By Nick Crossley, John Michael Roberts
Critiquing Habermas, this quantity deliver clean views and ideas to endure on debates concerning the public sphere.Engages in numerous methods with J?rgen Habermas’s seminal research, The Structural Transformation of the general public Sphere. strikes past Habermas by way of reflecting on present social procedures and occasions, corresponding to anti-corporate protests and the emergence of the web. Considers replacement theories through Bakhtin, Bourdieu and Honneth, between others. Combines paintings by means of verified commentators and new researchers.
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Additional resources for After Habermas: New Perspectives on the Public Sphere
As a post-Cartesian thinker, he strives to grasp the experiential and affective qualities of human embodiment within diverse lived contexts, and is sensitive to full range of interhuman (and human-nature) relations that are not simply cognitive or narrowly ‘rational’. And although Bakhtin has often been criticized for subscribing to an underdeveloped theory of power, I would suggest that his work often evinces a more subtle and realistic account of power, domination and resistance than does Habermas, especially vis-à-vis Bakhtin’s thoughts on carnivalesque subversions of officialdom and the nature of ideological and linguistic hegemony.
The everyday lifeworld is therefore not only epistemologically and ontologically ‘prior’ to official society; it is temporally prior as well, in the sense that it is linked, though traditions and cultural memories, to a ‘primordial’ or pre-modern form of sociality. Steve Crook (1998) points out, 40 © The Editorial Board of the Sociological Review 2004 Wild publics and grotesque symposiums however, that this characterization leads to a curious tension in Habermas’ social theory. Habermas says that human morality is based on the practical, reciprocal interactions and speech-acts oriented towards mutual understanding that constitute the elemental fabric of the lifeworld.
Indeed, the very concept of public opinion, according to Habermas, becomes transformed into public relations, the manipulation of mass consciousness through the culture industries à la Adorno and Horkheimer. Habermas further acknowledges that very nearly all participants in the classical public sphere were individuals of well-educated bourgeois stock and, needless to say, male. Yet he remains adamant that this sphere was characterized by an ‘element of truth that raised bourgeois ideology above © The Editorial Board of the Sociological Review 2004.