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Jürgen Habermas’s book The Structural Transformation of the
Public Sphere, first published in 1962, has long been recognized as
one of the most important works of 20th century social
thought. Blending together philosophy and social history, he
outlined a theory of the public sphere as a domain situated between
civil society and the state, a domain in which citizens could
scrutinize the activities of public officials and debate matters of
common concern. In his later works, Habermas would
repeatedly question the role played by the public sphere in the
safeguarding of democratic community. Now, in view of the crisis of
democracy and the digital revolution, he returns to the same theme.
The central concern of this new book is new media and their
platform structure, which are increasingly relegating traditional
mass media – significant drivers of the ‘old’ structural
transformation – to the background. Habermas argues that the
forms of communication associated with new media harm the
self-awareness of the political public sphere, inducing a new
structural transformation with grave consequences for deliberative
democracy, the construction of public opinion and will formation.
Jürgen Habermas’s book The Structural Transformation of the
Public Sphere, first published in 1962, has long been recognized as
one of the most important works of 20th century social
thought. Blending together philosophy and social history, he
outlined a theory of the public sphere as a domain situated between
civil society and the state, a domain in which citizens could
scrutinize the activities of public officials and debate matters of
common concern. In his later works, Habermas would
repeatedly question the role played by the public sphere in the
safeguarding of democratic community. Now, in view of the crisis of
democracy and the digital revolution, he returns to the same theme.
The central concern of this new book is new media and their
platform structure, which are increasingly relegating traditional
mass media – significant drivers of the ‘old’ structural
transformation – to the background. Habermas argues that the
forms of communication associated with new media harm the
self-awareness of the political public sphere, inducing a new
structural transformation with grave consequences for deliberative
democracy, the construction of public opinion and will formation.
This is the first volume of a ground-breaking new work by Jürgen
Habermas on the history of philosophy. Here Habermas sets
out the ideas informing his systematic account of the history of
Western philosophy as a genealogy of postmetaphysical thinking. His
account goes far beyond a vindication of the enduring relevance of
philosophical reflection founded on communicative reason as a
source of orientation in the modern world. He contrasts this
conception in the opening chapter with prominent diagnoses of the
supposed crisis of Enlightenment reason and culture that seek
redemption in the affirmation of traditional religious authority
(Schmitt), the timeless validity of Greek metaphysics (Strauss), a
numinous conception of nature (Löwith), or a happening of being
that speaks to us from beyond the mists of pre-Socratic thought
(Heidegger). Habermas situates Western thought in relation to the
traditions of thought founded in the major world views (Judaism,
Buddhism, Confucianism and Taoism) that continue to shape
contemporary culture and civilization. At the same time, he lays
the groundwork for the analysis in the later volumes of the
constitutive role played by the discourse on faith and knowledge in
the development of Western philosophy which is the result of the
unique symbiosis that Christianity entered into with Greek thought
with the Christianization of the Roman Empire. Far from raising
claims to exclusivity, completeness or closure, Habermas’s
account, published in English in three volumes, opens up new lines
of research and reflection that will influence the humanities and
social sciences for decades to come.
This "Companion" brings together specially commissioned essays by
distinguished international scholars that reflect both the
diversity of Victorian poetry and the variety of critical
approaches that illuminate it.
Approaches Victorian poetry by way of genre, production and
cultural context, rather than through individual poets or poems
Demonstrates how a particular poet or poem emerges from a number of
overlapping cultural contexts.
Explores the relationships between work by different poets
Recalls attention to a considerable body of poetry that has fallen
into neglect
Essays are informed by recent developments in textual and cultural
theory
Considers Victorian women poets in every chapter
For many liberals, the question "Do others live rightly?" feels
inappropriate. Liberalism seems to demand a follow-up question:
"Who am I to judge?" Peaceful coexistence, in this view, is
predicated on restraint from morally evaluating our peers. But
Rahel Jaeggi sees the situation differently. Criticizing is not
only valid but also useful, she argues. Moral judgment is no error;
the error lies in how we go about judging. One way to judge is
external, based on universal standards derived from ideas about God
or human nature. The other is internal, relying on standards
peculiar to a given society. Both approaches have serious flaws and
detractors. In Critique of Forms of Life, Jaeggi offers a third
way, which she calls "immanent" critique. Inspired by Hegelian
social philosophy and engaged with Anglo-American theorists such as
John Dewey, Michael Walzer, and Alasdair MacIntyre, immanent
critique begins with the recognition that ways of life are
inherently normative because they assert their own goodness and
rightness. They also have a consistent purpose: to solve basic
social problems and advance social goods, most of which are common
across cultures. Jaeggi argues that we can judge the validity of a
society's moral claims by evaluating how well the society adapts to
crisis-whether it is able to overcome contradictions that arise
from within and continue to fulfill its purpose. Jaeggi enlivens
her ideas through concrete, contemporary examples. Against both
relativistic and absolutist accounts, she shows that rational
social critique is possible.
The Inclusion of the Other contains Habermasa s most recent work in
political theory and political philosophy. Here Habermas picks up
some of the central themes of Between Facts and Norms and
elaborates them in relation to current political debates. One of
the distinctive features of Habermasa s work has been its approach
to the problem of political legitimacy through a sustained
reflection on the dual legitimating and regulating function of
modern legal systems. Extending his discourse theory of normative
validity to the legal--political domain, Habermas has defended a
proceduralist conception of deliberative democracy in which the
burden of legitimating state power is borne by informal and legally
institutionalized processes of political deliberation. Its guiding
intuition is the radical democratic idea that there is an internal
relation between the rule of law and popular sovereignty. In these
essays he brings this discursive and proceduralist analysis of
political legitimacy to bear on such urgent contemporary issues as
the enduring legacy of the welfare state, the future of the nation
state, and the prospects of a global politics of human rights. This
book will be essential reading for students and academics in
sociology and social theory, politics and political theory,
philosophy and the social sciences generally.
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