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 concepts to undergo on debates concerning the public sphere.

  • Engages in numerous methods with Jürgen Habermas’s seminal research, The Structural Transformation of the general public Sphere.
  • Moves past Habermas by way of reflecting on present social approaches and occasions, corresponding to anti-corporate protests and the emergence of the Internet.
  • Considers substitute theories by way of Bakhtin, Bourdieu and Honneth, between others.
  • Combines paintings by means of demonstrated commentators and new researchers.

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1995) ‘The Debate Over Women and Moral Theory Revisited,’ in J. ), Feminists Read Habermas. London and New York: Routledge, 181–204. Certeau, M. de. (1984) The Practice of Everyday Life. Berkeley: The University of California Press. Crook, S. (1998) ‘Minotaurs and Other Monsters: “Everyday Life” in Recent Social Theory,’ Sociology 32, 3, 523–40. Crossley, N. (1996) ‘Corporeality and Communicative Action: Embodying the Renewal of Critical Theory,’ Body and Society 3, 1, 17–46. Featherstone, M. (1992) ‘The Heroic Life and Everyday Life,’ Theory, Culture and Society 9, 159–82.

Bakhtin, M. (1993) Toward a Philosophy of the Act. Austin: Texas University Press. Benhabib, S. (1992) Situating the Self: Gender, Community and Postmodernism in Contemporary Ethics. London and New York: Routledge. Benhabib, S. (1995) ‘The Debate Over Women and Moral Theory Revisited,’ in J. ), Feminists Read Habermas. London and New York: Routledge, 181–204. Certeau, M. de. (1984) The Practice of Everyday Life. Berkeley: The University of California Press. Crook, S. (1998) ‘Minotaurs and Other Monsters: “Everyday Life” in Recent Social Theory,’ Sociology 32, 3, 523–40.

By bridging the gap that separates our ‘small scrap of space and time’ and the ‘large spatial and temporal whole’, the answerable deed brings the sphere of intimate personal life and the more public realm of politics and culture into closer alignment, but without negating the specificity of each (Bakhtin, 1993: 29, 51). In striving to understand such connections and the wider historical and sociocultural developments that condition them, more abstract forms of theorizing certainly have their place in Bakhtin’s work (see Gardiner, 2003; Hirschkop, 1999).

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