By Nick Crossley, John Michael Roberts
Critiquing Habermas, this quantity deliver clean views and concepts to endure on debates in regards to 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 via reflecting on present social methods and occasions, equivalent to anti-corporate protests and the emergence of the web. Considers replacement theories via Bakhtin, Bourdieu and Honneth, between others. Combines paintings via confirmed commentators and new researchers.
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Extra resources for After Habermas: New Perspectives on the Public Sphere
Bakhtin’s position here can be summarized as follows: in contradistinction to Habermas’ ideal speech, we cannot have a clear, unmediated understanding of either our own or others’ intentions whilst engaging in communicative acts. Living discourse (as opposed to an hypostasized ideal language) is necessarily charged with polemical qualities, myriad evaluative and stylistic markers, and populated by diverse intentions. To participate in dialogue is to immerse ourselves in a plethora of alien words and discourses, which ‘inevitably leads to an awareness of the disassociation between language and intention, language and thought, language and expression’ (Bakhtin, 1981: 368–9; italics added).
5 Given this irreducible value pluralism, approaches that are informed by an alternative concept of counterpublics strive to abandon the misguidedly utopian goal of a ‘universalizing ideal of a single public and [attend] instead to the actual multiplicity of distinct and overlapping public discourses, public spheres, and scenes of evaluation that already © The Editorial Board of the Sociological Review 2004 43 Michael E Gardiner exist, but that the usual idealizations have screened from view’ (Robbins, 1993: xii).
Such a Habermasian body does not seem to be marked by difference, of a gendered nature or otherwise, and nor does it evince the kind of dense, material ‘fleshiness’ that thinkers like Merleau-Ponty have striven to comprehend, via what Hwa Jol Jung (1990) has usefully termed a ‘carnal hermeneutics’. 2 An important exception is Joan Alway’s article ‘No Body There: Habermas and Feminism’. Although preoccupied mainly with the limitations of Habermas with respect to feminist criticism and politics, Alway makes several valuable points germane to our discussion: [Habermas espouses] a universalism that depends on a communicatively competent, but disembodied subject.
After Habermas: New Perspectives on the Public Sphere by Nick Crossley, John Michael Roberts