrial society. Marxism considers mankind to be an economic producer, hence our alienation in CAPITALIST society is a separation from the results of our labor because it is not carried out freely and creatively, preventing us from recognizing or understanding it.
The concept of alienation was extended to the human condition in the 20th century by EXISTENTIAL philosophy, regardless of historical or social context. Humans are lonesome, incomplete, and distant by nature. This existentialist perspective doesn't see any promise in religion, psychology, business, or politics. It suggests embracing a dismal aloneness and an inescapable emptiness in human life. It asserts that any opposing belief (hope in God, community, or economics) is irrational and held in "poor faith." The novels Roads to Freedom by Jean-Paul SARTRE, The Stranger by Albert Camus, and The Outsider by Colin Wilson all exhibit this pessimistic, hopeless brand of existentialism that prides itself on being "courageous" as opposed to stupid or pitiful.
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