By Nick Crossley, John Michael Roberts
Critiquing Habermas, this quantity deliver clean views and concepts to undergo 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 through reflecting on present social strategies and occasions, akin to anti-corporate protests and the emergence of the web. Considers substitute theories through Bakhtin, Bourdieu and Honneth, between others. Combines paintings through proven commentators and new researchers.
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Extra resources for After Habermas: New Perspectives on the Public Sphere
This will be followed by some brief concluding remarks. Ethics and intersubjectivity Habermas’ concept of communicative reason is essentially about establishing formal criteria, which are simultaneously inclusive and universal, of what constitutes (relatively) ideology-free dialogue oriented towards genuine consensus with respect to issues of public concern. Behind this conception of moral reasoning and discursive democracy is a wish to dispense with the ‘philosophy of consciousness’ that has bedevilled earlier theories, so as to embrace an intersubjective model.
Habermas privileges clarity, in terms of both the intentions of speaking subjects and the semantic content of signs, and the conduct of rational dialogue rests on the ability of any competent speaker to ‘express his intentions in such a way that the linguis© The Editorial Board of the Sociological Review 2004 35 Michael E Gardiner tic expression accurately renders what is said [and thereby] transparently represen[ts] one’s own subjectivity’ (McCarthy, 1981: 280–1). This situation is possible, to a large extent, because Habermas assumes a relatively straightforward referential system that, through the agency of a communicatively competent subject, connects given utterances to a world of objects, motives or norms (see Young, 1987: 70–1).
Kant’s moral philosophy is an example of what Bakhtin calls ‘theoretism’: in maintaining a disjuncture between immediate experience and ‘extra-local’ symbolic representations, and by privileging the latter, such approaches subsume the open-ended and ‘messy’ qualities of real-life communicative and social acts into an all-encompassing explanatory system. For Bakhtin, this suppresses the ‘eventness’ of the everyday social world, its sensuous particularity. It can only be combatted by a repudiation of theoretical abstraction pursued as an end to itself, so as to grasp the concrete deed as the axiological centre around which our existence revolves.
After Habermas: New Perspectives on the Public Sphere by Nick Crossley, John Michael Roberts