This paper deals with alienation in the context of everyday life in contemporary society. It points to the conditions, relationships and practices which limit people's free expression and creative work, or rather consciousness and personality which leads to the reproduction of the existing. The main and key aspect of understanding alienation is the reduction of the whole. György Lukács (1976: 102-103) points to the beginnings of the theory of alienation as Karl Marx defines it to describe the conditions of human life in modern capitalism of national economy. He describes the reduction of human possibilities, lowering to an animal like creature and implies that a human is a being of practice which becomes by practicing. If practice, as a central determination of a human being, is alienated, so too is a human alienated from his work, from himself, and even from society, that is, from other humans. Following Marx's thought, representatives of the Praxis School complete the understanding of alienation by the introduction of an effort opposed to alienation – disalienation. Furthermore, Gajo Petrović (1991: 463) provides the definition of reification which presents the disappearance of consciousness of human possibilities, or his participation in the making of his world. Finally, alienation can be defined as the consciousness of possibilities, reification as the disappearance of that consciousness, and total alienation as the absence of that consciousness completely. Theorists of the everyday continue the existing theoretical foundation and look for clues in society which reveal the mystified mechanisms of reification and alienation. They direct their efforts to finding ways of how to alienate oneself from alienation, that is how to „astonish“ a person (Marcuse, 1968: 76). Ideology, homogenization and intersubjectivity are presented as the main outlines of their theories – in short, they emphasize the dialectical dynamic of everyday life in modernity. Consciousness of the possible different is found within the theory of utopia. Kalanj (2010: 167) asserts that the disappearance of utopian thought marks the disappearance of totality as something which provides a general orientation; all events and human acts are reduced to an instinctive function. Lead by the principle of intersubjectivity, contemporary resistance practices against the capitalist colonization of everyday life are presented as examples of utopia. After the theoretical-conceptual elaboration, the paper provides an insight into contemporary (virtual) everyday life in society. On the subject of digital worlds inside virtual reality, the insight points to the reduction of consciousness and human expression, and the transformation of social reality conditioned by the transformed consciousness.