Search results for 'musical public sphere' (try it on Scholar)

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  1.  48
    Jonathan A. Neufeld (2009). Musical Formalism and Political Performances. Contemporary Aesthetics 7.
    Musical formalism, which strictly limits the type of thing any description of the music can tell us, is ill-equipped to account for contemporary performance practice. If performative interpretations are in a position to tell us something about musical works—that is if performance is a kind of description, as Peter Kivy argues—then we have to loosen the restrictions on notions of musical relevance to make sense of performance. I argue that musical formalism, which strictly limits the type (...)
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  2. Jonathan A. Neufeld (2013). Billy Budd's Song: Authority and Music in the Public Sphere. Opera Quarterly 28 (3-4):172-191.
    While Billy Budd's beauty has often been connected to his innocence and his moral goodness, the significance of the musical character of his beauty—what I will argue is the site of a struggle for political expression—has not been remarked upon by commentators of Melville's novella. It has, however, been deeply explored by Britten's opera. Music has often been situated at, or just beyond, the limits of communication; it has served as a medium of the ineffable, of unsaid and unsayable (...)
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  3. Gheorghe-Ilie Farte (2015). On the Presence of Educated Religious Beliefs in the Public Sphere. Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 13 (2):146-178.
    Discursive liberal democracy might not be the best of all possible forms of government, yet in Europe it is largely accepted as such. The attractors of liberal democracy (majority rule, political equality, reasonable self-determination and an ideological framework built in a tentative manner) as well as an adequate dose of secularization (according to the doctrine of religious restraint) provide both secularist and educated religious people with the most convenient ideological framework. Unfortunately, many promoters of ideological secularization take too strong a (...)
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  4.  59
    Titus Stahl (2016). Indiscriminate Mass Surveillance and the Public Sphere. Ethics and Information Technology 18.
    Recent disclosures suggest that many governments apply indiscriminate mass surveillance technologies that allow them to capture and store a massive amount of communications data belonging to citizens and non-citizens alike. This article argues that traditional liberal critiques of government surveillance that center on an individual right to privacy cannot completely capture the harm that is caused by such surveillance because they ignore its distinctive political dimension. As a complement to standard liberal approaches to privacy, the article develops a critique of (...)
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  5.  34
    Fuat Gursozlu (2015). Democracy and the Square: Recognizing the Democratic Value of the Recent Public Sphere Movements. Essays in Philosophy 16 (1):26-42.
    The paper considers the democratic value of the recent public sphere movements—from Occupy Wall Street to Taksim Gezi Park, from Tahrir Square to Sofia. It argues that the mainstream models of democracy fail to grasp the significance of these movements and the emergent political forms within these movements due to their narrow account of politics and democracy. To fully grasp the democratic value of recent public sphere movements, we should approach them from an agonistic perspective. Once (...)
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  6.  4
    Ivana Spasic (2005). Politics and Everyday Life in Serbia in 2005: Views of Politics, Change of Social System, the Public Sphere. Filozofija I Društvo 27:45-74.
    The paper offers an analysis of the interview data collected in the project "Politics and everyday life: Three years later" in terms of three main topics: attitudes to the political sphere, change of social system, and the democratic public sphere. The analysis focuses on ambivalences expressed in the responses which, under the surface of overall disappointment and discontent, may contain preserved results of the previously achieved "social learning" and their positive potentials. The main objective was to examine (...)
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  7.  42
    Weidong Cao (2006). The Historical Effect of Habermas in the Chinese Context: A Case Study of the Structural Transformation of the Public Sphere. [REVIEW] Frontiers of Philosophy in China 1 (1):41-50.
    The main purpose of this essay is not to give a full-scale and systematic exploration of the historical process concerning the acceptance of Habermas' works in the Chinese-spoken world but to examine the historical effect of Habermas in the Chinese-spoken context and try to find a proper way to establish a good relationship between Habermas and the Chinese-spoken world by discussing the introduction, study, and application of Habermas' most famous work, The Structural Transformation of the Public Sphere, by (...)
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  8.  8
    Conal Condren (2002). Between Social Constraint and the Public Sphere: Methodological Problems in Reading Early-Modern Political Satire. Contemporary Political Theory 1 (1):79-101.
    The paper explores satire not as a literary genre but as an idiom of political and moral reflection discussing the extent to which contexts of relative constraint or freedom of expression are adequate for its understanding. The argument deals with the satire of Early-Modern England, especially that of the Restoration and early eighteenth century, as for most of this time political authority was purposely oppressive, the satire produced was highly significant, and it allegedly is part of the beginnings of a (...)
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  9.  17
    Robyn Brothers (2000). The Computer-Mediated Public Sphere and the Cosmopolitan Ideal. Ethics and Information Technology 2 (2):91-97.
    In response to the attractive moral and politicalmodel of cosmopolitanism, this paper offers anoverview of some of the conceptual limitations to thatmodel arising from computer-mediated, interest-basedsocial interaction. I discuss James Bohman''sdefinition of the global and cosmopolitan spheres andhow computer-mediated communication might impact thedevelopment of those spheres. Additionally, I questionthe commitment to purely rational models of socialcooperation when theorizing a computer-mediated globalpublic sphere, exploring recent alternatives. Andfinally, I discuss a few of the political andepistemic constraints on participation in thecomputer-mediated (...) sphere that threaten thecosmopolitan ideal.``Nature should be thanked for fostering socialincompatibility, enviously competitive vanity, andinsatiable desires for possessions and even power.Without these desires, all man''s excellent naturalcapacities would never be roused to develop.'''' Theultimate destiny for mankind, according to Kant whowrote these words in 1784, is to achieve through theuse of reason a `cosmopolitan existence'' or ``thematrix within which all the original capacities of thehuman race may develop.'''' Ironically, however, as Habermas andothers have realized, Kant''s carefully developedvision for `perpetual peace'' among nations and `worldcitizenship'' is now murky even as the electronicallymediated infrastructure of that matrix is rapidlydeveloping. Globalization as a process has intensifiedto the point where a new social, political, andeconomic condition has taken hold in the global arena.Recently this condition has been termed ``globality'''' –a term denoting a networked world characterized byspeed, mobility, risk, insecurity, andflexibility. And a debate is forming around thequestion of whether we are still in late modernity andexperiencing the culmination of modernity''s inherentlyglobalizing tendency or instead we have entered thenetworked age, in which the tension between collectiveand transformative identities and the networking logicof dominant institutions and organizations heralds theend of civil society. Inthis paper assume the latter but wish to explorefurther the political and epistemic constraints onparticipation in the computer-mediated public sphere.These constraints seem certain to impact the viabilityof a cosmopolitan public sphere. In the first sectionI shall discuss James Bohman''s definition of theglobal and cosmopolitan spheres and howcomputer-mediated communication (hereafter CMC) mightimpact the development of those spheres. In the secondsection, I question the commitment to purely rationalmodels of social cooperation when theorizing a globalpublic sphere. I explore recently proposed alternativeways of thinking about this issue in section three.And finally, I discuss a few of the political andepistemic constraints on participation in thecomputer-mediated public sphere that threaten thecosmopolitan ideal. (shrink)
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  10.  1
    Stefan Bratosin (2014). Church In The Public Sphere: Production Of Meaning Between Rational And Irrational. Journal for the Study of Religions and Ideologies 13 (38):3-20.
    In the public sphere and especially in the media, the discourse on the Church and about the Church on faith and religion is often tainted by the confusion of meaning due, among other things, to the mutual borrowing less rigorous – epistemologically and methodologically – of the concepts which engage various disciplines (theology, sociology, anthropology, political science, information and communication science, and so on) who take possession of problematic centered on the relation between mankind and divinity. This article (...)
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  11. Radu Carp (2011). Religion in the Public Sphere: Is There a Common European Model? Journal for the Study of Religions and Ideologies 10 (28):84-107.
    Normal 0 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In order to see whether there is a common European model that gives a place to religion in the public sphere two issues have to be taken into account: first, if there is a theory of secularization that accurately describes the current situation of European societies (...)
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  12. Paolo Silvestri (2010). Veritas, Auctoritas, Lex. Scienza economica e sfera pubblica: sulla normatività del 'Terzo' (Veritas, Auctoritas, Lex. Economic Science and Public Sphere: On the Normativity of the 'Third'). Il Pensiero Economico Italiano (1):37-65.
    Italian Abstract: Per giustificare l’autorità e la validità della scienza economica, gli economisti sono spesso ricorsi all’argomento che le leggi e i postulati di questo sapere sono verità scientifiche, nel senso di verità empiriche, logiche o autoevidenti. Tuttavia, questo discorso, in quanto discorso legittimante o discorso sull 'importanza' della scienza economica, sembra contraddire una siffatta argomentazione giacché non statuisce né verità empiriche né verità logiche, e tanto meno verità autoevidenti. A quale tipo di verità, allora, fa riferimento la predica della (...)
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  13.  58
    Elsa González, José Felix Lozano & Pedro Jesús Pérez (2009). Beyond the Conflict: Religion in the Public Sphere and Deliberative Democracy. Res Publica 15 (3):251-267.
    Traditionally, liberals have confined religion to the sphere of the ‘private’ or ‘non-political’. However, recent debates over the place of religious symbols in public spaces, state financing of faith schools, and tax relief for religious organisations suggest that this distinction is not particularly useful in easing the tension between liberal commitments to equality on the one hand, and freedom of religion on the other. This article deals with one aspect of this debate, which concerns whether members of religious (...)
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  14.  2
    Cao Weidong (2006). The Historical Effect of Habermas in the Chinese Context: A Case Study of the Structural Transformation of the Public Sphere. Frontiers of Philosophy in China 1 (1):41-50.
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  15.  1
    Jocelyn Lim Chua (2013). “Reaching Out to the People”: The Cultural Production of Mental Health Professionalism in the South Indian Public Sphere. Ethos: Journal of the Society for Psychological Anthropology 41 (4):341-359.
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  16. Jostein Gripsrud (ed.) (2011). The Public Sphere. Sage.
    v. 1. Discovering the public sphere -- v. 2. The political public sphere -- v. 3. The cultural public sphere -- v. 4. The future of the public sphere.
     
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  17. John W. Delicath & Kevin Michael Deluca (2003). Image Events, the Public Sphere, and Argumentative Practice: The Case of Radical Environmental Groups. Argumentation 17 (3):315-333.
    Operating from the assumption that a primary dynamic of contemporary public argument involves the use of visual images the authors explore the argumentative possibilities of the `image events' employed by radical ecology groups. In contextualizing their discussion, the authors offer an analysis of the contemporary conditions for argumentation by describing the character and operation of public communication, social problem creation, and public opinion formation in a mass-mediated public sphere. The authors argue that image events are (...)
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  18.  16
    Simone Chambers (2009). Rhetoric and the Public Sphere: Has Deliberative Democracy Abandoned Mass Democracy? Political Theory 37 (3):323 - 350.
    The pathologies of the democratic public sphere, first articulated by Plato in his attack on rhetoric, have pushed much of deliberative theory out of the mass public and into the study and design of small scale deliberative venues. The move away from the mass public can be seen in a growing split in deliberative theory between theories of democratic deliberation (on the ascendancy) which focus on discrete deliberative initiatives within democracies and theories of deliberative democracy (on (...)
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  19. Margaret R. Somers (1995). What's Political or Cultural About Political Culture and the Public Sphere? Toward an Historical Sociology of Concept Formation. Sociological Theory 13 (2):113-144.
    The English translation of Habermas's The Structural Transformation of the Public Sphere converges with a recent trend toward the revival of the "political culture concept" in the social sciences. Surprisingly, Habermas's account of the Western bourgeois public sphere has much in common with the original political culture concept associated with Parsonian modernization theory in the 1950s and 1960s. In both cases, the concept of political culture is used in a way that is neither political nor cultural. (...)
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  20.  59
    Gianpaolo Baiocchi (2006). The Civilizing Force of Social Movements: Corporate and Liberal Codes in Brazil's Public Sphere. Sociological Theory 24 (4):285 - 311.
    Analysts of political culture within the "civil religion" tradition have generally assumed that discourse in civil society is structured by a single set of enduring codes based on liberal traditions that actors draw upon to resolve crises. Based on two case studies of national crises and debate in Brazil during its transition to democracy, I challenge this assumption by demonstrating that not only do actors draw upon two distinct but interrelated codes, they actively seek to impose one or another as (...)
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  21. Eduardo Mendieta & Jonathan VanAntwerpen (eds.) (2011). The Power of Religion in the Public Sphere. Cup.
    _The Power of Religion in the Public Sphere_ represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does—or should—religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of (...)
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  22.  22
    C. Lafont (2009). Religion and the Public Sphere: What Are the Deliberative Obligations of Democratic Citizenship? Philosophy and Social Criticism 35 (1-2):127-150.
    In this article I analyze Rawls' and Habermas' accounts of the role of religion in political deliberations in the public sphere. After pointing at some difficulties involved in the unequal distribution of deliberative rights and duties among religious and secular citizens that follow from their proposals, I argue for a way to structure political deliberation in the public sphere that imposes the same deliberative obligations on all democratic citizens, whether religious or secular. These obligations derive from (...)
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  23. J. Aguirre (2013). Habermas' Account of the Role of Religion in the Public Sphere A Response to Cristina Lafont's Critiques Through an Illustrative Political Debate About Same-Sex Marriage. Philosophy and Social Criticism 39 (7):637-673.
    This article is meant as a response to Cristina Lafont’s critiques of Habermas’ view of religion’s role in the public sphere. For Lafont, the burdens that Habermas places on secular citizens, by requiring them to avoid secularism, may entail dangerous consequences for a correct understanding of the concept of deliberative democracy. For this reason, she presents a proposal of her own in which no citizen, whether religious or secular, has the obligation to engage in a way of thinking (...)
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  24.  72
    Ari Adut (2012). A Theory of the Public Sphere. Sociological Theory 30 (4):238 - 262.
    The dominant approach to the public sphere is characterized by idealism and normativism. It overemphasizes civic-minded or civil discourse, envisions unrealistically egalitarian and widespread participation, has difficulty dealing with consequential public events, and neglects the spatial core of the public sphere and the effects of visibility. I propose a semiotic theory that approaches the public sphere through general sensory access. This approach enables a superior understanding of all public events, discursive or otherwise. (...)
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  25.  18
    Michael Pusey (2010). The Struggles of Public Intellectuals in Australia: What Do They Tell Us About Contemporary Australia and the Australian 'Political Public Sphere'? Thesis Eleven 101 (1):81-88.
    In the light of Markus’s notion of the decent society, this contribution examines the challenges facing public intellectuals in Australia’s contemporary political public sphere. It observes, firstly, that Australia has a distinctly Benthamite political culture that listens more to bureaucratic solutions than to metaphysics, history and arguments grounded in human rights. It explains, secondly, how public opinion gives voice to underlying norms and should thus be treated as the starting point for intellectual activism. Thirdly, the article (...)
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  26.  51
    John S. Brady (2004). No Contest? Assessing the Agonistic Critiques of Jürgen Habermas’s Theory of the Public Sphere. Philosophy and Social Criticism 30 (3):331-354.
    Would democratic theory in its empirical and normative guises be in a better position without the theory of the deliberative public sphere? In this paper I explore recent theories of agonistic democracy that have answered this question in the affirmative. I question their assertionthat the theory of the public sphere should be abandoned in favor of a model of democratic politics based on political contestation. Furthermore, I explore one of the fundamental assumptionsat work in the debate (...)
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  27.  22
    Leno Francisco Danner (2015). The Public Sphere and Radical Politics: Some Notes Based on Habermas. Trans/Form/Ação 38 (3):133-154.
    RESUMO:O artigo discute a noção de esfera pública tematizada nos trabalhos habermasianos, defendendo que a íntima associação entre esfera pública e democracia permite pensar um modelo de política radical, no qual a aproximação entre Estado burocrático e partidos políticos profissionais com os movimentos sociais e as iniciativas cidadãs poderia superar a redução da práxis política a política partidária, concedendo a devida importância aos impulsos normativos e aos interesses generalizáveis advindos da sociedade civil rumo ao político, recuperando também uma concepção de (...)
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  28.  25
    A. Gimmler (2001). Deliberative Democracy, the Public Sphere and the Internet. Philosophy and Social Criticism 27 (4):21-39.
    The internet could be an efficient political instrument if it were seen as part of a democracy where free and open discourse within a vital public sphere plays a decisive role. The model of deliberative democracy, as developed by Jürgen Habermas and Seyla Benhabib, serves this concept of democracy best. The paper explores first the model of deliberative democracy as a ‘two-track model’ in which representative democracy is backed by the public sphere and a developing civil (...)
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  29.  23
    Jeffrey Epstein (2014). Habermas, Virtue Epistemology, and Religious Justifications in the Public Sphere. Hypatia 29 (2):422-439.
    Jürgen Habermas's recent challenge to secular citizens calling for greater inclusivity of religious justifications in the public sphere opens new epistemological debates that could benefit from the rich insights of feminist epistemologists. Despite certain theoretical tensions, there is some common ground between Habermas and recent work in feminist epistemology. Specifically, this article explores the shared interests between Habermas and one feminist theorist in particular, Miranda Fricker. I choose Fricker because her formulation of the epistemological and ethical hybrid virtues (...)
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  30. Margaret R. Somers (1995). Narrating and Naturalizing Civil Society and Citizenship Theory: The Place of Political Culture and the Public Sphere. Sociological Theory 13 (3):229-274.
    The English translation of Habermas's The Structural Transformation of the Public Sphere converges with the revival of the "political culture concept" in the social sciences. Surprisingly, Habermas's account of the Western bourgeois public sphere has much in common with the original political culture concept associated with Parsonian modernization theory in the 1950s and 1960s. In both cases, the concept of political culture is used in a way that is neither political nor cultural. Explaining this peculiarity is (...)
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  31.  4
    Carl F. Stychin (2009). Faith in the Future: Sexuality, Religion and the Public Sphere. Oxford Journal of Legal Studies 29 (4):729-755.
    The clash between religious freedom and equality for lesbians and gay men has become a controversial legal issue in the United Kingdom. Increasingly, claims are made that compliance with anti-discrimination norms impacts upon conscientious, faith-based objectors to same-sex sexual acts. This article explores this issue and draws insights from North American case law, where this question has been considered in the context of competing constitutional rights. It raises far-reaching issues concerning the distinction between belief and practice, as well as the (...)
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  32.  17
    Kenneth H. Tucker (2005). From the Imaginary to Subjectivation: Castoriadis and Touraine on the Performative Public Sphere. Thesis Eleven 83 (1):42-60.
    Neither Habermas nor his communitarian and poststructuralist critics sufficiently explore the non-linguistic, playful, and performative dimensions of contemporary public spheres. I argue that the approaches of Castoriadis and Touraine can inform a theoretical understanding of the history and current resonance of this public sphere of performance. Their concepts of the social imaginary, the autonomous society, and subjectivation highlight the role of fantasy, images, individualism, and other non-rational factors in late modern public life.
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  33. Mathias Thaler (2009). From Public Reason to Reasonable Accommodation: Negotiating the Place of Religion in the Public Sphere. Diacrítica. Revista Do Centro de Estudos Humanísticos da Universidade de Minho 23 (2):249-270.
    In recent years, debates about the legitimate place of religion in the public sphere have gained prominence in political theory. Departing from Rawls’s view of public reason, it has lately been argued that liberal regimes should not only be compatible with, but endorsing of, arguments originating in religious belief systems. Moreover, it has been maintained that the principle of political autonomy obliges every democratic order to enable all its citizens, be they secular or religious, to become the (...)
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  34.  25
    Agnes S. Ku (1998). Boundary Politics in the Public Sphere: Openness, Secrecy, and Leak. Sociological Theory 16 (2):172-192.
    The issue of openness/secrecy has not received adequate attention in current discussion on the public sphere. Drawing on ideas in critical theory, political sociology, and cultural sociology, this article explores the cultural and political dynamics involved in the public sphere in modern society vis-à-vis the practice of open/secret politics by the state. It argues that the media, due to their publicist quality, are situated at the interface between publicity and secrecy, which thereby allows for struggles over (...)
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  35.  27
    Gordon Graham (2012). Public Opinion and the Public Sphere. In Christian Emden & David R. Midgley (eds.), Beyond Habermas: Democracy, Knowledge, and the Public Sphere. Berghahn Books 29.
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  36.  17
    Toby E. Huff (1997). Science and the Public Sphere: Comparative Institutional Development in Islam and the West. Social Epistemology 11 (1):25 – 37.
    (1997). Science and the public sphere: Comparative institutional development in Islam and the West. Social Epistemology: Vol. 11, No. 1, pp. 25-37. doi: 10.1080/02691729708578827.
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  37.  2
    E. Cram, Loehwing Melanie & Lucaites John Louis (2016). Civic Sights: Theorizing Deliberative and Photographic Publicity in the Visual Public Sphere. Philosophy and Rhetoric 49 (3):227.
    Though they describe a phenomenon primarily oriented to verbal exchanges, theories of the public sphere paint surprisingly vibrant pictures of the civic communication they seek to explain. In Hannah Arendt’s vision, speech sparks “a public realm into which things can appear out of the darkness of sheltered existence,” a space of appearance in which “even the twilight which illuminates our private and intimate lives is ultimately derived from the much harsher light of the public realm.” John (...)
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  38.  23
    David Randall (2011). Empiricism, the New Rhetoric, and the Public Sphere. Telos: Critical Theory of the Contemporary 2011 (154):51-73.
    ExcerptJürgen Habermas's conception of the early modern public sphere derived in good part from a Kantian epistemology and the corollary Kantian theory of communication. In The Structural Transformation of the Public Sphere, Habermas made extended reference to Kant as the centerpiece of his crucial chapter “The Bourgeois Public Sphere: Idea and Ideology,” and the following quotation from Kant, selectively cited by Habermas, may be taken as the inspiration of Habermas's public sphere theory: (...)
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  39.  45
    David Randall (2011). The Prudential Public Sphere. Philosophy and Rhetoric 44 (3):205-226.
    In The Structural Transformation of the Public Sphere, Habermas makes the claim that the unprecedented public use of critical reason was an essential constituent of the early modern European (bourgeois) public sphere (1991, 27-28, 105-6, and more generally 1-117). Narrating the history of the particular concept of critical reason that animated the public sphere, Habermas locates its origin in the practical reason (phronesis) of Aristotle but argues that Niccolò Machiavelli and Thomas More had (...)
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  40.  28
    Michael Rabinder James (1999). Tribal Sovereignty and the Intercultural Public Sphere. Philosophy and Social Criticism 25 (5):57-86.
    While theorists of cultural pluralism have generally supported tribal sovereignty to protect threatened Native cultures, they fail to address adequately cultural conflicts between Native and non-Native communities, especially when tribal sovereignty facilitates illiberal or undemocratic practices. In response, I draw on Jürgen Habermas' conceptions of dis-course and the public sphere to develop a universalist approach to cultural pluralism, called the 'intercultural public sphere', which analyzes how cultures can engage in mutual learning and mutual criticism under fair (...)
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  41.  19
    David Randall (2011). Humean Aesthetics and the Rhetorical Public Sphere. Telos: Critical Theory of the Contemporary 2011 (157):148-163.
    ExcerptIn The Structural Transformation of the Public Sphere, the following quotation from Kant, cited in part here, underpinned Habermas's conception of the public sphere as derived from the discourse of reason: [T]he judgments of every understanding must be in agreement (consentientia uni tertio, consentiunt inter se). Thus, whether assent is conviction or mere persuasion, its touchstone externally is the possibility of communicating assent and of finding it to be valid for every human being's reason.1 This quotation (...)
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  42. K. Eder (2006). The Public Sphere. Theory, Culture and Society 23 (2-3):607-611.
    The article situates the issue of the public sphere as a phenomenon that is historically bound and culturally specific. According to this point of view, the Western practices and the Western way of thinking about the public sphere appear as a historically particular way of dealing with the more general phenomenon which is the creation of a social bond beyond the family. Looking at the self-contradictory effects of the ‘modern’ Western public sphere, the question (...)
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  43.  9
    D. Ginev (2003). The Pluralistic Public Sphere From an Ontological Point of View. Critical Horizons 4 (1):75-97.
    This paper attempts to provide a rationale for a 'model of the public sphere' in terms of hermeneutic ontology that begins from Heidegger's Being and Time. However, this Heideggerian hermeneutic ontology will both be weakened and extended through a dialogue with social theory, which occupies a central place in this paper. More specifically, the main aim of this paper is to suggest some ideas to bridge the gap between the ontological focus on the hermeneutic fore-structure of being-in-the-public- (...) and the focus of social theory on the nexus between constructing identity and narrative, the result of which is the idea of the public sphere as an openended intercultural dialogue. (shrink)
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  44.  19
    Michael Bray (2012). Openness as a Form of Closure: Public Sphere, Social Class, and Alexander Kluge's Counterproducts. Telos: Critical Theory of the Contemporary 2012 (159):144-171.
    "The fundamental ambiguity of the scholastic universes and all of their productions … lies in the fact that their apartness from the world of production is both a liberatory break and a disconnection, a potentially crippling separation." "Pierre Bourdieu, Pascalian Meditations1" "The public sphere is in this scene what one might call the factory of politics—its site of production." "Alexander Kluge, “On Film and the Public Sphere”2"In political and cultural theory today, all roads seem to lead (...)
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  45.  52
    Christina Lafont, Inclusion and Accountability in the Public Sphere.
    In his essay Religion in the Public Sphere ,” Habermas joins the debate between liberals and critics of liberalism on the proper role of religion in the public sphere. His proposal focuses on what each side of the debate gets right: the liberal emphasis on the obligation to provide nonreligious reasons in support of coercive policies with which all citizens must comply, on one side, and the critic’s insistence on the right of religious citizens to adopt (...)
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  46.  8
    Eyal Rabinovitch (2001). Gender and the Public Sphere: Alternative Forms of Integration in Nineteenth-Century America. Sociological Theory 19 (3):344-370.
    This paper intends to evaluate two competing models of multicultural integration in stratified societies: the "multiple publics" model of Nancy Fraser and the "fragmented public sphere" model of Jeffrey Alexander. Fraser and Alexander disagree on whether or not claims to a general "common good" or "common humanity" are democratically legitimate in light of systemic inequality. Fraser rejects the idea that cultural integration can be democratic in conditions of social inequality, while Alexander accepts it and tries to explain how (...)
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  47.  28
    D. Beybin Kejanlioğlu (2007). The 'Public Sphere' and the Problem of 'Information'. The Proceedings of the Twenty-First World Congress of Philosophy 6:43-50.
    This paper examines the debate over the relationship between the public sphere and communication, which has become a focus of attention after the publication of Jürgen Habermas's Structural Transformation of Public Sphere in English in 1989, following the two volumes of his The Theory of Communicative Action in 1984 and 1987. Although the historical account of the public sphere has also received a good deal of attention, I deal mainly with the normative dimension of (...)
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  48.  37
    Jens Steffek (2010). Public Accountability and the Public Sphere of International Governance. Ethics and International Affairs 24 (1):45-68.
    In much of the current literature on global and European governance, "public accountability" has come to mean accountability to national executives, to peers, to courts, and even to markets. I argue that such a re-conceptualization of "public accountability" as an umbrella term blurs a crucial dimension of the original concept: the critical scrutiny of citizens and the collective evaluation of government through public debate. In this article I critically discuss the advance of managerial and administrative notions of (...)
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  49.  15
    Mark D. West (2013). Is the Internet an Emergent Public Sphere? Journal of Mass Media Ethics 28 (3):155-159.
    Much has been made of the power of the Internet and related communication technologies to serve as a new public sphere in which democracy can flourish. The evidence, however, has been limited; like the telephone and the postal letter before that, the Internet has powers as a capable tool for organizing social action and protest. Otherwise, though, it seems to have been co-opted by commercial interests and to be used by the public for arguments concerning already settled (...)
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  50.  12
    Conal Condren (2002). Between Social Constraint and the Public Sphere: On Misreading Early-Modern Political Satire. Contemporary Political Theory 1 (1):79.
    The paper explores satire not as a literary genre but as an idiom of political and moral reflection discussing the extent to which contexts of relative constraint or freedom of expression are adequate for its understanding. The argument deals with the satire of Early-Modern England, especially that of the Restoration and early eighteenth century, as for most of this time political authority was purposely oppressive, the satire produced was highly significant, and it allegedly is part of the beginnings of a (...)
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