In human history, alienation existed before the advent of capitalism with the emergence of private property. The birth of private property as something separated from the person who produces it exists together with the alienation of labor. The alienated individual is therefore one that is not recognized in the product of their work, which is not satisfied in your work activity and that is not recognized as a member of the human species. The alienated individual is therefore an impotent man. This individual stripped of all of its own is unable to assume the responsibility of guiding the society along with his companions and cannot see the possibility of economic, political and social change. The end of the alienation of human beings is essential to human progress occurs. To accomplish this, we must to eliminate all factors that contribute to the existence of human bondage.

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HOW IS PROCESSED THE ALIENATION OF HUMAN BEING
Fernando Alcoforado *
The alienation of people is the main weapon used by the holders of the means of
production and political power to prevent population awareness of the economic and
political servitude in which it is subjected and it results in the rebellion against the
inhuman economic and political systems in force. Karl Marx, philosopher, political
scientist, and very influential socialist revolutionary in his time (XIX century) and in
present day states that there is alienation: 1) relative to the product of labor; 2) in the
production process; 3) regarding the existence of the individual as a member of the
human race; and 4) compared to others individuals [See the article O que é alienação
em Marx? (What is alienation Marx?) available on the website
<https://colunastortas.wordpress.com/2014/02/05/o-que-e-alienacao-em- marx />].
The alienation relative to the product of labor means the strangeness of the human
being worker not recognize him as the author of product that produces thanks to their
work. The classic example is the production line, where the worker is not recognized in
the final product and not even knows its destiny. The final product is of the employer
being a foreign object to any individual who worked in their production. At the end of
the work process, the product made turns into something strange, regardless of the
worker who produced it.
The alienation in the production process is what Marx calls "active alienation" when
the worker is forced to work to survive and work beyond what is necessary to produce
surplus value (difference between the salary paid and the market value of the work
produced) for the benefit of employer. The salary paid to the employee aims to meet
their basic needs such as eating, sleeping, drinking, etc. while the surplus value that is
the unpaid labor benefits the employer. The work itself is strange to the individual, that
only works under coercion. In these circumstances, the work is always considered to be
the burden for the worker's survival. An attempt to make the work something good is
constantly practiced by employers conducting motivational talks, creating a healthy
environment and encouraging workers to follow their "vocation" in the purely economic
perspective of capitalism.
The alienation regarding the existence of the individual as a member of the human race
is embodied in the individual's actually being separated from their essence, their link to
the community, of his work when he becomes a lonely person ceasing to be a member
of their species. Work as a factor that makes the worker be considered an isolated
individual is also criticized on the grounds that he is only worth as an employee, not as
a human being. According to the cultural coordinates of capitalist ideology, every
individual must be able and free to pursue their individual happiness, which is
recognized as the ultimate goal and meaning of life and not of the human species.
The alienation compared to others individuals is the obvious consequence of
individualization of life. When not recognized at its most fundamental aspect, which is
the work, and when he is not recognized as an essential part of human life and of human
beings as genus / species, then his life and that of his fellow men without significance.
Be alienated as part of the human species, it implies to alienate of others. The theory of
alienation shows the emptiness of the alienated individual, shows the distortion of
humanity itself, the essence of the individual.

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According to Althusser [ALTHUSSER, Louis. Aparelhos ideológicos de estado
(Ideological state apparatus). 6th Ed. Rio de Janeiro: Graal, 1985), for what the
production survive, it needs to do the reproduction of the means of production. Such
means of production are formed by the productive forces and the social relations of
existing production. The reproduction of the labor force takes place outside the
company, and the material medium through which it reproduces is the salary. The salary
is indispensable for the reconstruction of the salaried workforce (clothing, food, etc.),
and is also essential to the education of children. However, it is not enough to cause the
workforce to reproduce; she should be able to handle the machinery and equipment of
the company. This qualification is through the capitalist school system.
At school, besides reading and writing are also learned the rules of "good behavior",
that is, you learn to be submissive to the established order, causing people to be
submissive in relation to the dominant ideology. Besides the school, the Church and
other apparatus, such as the military, are Ideological state apparatus. They dominate not
only by force but also by the use of ideology to keep the ruling class in power.
Althusser separates the state power of the state apparatus. The political dispute object is
the power of the state. Who holds the power of the state uses the state apparatus to
benefit their class. One must keep in mind not only the distinction between state power
and state apparatus, but also admit the existence of a reality that cannot be confused
with the repressive apparatus of the state: they are the ideological state apparatus.
The basic difference between the state repressive apparatus (SRA) and the ideological
state apparatus (ISA) is that the SRA are used predominantly as repressive and coercive
arguments to achieve their goals. Already the ISA predominantly use ideology to
maintain their domination. The ISA work on people's minds. Are members of the ISA,
among others, the system of different churches, the school system (both public and
private), the family system, the legal system, the political system, the trade union
system, the information system and the cultural system. Another difference between the
SRA and ISA is in the way of action. The SRA use repression and coercion, while the
ISA use ideology. While the SRA are totally public, much of the ISA belongs to the
private domain. This does not mean that there is a difference between public and private
ISA: both work as ideological state apparatus.
The function of the repressive state apparatus is not only to keep the reproduction of the
political conditions of the social relations of production, but also maintain the
repression, the political conditions for the exercise of the ideological state apparatus.
These are to ensure the most effective reproduction of the social relations of production.
That is where the ideology of the ruling class works. The function of provider of
reproduction of relations of production there from pre-capitalism. In such a time, the
main ISA was the Catholic Church, which had functions not only religious, but also
educational, as well as a good part of the functions of information and culture. During
the nineteenth century, with the gradual separation of state and church, there were new
ISA: the school and the media. These ISA are the most influence at the time because it
is the school who gives training to all people, regardless of social class, from
kindergarten to the university and the media also affects the behavior of people,
especially through the TV. Therefore, it is through education and the media that the
reproduction of the social relations of production occurs at this time. This ideology,
however, is hidden, because the school is seen as neutral in shaping the individual and
the media is considered neutral in the dissemination of information. The school and the

3. 3
media play a decisive role in the reproduction of social relations of production to
maintain the dominant mode of production in every society.
In human history, alienation existed before the advent of capitalism with the emergence
of private property. The birth of private property as something separated from the
person who produces it exists together with the alienation of labor. The alienated
individual is therefore one that is not recognized in the product of their work, which is
not satisfied in your work activity and that is not recognized as a member of the human
species. The alienated individual is therefore an impotent man. This individual stripped
of all of its own is unable to assume the responsibility of guiding the society along with
his companions and cannot see the possibility of economic, political and social change.
The end of the alienation of human beings is essential to human progress occurs. To
accomplish this, we must to eliminate all factors that contribute to the existence of
human bondage.

Fernando Alcoforado, member of the Bahia Academy of Education, engineer and doctor of Territorial
Planning and Regional Development from the University of Barcelona, a university professor and
consultant in strategic planning, business planning, regional planning and planning of energy systems, is
the author of Globalização (Editora Nobel, São Paulo, 1997), De Collor a FHC- O Brasil e a Nova
(Des)ordem Mundial (Editora Nobel, São Paulo, 1998), Um Projeto para o Brasil (Editora Nobel, São
Paulo, 2000), Os condicionantes do desenvolvimento do Estado da Bahia (Tese de doutorado.
Universidade de Barcelona, http://www.tesisenred.net/handle/10803/1944, 2003), Globalização e
Desenvolvimento (Editora Nobel, São Paulo, 2006), Bahia- Desenvolvimento do Século XVI ao Século XX
e Objetivos Estratégicos na Era Contemporânea (EGBA, Salvador, 2008), The Necessary Conditions of
the Economic and Social Development-The Case of the State of Bahia (VDM Verlag Dr. Muller
Aktiengesellschaft & Co. KG, Saarbrücken, Germany, 2010), Aquecimento Global e Catástrofe
Planetária (P&A Gráfica e Editora, Salvador, 2010), Amazônia Sustentável- Para o progresso do Brasil e
combate ao aquecimento global (Viena- Editora e Gráfica, Santa Cruz do Rio Pardo, São Paulo, 2011),
Os Fatores Condicionantes do Desenvolvimento Econômico e Social (Editora CRV, Curitiba, 2012) and
Energia no Mundo e no Brasil- Energia e Mudança Climática Catastrófica no Século XXI (Editora CRV,
Curitiba, 2015).