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Alienation Quotes

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Alienation Quotes

“What does it mean to be a proletarian, really? [...] It means you are a cog in a process of production that relies on what you do and think, while excluding you from being anything but its product. It means the end of sovereignty, the conversion of all experiential value to exchange value, the final defeat of autonomy.”

“What mattered to me in my dispeopled kingdom, that in regard to which the disposition of my carcass was the merest and most futile of accidents, was supineness in the mind, the dulling of the self and of that residue of execrable frippery known as the non-self and even the world, for short. But man is still today, at the age of twenty-five, at the mercy of an erection, physically too, from time to time, it’s the common lot, even I was not immune, if that may be called an erection. It did not escape her naturally, women smell a [23] rigid phallus ten miles away and won­der, How on earth did he spot me from there? One is no longer oneself, on such occasions, and it is painful to be no longer oneself, even more painful if possible than when one is. For when one is one knows what to do to be less so, whereas when one is not one is any old one irredeemably. What goes by the name of love is banishment, with now and then a postcard from the homeland, such is my considered opinion, this evening.”

“What mattered to me in my dispeopled kingdom, that in regard to which the disposition of my carcass was the merest and most futile of accidents, was supineness in the mind, the dulling of the self and of that residue of execrable frippery known as the non-self and even the world, for short. But man is still today, at the age of twenty-five, at the mercy of an erection, physically too, from time to time, it’s the common lot, even I was not immune, if that may be called an erection. It did not escape her naturally, women smell a rigid phallus ten miles away and won­der, How on earth did he spot me from there? One is no longer oneself, on such occasions, and it is painful to be no longer oneself, even more painful if possible than when one is. For when one is one knows what to do to be less so, whereas when one is not one is any old one irredeemably. What goes by the name of love is banishment, with now and then a postcard from the homeland, such is my considered opinion, this evening.”

“Hegel represents history as the self-realization of spirit (Geist) or God. The fundamental scheme of his theory is as follows. Spirit is self-creative energy imbued with a drive to become fully conscious of itself as spirit. Nature is spirit in its self-objectification in space; history is spirit in its self-objectification as culture—the succession of world-dominant civilizations from the ancient Orient to modern Europe. Spirit actualizes its nature as self-conscious being by the process of knowing. Through the mind of man, philosophical man in particular, the world achieves consciousness of itself as spirit. This process involves the repeated overcoming of spirit's alienation (Entfremdung) from itself, which takes place when spirit as the knowing mind confronts a world that appears, albeit falsely, as objective, i.e. as other than spirit. Knowing is recognition, whereby spirit destroys the illusory otherness of the objective world and recognizes it as actually subjective or selbstisch. The process terminates at the stage of "absolute knowledge," when spirit is finally and fully "at home with itself in its otherness," having recognized the whole of creation as spirit—Hegelianism itself being the scientific form of this ultimate self-knowledge on spirit's part.”

“Die Entfremdung erscheint sowohl darin, daß mein Lebensmittel eines andern ist, daß das, was mein Wunsch, der unzugängliche Besitz eines andern ist, als daß jede Sache selbst ein andres als sie selbst, als daß meine Tätigkeit ein andres, als endlich – und das gilt auch für den Kapitalisten – daß überhaupt die unmenschliche Macht her[rscht].”

“Unlike most models of interpersonal networks, the one presented here is not meant primarily for application to small, face-to-face groups or to groups in confined institutional or organizational settings. Rather, it is meant for linkage of such small-scale levels with one another and with larger, more amorphous ones. This is why emphasis here has been placed more on weak ties than on strong. Weak ties are more likely to link members of different small groups than are strong ones, which tend to be concentrated within particular groups. [...] The major implication intended by this paper is that the personal experience of individuals is closely bound up with larger-scale aspects of social structure, well beyond the purview or control of particular individuals. Linkage of micro and macro levels is thus no luxury but of central importance to the development of sociological theory. Such linkage generates paradoxes: weak ties, often denounced as generative of alienation, are here seen as indispensable to individuals' opportunities and to their integration into communities; strong ties, breeding local cohesion, lead to overall fragmentation. Paradoxes are a welcome antidote to theories which explain everything all too neatly.”

“Have we not already seen the cultural malaise of the past fifty years, as people living within this worldwide cargo cult have been divorced from the need to produce anything, as well as from the consequences of their own actions? They have incrementally been separated from the land, from their factories, from creating art, and now they even abandon marriage and reproduction.”

“Soiree in Rome. The women are more attractive than the men - they always are. My first impression is that all the men are ugly (they are producers and film directors) and that all the women are beautiful (they are actresses). On a second view: the men are ugly, but they have character; all the women have something erotic about them, but nothing remarkable - a purely macho society, the world of showbiz. The big scene with the male lead is played out in all its grandeur, from one palazzo to the next in the Roman night. The most beautiful actress I know is marrying a rich director, author of 97 screenplays. This is the rule among the showbiz crowd. As usual I feel alienation from all the men there and solidarity with all the women, whom the men pretend to scorn in order to please them, but to whom they are basically indifferent. It must be nice to live in bodies so beautiful, so ingenuous, and allow the men to dominate you with all their ugliness, wealth and pretensions. It must be marvellous to be a woman. Ultimately, it is this which is fascinating: woman is unimaginable. The more beautiful she is, the more unimaginable.”

“At the micro-sociological level, most humans are doing better than ever. Yet there is so much confusion, suffering and bitter resentment. How many beautiful, privileged people have I not heard whisper to me, late at night, that if it were up to them, they would never have been born; that they are angry with the world; that they were let down; that they live with guilt and self-doubt; that their friends and families are hypocrites? These are signs of the alienation suffered by modern human beings.”

“Henceforth the crisis of urbanism is all the more concretely a social and political one, even though today no force born of traditional politics is any longer capable of dealing with it. Medico-sociological banalities on the 'pathology of housing projects,' the emotional isolation of people who must live in them, or the development of certain extreme reactions of rejection, chiefly among youth, simply betray the fact that modern capitalism, the bureaucratic society of consumption, is here and there beginning to shape its own setting. This society, with its new towns, is building the terrain that accurately represents it, combining the conditions most suitable for its proper functioning, while at the same time translating in space, in the clear language of organization of everyday life, its fundamental principle of alienation and constraint. It is likewise here that the new aspects of its crisis will be manifested with the greatest clarity.”

“Sibling abuse, triangulation, and alienation will influence your ability to trust others. The core problem isn't your lack of trust. Rather, you've experienced unhealthy dynamics with dishonest folks. You may have spent years or decades dealing with backstabbing siblings, friendships, or family members who lied to you, hurt you, and deceived you.”

“The narcissist is a master of manipulation. To maintain the illusion of power over you, they employ the use of third parties to gaslight you, manipulate you, and to bully you. They try to groom your friends, family, children, spouse, or intimate partner from the moment they meet them. Initially, the narcissist is testing them. To see how strong your other relationship bonds are in effort to triangulate them.”

“From the point of view of totalitarian ethics, from the point of view of collective utility, Plato’s theory of justice is perfectly correct. To keep one’s place is a virtue. It is that civil virtue which corresponds exactly to the military virtue of discipline. And this virtue plays exactly that rôle which ‘justice’ plays in Plato’s system of virtues. For the cogs in the great clockwork of the state can show ‘virtue’ in two ways. First, they must be fit for their task, by virtue of their size, shape, strength, etc.; and secondly, they must be fitted each into its right place and must retain that place. The first type of virtues, fitness for a specific task, will lead to a differentiation, in accordance with the specific task of the cog. Certain cogs will be virtuous, i.e. fit, only if they are (‘by their nature’) large; others if they are strong; and others if they are smooth. But the virtue of keeping to one’s place will be common to all of them; and it will at the same time be a virtue of the whole: that of being properly fitted together—of being in harmony. To this universal virtue Plato gives the name ‘justice’. This procedure is perfectly consistent and it is fully justified from the point of view of totalitarian morality. If the individual is nothing but a cog, then ethics is nothing but the study of how to fit him into the whole.”

“this world’s a goddamn twilight zone — people wired wrong, hearts half-asleep. so i try to move through it with a little grace, even when everything in me wants to scream. existence doesn’t have to make sense; it just has to be. i stopped chasing purpose a long time ago. now it’s just me, breathing through the discomfort, finding small ways to make the worst parts slightly less unbearable.”

“The Problem The problem I have, my friends, is too complicated. It is not only that I no longer have a home, Or a roof over my head. It is that I no longer wish to have one. I confess to you; however, that Even if I wished to have a place to call home, My wish would be impossible to realize, Because I have been erased from everywhere. Yes, the mercenaries And those who worship the dollar notes, Under the names of religions and ideologies, Have erased me from history. They have revised and rewrote my story. Everywhere I go, I find them lurking and waiting for me, To blockade me, To suffocate me, And to steal from my mouth The few crumbs of bread I have left. And so, I repeat, my friends, My problem is too complicated. I don’t have a home, I no longer want a home, And I couldn’t have a home to shelter me, Even if so I wished in my wild dreams. June 1, 2017”

“Why does the world not rebel against a capitalistic society that places the right to pursue greed ahead of the collective good of a community? Why do so many people who live next door or across a hallway from one another never speak to their neighbors? Why do so many people go to great lengths to avoid interacting with their neighbors by installing tall privacy fences and timing their ingress and egress to avoid unscripted encounters with one another? In an age where electronic advances makes communicating with people a rapid convenience, why is it that we live as a species more isolated than ever before from people outside our immediate enclave?”

“Though [New Yorkers] live by the sea, they take vacations to go somewhere else to be by the sea. Of the many odd things about New Yorkers, there is this: How is it that people living in the world’s greatest port, a city with no neighborhood that is far from a waterfront, a city whose location was chosen because of the sea, where the great cargo ships and tankers, mighty little tugs, yachts, and harbor patrol boats glide by, has lost all connection with the sea, almost forgotten that the sea is there?”

“But real travel—It makes you a permanent exile. You are too changed to fit back into the mold of your old life, but you are too inherently foreign to ever truly belong to the places you visit. You become a ghost, haunting airports and hotel bars, perpetually looking for that next hit of pure, unfiltered reality.”

“In the sphere of rights the irresistible trend is towards a situation where, if something can be taken for granted, all rights are otiose, whereas if a right must be demanded, it means that the battle is already lost; thus the very call for rights to water, air and space indicates that all these things are already on the way out. Similarly the evocation of a right to reply signals the absence of any dialogue, and so on. The rights of the individual lose their meaning as soon as the individual is no longer an alienated being, deprived of his own being, a stranger to himself, as has long been the case in societies of exploitation and scarcity. In his postmodern avatar, however, the individual is a self-referential and selfoperating unit. Under such circumstances the human-rights system becomes totally inadequate and illusory: the flexible, mobile individual of variable geometric form is no longer a subject with rights but has become, rather, a tactician and promoter of his own existence whose point of reference is not some agency of law but merely the efficiency of his own functioning or performance. Yet it is precisely now that the rights of man are acquiring a worldwide resonance. They constitute the only ideology that is currently available - which is as much as to say that human rights are the zero point of ideology, the sale outstanding balance of history. Human rights and ecology are the two teats of the consensus. The current world charter is that of the New Political Ecology. Ought we to view this apotheosis of human rights as the irresistible rise of stupidity, as a masterpiece which, though imperilled, is liable to light up the coming fin de siecle in the full glare of the consensus?”

“. . . we hadn't even noticed when all this had been happening, the words "turning point" and "dawn of a new era" were hardly out of our mouths when precisely this critical, time-bound nature of a turning point and a dawn was rendered ludicrous as we realized that all of a sudden we were living in a new world, had entered a radically new era, and we understood none of it, because everything we had was obsolete, including our conditioned reflexes, our attempts to understand the nature of a process, how "all of this" had "consequently" proceeded from there to here, everything was as obsolete as our conviction to rely on experience, on sober rationality . . .”

“. . . it is already here by the time we realize that it has arrived again, always finding us unprepared, even though we ought to be aware that it is coming, that it is secured only temporarily, we ought to hear its chains scraping, loosening, the hiss of knots coming undone in the until then tight cordage, deep down inside us we ought to KNOW that it is about to break loose, and that is how it should have been this time too, we should have known that this is how it would be, that it was bound to come, but we only awoke to the realization, if we awoke at all, that it was here already, and that we were in trouble . . .”

“. . . suddenly my ears registered a grating noise, as if cumbersome chains were clattering in the distance, and my ears registered a slight scraping sound, as if securely knotted ropes were slowly slipping loose -- all I could hear was this grating clatter and this scary scraping, and once more I thought of my ancient language, and of the utter silence into which I had tumbled, I sat there staring at the outside and as complete darkness filled the room only one thing was completely certain: it had broken loose, it was closing in, it was already here.”

“Man's feeling of homelessness, of alienation has been intensified in the midst of a bureaucratized, impersonal mass society. He has come to feel himself an outsider even within his own human society. He is trebly alienated: a stranger to God, to nature, and to the gigantic social apparatus that supplies his material wants. But the worst and final form of alienation, toward which indeed the others tend, is man's alienation from his own self. In a society that requires of man only that he perform competently his own particular social function, man becomes identified with this function, and the rest of his being is allowed to subsist as best it can - usually to be dropped below the surface of consciousness and forgotten.”

“First there is the World. Then there is the Other World. The Other World is where I sometimes lose my footing. In its calendar turnings, its preinvented existence. The barrage of twists and turns where I sometimes get weary trying to keep up with it, minute by minute adapt: the world of the stoplight, the no-smoking signs, the rental world, the split-rail fencing shielding hundreds of miles of barren wilderness from the human step. A place where by virtue of ha ing been born centuries late one is denied access to earth of space, choice or movement. The brought up world; the owned world. The world of coded sounds: the world of language, the world of lies. The packaged world; the world of speed in metallic motion. The Other World where I've always felt like an alien.”

“In reality, the laborer belongs to capital before he has sold himself to capital. His economic bondage is both brought about and concealed by the periodic sale of himself, by his change of masters, and by the oscillation in the market price of labor power. Capitalist production, therefore, under its aspect of a continuous connected process, of a process of reproduction, produces not only commodities, not only surplus value, but it also produces and reproduces the capitalist relation; on the one side the capitalist, on the other the wage-laborer.”

“All any alienated man can hope for is to find a livelihood that fits his expanding sense of self. Blessed is he who accepts without complaint the toil that is suited for the riot of his soul. Blessed is he who discovers a calling that he willingly devotes his entire heart and soul to accomplishing. Blessed is he who exhausts himself performing whatever his inner nature demands. Blessed is he who dares to seek, search, discover, and to create what he cannot suppress. Blessed is he who gives air to what he cannot strangle within and still live a full life any more than one can choose to stop breathing and maintain a heartbeat. Blessed is he who raises himself to a higher pitch and institutes harmony within himself. Blessed is he who loves his family, cares for his people, and radiates a vast love for the hills, rivers, creeks, mountains, tress, sky, and all the birds, plants, grasses, marshes, and the multitudes of creatures that call nature’s wonderland their paradise.”

“Day by day, month by month, doubt by doubt, law and order became fascism; education, constraint; work, alienation; revolution, mere sport; leisure, a privilege of class; marijuana, a harmless weed; family, a stifling hothouse; affluence, oppression; success, a social disease; sex, an innocent pastime; youth, a permanent tribunal; maturity, the new senility; discipline, an attack on personality; Christianity... and the West... and white skin...”