Further Reflections on the Public Sphere Essay Example for Free

Further Reflections on the Public Sphere Essay The text is about relationship of state and civil society, the origins of and prospects for democracy and the impact of the media. A kind of rethinking of Habermas first major work, The Structural Transformation of the Public Sphere published in 1962 and translated into English in 1989 which describes the development of a bourgeois public sphere in the eighteenth and early nineteenth centuries as well as its subsequent decline. Habermas admits, his theory has changed since then and he reminds readers of these changes. 1.The Genesis and Concept of the Bourgeois Public Sphere The public sphere (Ãâ€"ffentlichkeit ) is an area in social life (standing in-between private individuals and government authorities) where individuals can meet to freely discuss public matters, exchanged views and knowledge and through that discussion influence political action. A vibrant public sphere serves as a positive counterweight to government authorities (are out of the state control) and happens physically in face-to-face meetings in coffee houses and public squares as well as in books, theatre etc. The public sphere emerged first in Britain and in the 18th century in Continental Europe. The newspapers, reading rooms, freemasonry lodges and coffeehouses marked the gradual emergence of the public sphere. Habermas mentions Geoff Eley’s objection to his earlier depiction of bourgeois public sphere is an idealized conception. Habermas admits now the coexistence of several competing public spheres and groups, that were excluded form the dominant public sphere – the so called „plebianâ€Å" public sphere (like Jacobins, Chartist movement). Habermas influenced here by Guenter Lottes and greatly by Mikhail Bakhtin, who opened his eyes to the culture of common people as a violent counter project to the dominant public sphere. Habermas now views quite differently the exclusion of women as well. Habermas asks himself – were women excluded from the dominant public sphere in the same fashion as the common people? He answers himself with „noâ€Å" – the exclusion of women had structuring significance, as it was happening not only in the public sphere, but also in the private sphere. At the end of this chapter Habermas summons up: his bourgeois public sphere was formerly conceived too rigidly. In fact, from the very beginning a dominant bourgeois public collided with a plebeian (and female) one. As a result, the contrast between the early public sphere and the today’s decayed public sphere is no longer so deep. 2.The Structural Transformations of the Public Sphere: Three Revisions This chapter traces the transition from the liberal bourgeois public sphere to the modern mass society of the social welfare state. Starting in the 1830s, a transformation of state and economy took shape. Clear borderlines between public and private and between state and society became blurred, as a result of interventionist state policies. The increasing re-integration and entwining (mà ­senà ­ se) of state and society resulted in the modern social welfare state. In the subchapter 1 Habermas deals with the impact of these developments on the private sphere. Civil society was formerly totally private, there was no difference between social and family life. This changes with the emancipation of lower strata (workers), a polarization of social and intimate sphere arrives. Habermas describes a dispute among two schools in the 1950s, that of conservative Carl Schmitt school (and Ernst Fortshoff) and Marxist Wolfgang Abendroth, that influenced his considerations at that time, though today he distances himself from his approach. In the subchapter 2 Habermas is concerned with changes in the structure of the public sphere and in the composition and behavior of the public. The infrastructure of the public sphere has changed due to changes in media, advertising and literature that has become oriented to new social groups (workers) as well as due to the collapse of the liberal associational life. Since the 1960s, when Habermas book was published, the opportunities for access to public communication became even more difficult. The public sphere is today dominated by the mass media., which turned the critical public into a passive consumer public and caused a decay of the public sphere. Nevertheless, Habermas says his old concept of a unilinear development from a „culture-debating to a culture-consuming publicâ€Å" was too simplistic and pessimistic. Habermas explains this by general situation of media effects studies at that time – he relied on Lazarsfeld’s behavioristic research and had no information brought later by Stuart Hall (audience does not simply passively accept a text). Subchapter 3 deals with the legitimation process of mass democracy and two diverging concepts of public opinion – an informal, nonpublic opinion and a formal quasi public opinion (made by mass media), that often collide. 3.A Modified Theoretical Framework The mass democracies constituted as social-welfare states can continue the principles of the liberal constitutional state only as long as they try to live up to the mandate of a public sphere that fulfills political functions. It is necessary to demonstrate how it may be possible for the public to set in motion a critical process of public communication. Habermas asks himself, weather there can emerge a general interest of the kind to which a public opinion can refer to as a criterion. Habermas could not resolve this problem before. Today he is able to reformulate the question and give an answer. The ideals of bourgeois humanism function today as a utopian vision, which makes it tempting to idealize the bourgeois public sphere too much. Therefore Habermas suggests the foundations of the critical theory of society be laid at a deeper level and beyond the threshold of modern societies. In the 1960s Habermas believed that society and its self-organization was a totality (celek) controlling all spheres of its life. This notion has become implausible today – e.g. economic system of a society is regulated independently through markets. Later emerged his dual concept of society the internal subjective viewpoint of the lifeworld and the external viewpoint of the system. The aim today as he sees it is to erect a dam against an encroachment (naruÃ… ¡ovà ¡nà ­) of system on the lifeworld, to reach a balance between the social-integrative power of solidarity (lifeworld) and money + administrative power (system). Communicative action serves to transmit and renew cultural knowledge, in a process of achieving mutual understandings. It then coordinates action towards social integration and solidarity. This can be met in traditional societies. Less often in posttraditional societies with their confused pluralism of various competing forms of life. Habermas criticizes Rousseau for his utopian concept of the general will of citizens in a democracy as a „consensus of hearts rather than of argumentsâ€Å". Habermas sees the solution in the process of public communication itself. Therefore democracy is rooted in public reasoning among equal citizens. State institutions are legitimate only when they establish a framework for free public deliberation (debata). Such a rational debate is the most suitable procedure for resolving moral-practical questions as well. The question remains how such a debate can be institutionalized so that it bridges the gap between self-interest and orientation to the common good (between the roles of client (private) and citizen (public)). Such a debate must meet two preconditions: presumption of impartiality and ability to transcend initial preferences. These conditions must be guaranteed by legal procedures (institutionalized) and they themselves shall be subject to the law. New institutions should be considered, that would counteract the trend toward the transmutation of citizens into clients (i.e. toward alienation of citizens from the political process). Democracy shall be not restricted only to state institutional arrangements. They shall interplay with autonomous networks and groups with a spontaneous flow of communication, that are the one remaining embodiment of the altogether dispersed sovereignty of the people. Democratic public life cannot develop where matters of public importance are not discussed by citizens. However, discourses do not govern – the responsibility for practically consequential decisions must be based in an institution. 4.Civil Society or Political Public Sphere Political public sphere is characterized by two processes: 1) the communicative generation of legitimate power 2) manipulative power of mass media. A public sphere need more than just state institutions – it requires a populace accustomed to freedom and the supportive spirit of differentially organized lifeworlds with their critical reflection and spontaneous communication – voluntary unions outside the realm of the state and the economy (church, independent media, leisure clubs etc.) They are not part of the system, but they have a political impact, as was seen in totalitarian regimes, e.g. in the communist states of Eastern and Central Europe. In Western-type democracies these associations are established within the institutional framework of the state. Habermas asks himself the question, to what extent such a public sphere dominated by mass media can bring about any changes. This can be answered only by means of empirical research. He concludes with reference to a study No Sense of Place by J.Meyrowitz, who claims that electronic media dissolve social structures and boundaries (like in primitive societies). Habermas disagrees – new roles and constraints arise in the process of using electronic communication.

Concusion :: Personal Narrative Essays

Concusion " Ding , Ding, Ding." School had just ended. My butt had been just freed from the oppression of that chair for the rest of my life. Never again was I planning to sit down in Mr. Dicksons room again. But that was the least of my concerns. Because, today I couldn't wait to get riding on the Bike trails. These were old paths of a railroad track that had jumps built on them. By the time I got out to the bikeracks and met my friends, we were exhilerated. "To the bike trails?" I asked. "to the bike trails" they replied. We had been going to the bike trails for weeks now. Every day we came back for another thrill. So, with haste we sped away from school. Our first stop was my house. " going to the bike trails , Mom" I said while grabbing a box of little debbie snacks. "O.K., be home for supper" she said. This was in code it meant be home at five. Well who cares on to the second stop, Dons Deli. I went in and grabbed the usual. A pink lemonade Snapple and one of those huge pixie sticks. I got to the counter. "The usual" the cashier said "Yup" I said realizing that this recognition was a product of the last few weeks. "That will be two dollars" she said. But that was needless because I had already left the money and was half way out the door. I mounted my bike and rode the steed while sucking down as much sugar as possible. We finally arrived at the bike trails. We then Infiltrated the left over food that we bought from Dons Deli. We were all on a sugar high, it's now time to ride. We did the usual. Had jump contests, fix jumps, and practiced new tricks. I had a good day, my jumps were perfect. And we would soon would move on to the hardest jump†¦. The big double. This jump was about three and a half to four feet high. And a proximately eleven feet long. Not only that, if you messed up their was a ditch in the middle. I jumped it at least ten times, missing trees on the landing every time. And because of this we decided to move it over. This process only used about an hour of precious jumping time. We had made the jump better than ever. I tried the jump first of course. We couldn't have made it any better.

Meaning of life †2006 singles Essay

Have you ever wondered what the meaning of life is, the purpose of our existence. Life is truly a mystery we know very little of our own selves. Something beautiful as a life is something amazing to watch. A life is considered priceless. Life is a treasure among treasures. I consider it a miracle that I am alive and talking to all of you today. The chances of me being here is 1in 5 million, and yet I am here. The same goes for all of you present here today. All of us should feel blessed that we get to experience the privilege of living. The miracle of life begins with the love of two people because of this love a life is created. One good thing leads to another. They’re maybe time that we are challenged, but we should never yield instead we take these challenges as an opportunity to grow in life. If somehow you fall all you need to do is simply stand up again and again. Life is not just a bed of roses we need to fight for what we want and stand for whatever we believe in. Don’t be afraid to encounter risks. It is by taking chances that we learn how to be brave.Don’t shut love out of your life by saying it’s impossible to find time. The quickest way to receive love is to give; the fastest way to lose love is to hold it too tightly; and the best way to keep love is to give it wings.Don’t run through life so fast that you forget not only where you’ve been, but also where you are going.Don’t forget, a person’s greatest emotional need is to feel appreciated.Don’t be afraid to learn. Knowledge is weightless, a treasure you can always carry easily.Don’t use time or words carelessly. Neither can be retrieved. Our generation is so attached to technology that we become like machines. We spend so much time on our gadgets that we fail to notice the things around us. We fail to see the beautiful world around us. Living is not simply eating and breathing is if we spend so much time on our cell phones and playing computer games then we were never alive in the first place. Our life is the greatest gift we are given. The memories we make with our friends and family. We laugh, cry, love and hate these are the proof that we are truly alive. Each and every one of us is irreplaceable all of us are one of a kind. Don’t think of your life as something insignificant maybe just by the act of living you are making someone happy. There is one thing to remember Life is not a race, but a journey to be savored each step of the way.

Comparing the Epic of Gilgamesh and Genesis - 1005 Words

The Epic of Gilgamesh has many similarities to the Bible, especially in Genesis and it’s not just that the both begin with the letter â€Å"g†Ã¢â‚¬â„¢! One major similarity being the flood story that is told in both works. The two stories are very similar but also very different. Another being the use of serpents in both works and how they represent the same thing. A third similarity being the power of God or gods and the influence they have on the people of the stories. Within these similarities there are also differences that need to be pointed out as well. The flood story that is told in The Epic of Gilgamesh has the same principle as the story of Noah told in the book of Genesis in the Bible, but there are some major differences. In the epic,†¦show more content†¦Everything on earth will perish. 18 But I will establish my covenant with you, and you will enter the ark—you and your sons and your wife and your sons’ wives with you. 19 You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. 20 Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive. 21 You are to take every kind of food that is to be eaten and store it away as food for you and for them.† 22 Noah did everything just as God commanded him.† This was God’s command to Noah, unlike Utnapishtim who was told the secret of the flood by one of the gods. Serpents also play a big role in both the epic and in Genesis. It says in Genesis 3:1-5, â€Å"Now the serpent was more crafty than any of the wild animals the Lord God had made. He said to the woman, â€Å"Did God really say, ‘You must not eat from any tree in the garden’?† 2 The woman said to the serpent, â€Å"We may eat fruit from the trees in the garden, 3 but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’† 4 â€Å"You will not certainly die,† the serpent said to the woman. 5 â€Å"For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.†Ã¢â‚¬  The serpent inShow MoreRelatedComparing Genesis And The Epic Of Gilgamesh945 Words   |  4 PagesWhile the book of Genesis in the bible and The Epic of Gilgamesh have striking similarities in the sense of creation and the great flood, the interactions between the divine beings and humans differ greatly. One matter that impacts the entire relationship between gods and humans in both accounts is that the gods in the epic are not almighty beings like God in Genesis since they cannot control each other’s domains. Because of this, they must travel from place to place and work with other gods to carryRead MoreComparing Genesis And The Epic Of Gilgamesh940 Words   |  4 PagesWhile Genesis in the bi ble and The Epic of Gilgamesh have striking similarities in the sense of creation and the great flood, the interactions between the divine beings and humans differ greatly. One matter that impacts the entire relationship between gods and humans in both accounts is that the gods in the epic are not almighty beings like God in Genesis since they cannot control each other’s domain. Because of this, they must travel from place to place and work with other gods to carry out a certainRead MoreComparing and Contrasting the Floods in Genesis and The Epic of Gilgamesh588 Words   |  3 PagesThe floods in Genesis and The Epic of Gilgamesh are in no doubt different but in so many ways similar. The two men are given a task to save humankind from a flood and succeed and are rewarded. The major basic events that take place in the stories a similar however the smaller details of them and how they are carried you are different. They two also tells us a lot about the relationship between hu mans to Divinity. The floods in The Epic of Gilgamesh and Genesis 6-9 are very similar. In both theRead More Comparing the Epic of Gilgamesh Flood Myth and Book of Genesis Biblical Flood Myth1792 Words   |  8 PagesComparing the Gilgamesh and Genesis Floods      Ã‚  Ã‚   The rendition of the historic, worldwide Flood recorded in Genesis of the Old Testament is similar to the account recorded on Tablet 11of the Sumero-Babylonian version of the epic of Gilgamesh, discovered in the 1800’s by British archaeologists in Assyria. Let us compare the two in this essay.    Alexander Heidel in his book, The Gilgamesh Epic and Old Testament Parallels, provides a background for the survivor of the Sumero-BabylonianRead MoreGilgamesh VS â€Å"Genesis†: Noah and the Flood1121 Words   |  5 Pagesthe passage of time- Richard Dawkins†. We all know the breath taking story of the Genesis flood, but have we ever noticed how similar it is to the Epic of Gilgamesh. Genesis is the story of how one God created mankind, along with everything else on Earth, and what punishments he put upon them when they acted wrong .Genesis is a chapter in the Holy Bible, which was written in the 18th century B.C. by Moses. Genesis is a Hebrew story about the creation of life and how God once destroyed it and EarthRead MoreSimilarities Between Paradise Lost And Paradise Lost1239 Words   |  5 PagesParadise Lost comparison to three epics of antiquity There are many ways to compare and contrast Paradise Lost with the three other epics of antiquity. The epics are Paradise Lost, Aeneid, The Epic Gilgamesh, and The Iliad. The most obvious difference is era. Paradise Lost is an epic poem from the 17th century and is written in blank verse which is the most modern phrasing method. According to an article on Enotes, out of the other three epics, the Iliad and Aeneid came from the same dactyllicRead MoreSimilarities Between Gilgamesh And Noah818 Words   |  4 Pagesbooks of the Pentateuch, and the Confusion of Tongues compared to the Tower of Babel. However, I will focus on the Epic of Gilgamesh, comparing and contrasting it to the Biblical narrative of Noah. While both the Epic of Gilgamesh and the Biblical narrative of Noah explore a global flood, there are key differences in their use of gods and the specific details of the flood. Gilgamesh and the Biblical narrative of Noah seem to parallel each other. First, both have a significant protagonist, UtnapishtimRead MoreFlood, Atrahasis Flood And The Epic Of Gilgamesh Flood1354 Words   |  6 PagesThroughout the Genesis Flood, Atrahasis Flood and the Epic of Gilgamesh flood, there are many different ways to interpret the different views of The Flood. These different narratives in these stories have their own explanation on how this myth took place and the different beliefs that occurred during this flood. The way you portray each narrative is based on what exactly your beliefs are. When comparing the Genesis Flood narrative to that of the Gilgamesh Flood narrative, there are many similarRead MoreEssay on The Theme of Knowledge in Gilgamesh and Genesis940 Words   |  4 Pagespeople of biblical times as well as those of the epic era. However, their stories have some differences according to cultural variation but the main structure, ideas, and themes are generally found correlative. It is hard to believe that one work did not affect the others. The first great heroic epic poem of Gilgamesh and the Old Testament are parts of two cultures that are hundreds of years apart. Whereas Gilgamesh is a myth and the book of Genesis is the basis of many religions, they both have notablyRead More Flood in Epic of Gilgamish and Book of Genesis of the Holy Bible873 Words   |  4 PagesThe Flood in The Epic of Gilgamish and The Bible The story of the great flood is probably the most popular story that has survived for thousands of years and is still being retold today.   It is most commonly related within the context of Judeo-Christian tradition.   In the Holy Bible, the book of Genesis uses the flood as a symbol of Gods wrath as well as His hope that the human race can maintain peace and achieve everlasting salvation.   The tale of Noahs Ark begins with Gods expression