“Public space” is the space where individuals see and are seen by others as they engage in public affairs. Hannah Arendt links this space with “public freedom.” The being of such freedom, she asserts, depends on its appearing. It consists of “deeds and words which are meant to appear, whose very existence hinges on appearance.” Such appearance, however, requires the public space. Reflecting on Arendt’s remarks, a number of questions arise: What does (...) the dependence of freedom on public space tell us about the nature of freedom? How does public freedom relate to the freedom of a private individual? Does the latter also depend on its appearing? Which is generatively prior: freedom or public space, i.e., the actions that publicly manifest freedom or the space required for their appearance? How does public power shape this space? In this article, I approach these questions through a phenomenological study of public space. (shrink)

Based on a small research project conducted in Kuala Lumpur (KL) in July - August 2017, the paper discusses places and practices of young heterosexual Malaysian Muslims dating in KL. In Malaysia, the law (Khalwat law) does not allow for two unrelated people (where at least one of them is Muslim) of opposite sexes to be within ‘suspicious proximity’ of one another in public. This law significantly influences behaviours and activities in urban spaces in KL. However, apart from the (...) legal framework, the faith of urban users seems to influence significantly the way they perceive space and how they behave in the city. The paper questions the analytical usefulness of the notion of public space (as the Western construct) in an attempt to formulate new intellectual coordinates to discuss urban space in a context of the Islamic, post-colonial, tropical, and global city. The ultimate aim of this paper is to start discussing how religious imagination and narratives could lead to formulating a new typology of urban spaces. (shrink)

Islam in Europe delves into the daily routines of European Muslim communities in order to provide a better understanding of what it means to be a European Muslim today. Instead of positing particular definitions of being Muslim, this volume invites and encourages a diverse body of 735 informants from Belgium, France, Germany, the Netherlands and the UK to reflect on who they are and on the meaning and place Islam has in such considerations. Drawing upon extensive fieldwork and suggesting novel (...) ways of seeing the phenomenon of European Islam and the continent's Muslim communities, Islam in Europe examines how through their practices, discourses, face to face and mediated interaction, European Muslims construct notions or identity, agency, solidarity and belonging, or how they negotiate and redefine religion, tradition, authority and cultural authenticity. Theoretically and methodologically innovative, Islam in Europe makes a significant contribution to better understanding European Islam and Europe's Muslims. (shrink)

This article investigates the specific cultural and collaborative nature of China’s public spaces and how they are formed through performative appropriations. Collective cultural practices as political participation were encouraged during the Mao era when cultural activities played a key role in workers’ education and participation. Since the opening-up period, performance in public space has become widespread in China and creates alternative community spaces that constitute alternatives to capitalist spaces of consumption. Using Habermas’s theory of communicative action, we (...) argue that cultural practices performed in public space create a proletariat public sphere that plays a wider role in governance and China’s democratization. Further, the article examines performative practices in public space. It traces the popular activity of public square dancing through history and counters this research with a parallel study of a much younger skateboarding practice. The two practices are very differently rooted. Yet both practices appear to move through cycles of disruption and appropriation, followed by an affirmation of governmental rule. The studies reveal that western ideas of citizenship and individual leisure are less applicable. Public spaces are largely managed through collaborative practices, whereas contemporary scholarship reaffirms Fei Xiaotong’s description of Chinese society as individuals positioned within a complex network of concentric circles. (shrink)

Hannah Arendt’s notion of public space is one of her most fruitful, yet frustrating concepts. Having employed it to analyze political freedom, she claims that such space has largely disappeared in the modern world. In what follows, I am going to argue that this pessimistic assessment follows from Arendt’s exclusion of labor and work from the public realm. Against Arendt’s claim that such activities are essentially private, I shall argue that they, like action, manifest our embodied (...) being-in-the-world. When we think of public space in terms of our embodied presence, it becomes a concept applicable to modern democratic politics. (shrink)

The digital space has created a new form of public space: one which provides a dangerous blending of public protest, mob justice, and acquiescence. It offers transformative beliefs a voice while mob justice encourages sanctions against (and the erasure of) detractors. This article argues that the digital is not antithetical to the public sphere but has instead generated a ‘false public.’ It argues that hyperliberal illiberalism acts as a form of social control that triggers (...) a Spiral of Silence, an intolerance of opposing ideologies and a fracturing of the public sphere into macro- and micropublics. This article argues for a return to both free expression and meaningful debate which are fundamental to the proper exercise of democracy. (shrink)

This article discusses places and practices of young heterosexual Malaysian Muslims dating in non-private urban spaces. It is based on research conducted in Kuala Lumpur (KL) in two consecutive summers 2016 and 2017. Malaysian law (Khalwat law) does not allow for two unrelated people (where at least one of them is Muslim) of opposite sexes to be within ‘suspicious proximity’ of one another in public. This law significantly influences behaviors and activities in urban spaces in KL. In addition to (...) the legal framework, the beliefs of Malaysian muslims significantly influence the way they perceive space and how they behave in the city. The article discusses the empirical theme, beginning with the participants’ narratives of their engagement with the dominant sexual and gender order in non-private spaces of KL. Utilizing questionnaires, interviews and observations, this paper draws upon a qualitative research project and questions the analytical usefulness of the notion of public space (as a Western construct) in the context of an Islamic, postcolonial, tropical, global city. (shrink)

This article questions the nature of the philosophical commitment to the problem of 'the public' in modernity. To what extent does the natural form of the public determine the use and value of the instruments of pragmatism in the public-private divide. In this interpretation, John Dewey's ideas about 'the public' are presented in terms of how to solve a specific problem through what he sees as 'co-operative inquiry'. The article also examines the role of public (...) space in the process of democratization through the potential of co-operative inquiry. More often than not, it appears that the politics of public space may be both detrimental and/or beneficial to its end-users in China, Europe, the Americas, Africa, and the rest of Asia. (shrink)

This article contributes to studies in democratic theory and civic engagement by critically reflecting on the role of contemporary art for the transformation of the public sphere. It begins with a short assessment of the role of art during the Enlightenment, when the communicative function and the public role of art were most clearly articulated. It refers in particular to the analogies between aesthetic and political judgement in order to understand the emancipatory role of artistic production within a (...) philosophical project centred on reason’s capacity to liberate itself from the dogmatism of authority and from the errors of superstition, both elements considered crucial to the development of a functioning public sphere. The article then discusses the historical transformation of art following a number of philosophical and sociological critiques to a similar project of the Enlightenment and assesses the attempt of historical avant-gardes to appropriate this critique yet maintain art’s emancipatory function in society. Having examined some problems raised by these attempts, the article turns to the analogies with contemporary artistic production. It examines the role of contemporary visual art in the public sphere and shows how the anti-rationalist theories articulated to reflect on contemporary works of art, and the works themselves, both fail to develop art’s emancipatory role in society. Without rethinking artistic experience in a way that places emphasis on reason’s capacity for critical and constructive self-understanding and without reconsidering art theory in a way that brings back the emphasis on the emancipatory role of rational communication, contemporary art, far from contributing to the revitalization of the public sphere, will contribute to its decline. (shrink)

2Public space is an old habit. The words public space are deceptive; when I hear the words, when I say the words, I’m forced to have an image of a physical place I can point to and be in. I should be thinking only of a condition; but, instead, I imagine an architectural type, and I think of a piazza, or a town square, or a city commons. Public space, I assume, without thinking about it, (...) is a place where the public gathers. The public gathers in two kinds of spaces. The first is a space that is public, a place where the public gathers because it has a right to the place; the second is a space that is made public, a place where the public gathers precisely because it doesn’t have the right—a place made public by force.3In the space that is public, the public whose space this is has agreed to be a public; these are people “in the form of the city,” they are public when they act “in the name of the city.” They “own” the city only in quotes. The establishment of certain space in the city as “public” is a reminder, a warning, that the rest of the city isn’t public. New York doesn’t belong to us, and neither does Paris, and neither does Des Moines. Setting up a public space means setting aside a public space. Public space is a place in the middle of the city but isolated from the city. Public space is the piazza, an open space separated from the closure of alleys and dead ends; public space is the piazza, a space in the light, away from the plots and conspiracies in dark smokey rooms. Vit Acconci’s latest show, entitled “Public Places,” was held in 1988 at the Museum of Modern Art, New York. He is currently at work on a park in Detroit, a pedestrian mall in Baltimore, and a housing project in Regensburg, Germany. (shrink)

Citizens in the contemporary world have become alienated from politics because they conceive of it as an instrumental activity. David Antonini argues that Hannah Arendt's thought can help us recover meaningful political experience: a distinct experience of politics in which citizens can speak and act together.

versity is full of all manner of public activity: students talking, reading, dozing, playing cards; tables representing a wide variety of ethnic communities and clubs advertising their functions, soliciting membership, and serving as gathering places; and—~most directly related to the topic of this essay—students advocating mainly radical political causes, passing out material exposing and denouncing putative (and more often than not correctly imputed) wrongdoings by authorities ranging from the university administration to the federal government and beyond. It is true (...) that both university officials and students making use of this space count on its campus setting to informally discourage use of it by other than students, but the space admits of an indefinite variety of uses, and at least no members of the.. (shrink)

The political does not exist. What exists is individual and collective life; there is nature, with its inexhaustible cycles; there is the world, the (blind and astute) interlacement of the actions, conflicts and visions that will become history. The political exists only as an invention: the invention of a specific space of the relation that intercepts life, modifies nature, and is a curvature of the world. I would like to dwell on this invention, not without warning that the political (...) of which one speaks precedes and constitutes specific kinds of politics, since it is the condition of their possibility. (shrink)

The political does not exist. What exists is individual and collective life; there is nature, with its inexhaustible cycles; there is the world, the (blind and astute) interlacement of the actions, conflicts and visions that will become history. The political exists only as an invention: the invention of a specific space of the relation that intercepts life, modifies nature, and is a curvature of the world. I would like to dwell on this invention, not without warning that the political (...) of which one speaks precedes and constitutes specific kinds of politics, since it is the condition of their possibility. (shrink)

This paper underlines the surprising ways in which subject formation, agency and human flourishing emerge in counter discourses. As examples I offer a post-colonial critique of Rosa Parks in the USA and Fayza in the film Cairo 678. Economic and epistemic violence of neo-liberalism, neo-colonialism, racism, fundamentalism, nationalism, classism, sexism, homophobia, speciesism, etc. call for a critique of religion with corresponding answers. For such a project, the analysis brings together the theologian Dietrich Bonhoeffer and the post-colonial scholar Gayatri Chakravorty Spivak, (...) and questions their notions of religion and gender as well as resistance and representation. Spivak’s critique of capitalism, the post-colonial condition and epistemic violence in terms of gender constructions is seminal. However, her understanding of ‘religion’ remains ambivalent, yet influences post-colonial theologies tremendously. Bonhoeffer is interesting for a de-essentialized understanding of religion in the post-secular context, because he keeps the tension between a secularized world, engagement with the world and the appreciation of religious knowledge. His final perspective on gender and representation might be more advanced than expected. (shrink)

This article reports research in three Nottingham schools, concerned with (1) 'The school as fertile ground: how the ethos of a school enables everyone in it to benefit from the presence of artists in class'; (2) 'Children on the edge: how the arts reach those children who otherwise exclude themselves from class activities, for any reason' and (3) 'Children's voices and choices: how even very young children can learn to express their wishes, and then have them realised through arts projects'. (...) The research methodology was rooted in two modes of inquiry, philosophical investigation and action research. The article draws on this research to argue that arts-based work in school has helped disadvantaged and/or disaffected children to engage in activities (both arts-based and others), and to be able to lay the groundwork for exercising voice and agency as they did so. If social justice is to flourish there is a need for particular kinds of public spaces and a need to create conditions such that children can learn to participate in those spaces, whether or not they are comfortable with the usual settings for 'rational argument' or 'deliberative democracy'. It is suggested that arts-based education, in some forms, is one good way of creating these conditions. (shrink)

This article illustrates the ways in which visual representations construct the meanings of norms governing the spaces we commonly inhabit. I argue that norms regulating public spaces such as streets, parks, plazas, and beaches arise within the process of conceiving tourist representations of space that benefit hegemonic groups in society. My argument is empirically grounded on evidence from a case study on public space regulation in Acapulco, Mexico. By means of a semiotic analysis of tourist materials (...) such as maps and postcards, I show that images related to tourism represent urban space in a way that includes some elements and excludes others. By doing so, they portray a very specific image of the city and its public spaces. Because representations of space are performed upon the entire society, the imagery reproduced by tourist materials is part of the expectations that surround social actors’ actions. This is one of the mechanisms through which the tourism industry influences the regulation of public spaces. (shrink)

New words have found their way into the public sphere: we now commonly talk about “confinement”, “barrier-gesture” or “distancing”. The very idea of public space has been transformed: with restrictions on movement and interaction in public; with the reintegration of lives (certain lives) into the home (if there is one) and private space; with the publicization of private space through internet relationships; with the cities’ space occupied, during confinement, by so-called “essential” workers; with (...) the restriction of gatherings and political demonstrations in public space. With these and other recent changes, it is imperative to revisit the concept of public space, which continues to be used as if it were self-evident, despite its profound transformation over the past few decades, in a process of realization and “literalization”. No longer just a comfortable metaphor for reasonable debates, public space has become a concrete reality in the 21th century. This transformation in the various phenomena, such as the occupation of squares and public spaces; the demand for spaces of conversation and expression for those without a voice; the transition of private matters into the public realm through verbal expression; and the expression and circulation of public issues within popular cultures. As a result, the question of public space is increasingly intertwined with that of private spaces, such as the home or individual subjectivities, forming an internal, logical relationship. (shrink)

Over the years, the urban heat vulnerability has evolved as a pressing global concern for researchers and policymakers alike. Numerous studies have aimed at mitigating the adverse effects of urban heat vulnerability on public health and safety. However, the critical task of selecting the most fitting indicator for urban heat islands in public spaces is not emphasized in the existing studies, considering the diverse indices available. Beyond identification, studies that delve into the prioritization of these indices and the (...) determination of optimal variables along with their respective weights are scanty. The present study attempts to address these gaps in urban heat vulnerability research through the lens of natural solutions. The study employs a fuzzy analytical hierarchy approach to ascertain the weights of selected criteria, providing a nuanced understanding of the multifaceted factors influencing their applicability. Real-time impact estimation using the fuzzy technique for order of preference by similarity to ideal solutions enhances the practicality of the findings. The results reveal a set of pivotal characteristics crucial for constructing a robust heat vulnerability index, facilitating the prioritization of selected criteria. The implementation of this hybrid methodology culminates in a streamlined, precise, and practical tool for evaluating heat vulnerability in hot urban public spaces. These findings contribute valuable insights to the academic discourse and offer a tangible resource for policymakers and practitioners. The proactive approach provides a roadmap for addressing impending challenges related to urban heat vulnerability, marking a positive step toward creating resilient and sustainable urban environments. (shrink)

The presented study deals with philosophical analysis of modern and postmodern notions of public space. The actual problem of relativism in European culture is a consequence of essentialism, the belief that the world, reality or universe, has some inner essence which cannot be grasped in the language. Text analyzes the two main themes. Firstly, the treatise attempts at an philosophical analysis of the category – public space. It points out the dissension between the traditional and postmodern (...) definition of this conception and the consequences resulting from these different attitudes. As far as the methodology is concerned, the study is based on French postmodern philosopher J. F. Lyotard, presenting the postmodern approach as a greater contribution. In postmodern public area we can meet two basic types of dissentions, while only the first of them can be solved by further grow of specialization and the expertlike know. The second part of the study discusses Richard Rorty's philosophy, influence of Rorty's ideas on solving some traditional philosophical topics, especially the question of relativism. Richard Rorty's untraditional, provocative and inspiring version of neo-pragmatism enables us to view all the theories created so far by human culture as a case with tools. Physics and astronomy can be seen as a way to cope with some aspects of the Universe, philosophy, religion or literature as ways that help us cope with other aspects of the reality. One form of research results in statements, another in images, mathematical equations or stories. The emphasis is put on the analysis of the influence of neo- pragmatism and continental postmodernism on Rorty's writings. The main motto of the article is the statement that if we take care of free and critical public space, the truth will take care of itself. (shrink)

Purpose – The purpose of this paper is to explain how abstract space of the State – universally and specifically within the context of Middle Eastern cities – aims to homogenise the city and eliminate any anomaly that threatens its power structure. Design/methodology/approach – Through a historical and discourse analysis of these policies and processes in the two case studies, this paper presents a contextualised reading of Lefebvre’s concept of abstract space and process of abstraction in relation to (...) the alienation of political public spaces. Findings – The paper proposes that regardless of these homogenising strategies being applied universally, they fail to respond to contextual particularities and therefore they – in a contradictory manner – may themselves produce a space of resistance and difference. Originality/value – This paper focusses on Iran, the case of Tehran and Turkey, the case of Taksim Square and Gezi Park in Istanbul. Recent policies and strategies have been proposed and implemented to reduce, alienate and possibly neutralise the impacts of urban and political protests in these cities and socio-political contexts. (shrink)

Playing soccer in public parks, participating in parades, or marching in religious processions are public performances that express membership in a political community. When these practices are performed by noncitizens, they highlight how the public space—in its physical and symbolic character—is not a space exclusive to members of the political community. Rather, public space is a terrain subject to contestation. In this article, I explore the ways Mexican migrants in New York City use (...) and appropriate public spaces and in doing so expand the boundaries of the political community. I argue that by gaining access to public spaces, appropriating them, and then transforming them, noncitizens claim recognition as members of the political community and thus unsettle its boundaries. (shrink)

(2002). Privacy rights and public spaces: CCTV and the problem of the “unobservable observer”. Criminal Justice Ethics: Vol. 21, No. 1, pp. 21-27. doi: 10.1080/0731129X.2002.9992113.

This paper examines the connection between politics and public space at a time when photography and the new media have put the classical distinction between the public and the private into question. My focus is on the body which, according to Hannah Arendt and the classical philosophers, is the most private thing there is. Drawing on the work of Weimar photojournalist Erich Salomon – who was among the first to infiltrate the spaces where political talks were held (...) and decisions taken – I argue for an understanding of the body as an aesthetic object and a site where public and private criss-cross and intersect. The body in photography leads me to the final part of the paper where I trace the figuring of the body in the texts of Plato, Aristotle and the Stoics, and argue that far from being a recent phenomenon, the aestheticisation of politics is already at work in the tradition that celebrates deliberation and the public use of reason. (shrink)

This chapter contains sections titled: Religious Dialogue in the Public Square Rawls on Public Reason Engagement in the Common Schools References.

In this paper I argue that the Levinasian opposition between the violence of the production of identity and self-presence and its undermining in a charitable disburdening of the self for the sake of the monotheistic ethical other, is unable to provide all the resources required for a politically motivated critique of the present. As a critique of Levinas' almost Manichean opposition between identity and difference, I argue, by appealing to the Arendtian model of public space, that Levinas underestimates (...) our capacity to build and open up societal spaces within which a non-violent polytheistic political difference can proliferate. The identity of the built and legislated can constitute a non-violent stage upon which discursive political differences are played out. (shrink)

The purpose of the study is to reveal the essence of existing approaches to conceptualizing the concept of "city space" as a construct of places significant for citizens, to reveal the essence of approaches to conceptualizing the concepts of "place" and "non-place" of a city. The article examines the issues of social and public space in philosophy, attempts to conceptualize the term "place" from different points of view, and also highlights two approaches to understanding this term – (...) functional and interpretive. The scientific novelty lies in carrying out a socio-philosophical analysis of the discursive representation of urban identity in the scientific works of domestic and foreign authors. As a result, two approaches to understanding the term "place" were identified – functional and interpretive. The point of contact of these approaches is that the place, both virtual and real, must be endowed with meaning and meet the needs of citizens regarding the comfort of the urban environment. (shrink)

Hardly known twenty years ago, exclusion from public space has today become a standard tool of state intervention. Every year, tens of thousands of homeless individuals, drug addicts, teenagers, protesters and others are banned from parts of public space. The rise of exclusion measures is characteristic of two broader developments that have profoundly transformed public space in recent years: the privatisation of public space, and its increased control in the 'security society'. Despite (...) the fundamental problems it raises, exclusion from public space has received hardly any attention from legal scholars. This book addresses this gap and comprehensively explores the implications that this new form of intervention has for the constitutional essentials of liberal democracy: the rule of law, fundamental rights, and democracy. To do so, it analyses legal developments in three liberal democracies that have been at the forefront of promoting exclusion measures: the United Kingdom, the United States, and Switzerland. (shrink)