Programska knjižica - Hrvatsko filozofsko društvo

ALIENATION AND PROBLEMS OF DE-ALIENATION –
BETWEEN THE RETURN TO THE ROOTS
AND AN UNDEFINED FUTURE
The concepts of globalization, dialogue, multicultural integration require
(always) a new meaning on the Southeast of Europe. Politics and pragmatism
greatly erode contemporary thoughts and actions and become a “mainstream of
the mind”. Individual courage and social engagement of intellectuals, philosophers
and experts were reduced to a “guerrilla” attacks in the bureaucratic and
institutional frameworks of living, education, attitudes, and values​. It seems
that the demolition of the old social frameworks and values has not yet ended
and the creation of new values has not seriously begun.
Discovering the deeper meaning of social events in Southeastern Europe,
we must evaluate different perspectives to overcome the concept of we/
they. These areas are not immune to global social and philosophical movements,
and globalization processes, but because of permanent “producing”
of domestic problems the consequences are heavier than somewhere else.
So we should respond to current alienation and estrangement, and give the
answer why today the need for de-alienation is maybe greater than ever
before. Especially today in the world full of local, regional, and planetary
manipulations and illusions, where the ruling classes want to own the
exclusive right on the truth. The return to the roots of idea of alienation is
necessary and also the new considerations of the corporate society and globalization.
We are on the crossroads where the man could drown in a social
escape from freedom, or he could use the crisis as an opportunity to escape
from potential forms of alienation and perspectives in the virtual reality.
Should we re-use some knowledge and continue where it had stopped in the
philosophical concept of the alienated man, about the discrepancy between the
human essence and practical existence? We must not stop asking ourselves the
question when the consideration of alienation and problems of de-alienation
will finally lose its pragmatic and political characteristics. In spite of all problems
in the Southeastern Europe, we must also renew fundamental thinking
about the man who is not what he is, and should be all what he can be.
121