After Habermas: New Perspectives on the Public Sphere by Nick Crossley, John Michael Roberts

By Nick Crossley, John Michael Roberts

Critiquing Habermas, this quantity deliver clean views and ideas to endure on debates in regards to the public sphere.Engages in several methods with J?rgen Habermas’s seminal learn, The Structural Transformation of the general public Sphere. strikes past Habermas via reflecting on present social procedures and occasions, equivalent to anti-corporate protests and the emergence of the net. Considers substitute theories by means of Bakhtin, Bourdieu and Honneth, between others. Combines paintings by means of verified commentators and new researchers.

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2001) ‘Introduction: Reconfigurations of the Public Sphere,’ in R. Asen and D. C. Brouwer (eds), Counterpublics and the State. Albany, State University of New York Press, 1–32. Bakhtin, M. (1981) The Dialogic Imagination: Four Essays by M. M. Bakhtin, M. ). Austin: Texas University Press. Bakhtin, M. (1990) Art and Answerability: Early Philosophical Essays by M. M. Bakhtin, M. Holquist and V. Liapunov (eds). Austin: Texas University Press. Bakhtin, M. (1984a) Problems of Dostoevsky’s Poetics, C.

Albany, State University of New York Press, 1–32. Bakhtin, M. (1981) The Dialogic Imagination: Four Essays by M. M. Bakhtin, M. ). Austin: Texas University Press. Bakhtin, M. (1990) Art and Answerability: Early Philosophical Essays by M. M. Bakhtin, M. Holquist and V. Liapunov (eds). Austin: Texas University Press. Bakhtin, M. (1984a) Problems of Dostoevsky’s Poetics, C. ). Manchester: Manchester University Press. Bakhtin, M. (1984b) Rabelais and His World. ): The MIT Press. Bakhtin, M. (1986) Speech Genres and Other Late Essays, C.

It is my belief that such arguments, which are in many respects persuasive, find considerable (though perhaps unexpected) support in the writings of Mikhail Bakhtin. Bakhtin consistently strives to protect multiplicity (discursive and otherwise) against the forces of unification, prioritizes the phenomenon of alterity over the isolated, self-sufficient monad, and champions ‘radical difference’ in opposition to an enforced homogeneity. As a post-Cartesian thinker, he strives to grasp the experiential and affective qualities of human embodiment within diverse lived contexts, and is sensitive to full range of interhuman (and human-nature) relations that are not simply cognitive or narrowly ‘rational’.

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