Suchergebnisse

Intro -- CONTENTS -- LIST OF ABBREVIATIONS -- ACKNOWLEDGMENTS -- Photos -- REPRESENTATION AND THE PUBLIC SPHERE -- ROLLIN' THROUGH OAKTOWN -- AN ETHNOGRAPHER'S TALE -- MEDIATING IMAGES: It's a Homie Thang! -- AFFINITY AND AFFILIATION -- CROSS-SITES FOR CROSS-TALKS -- DIALOGUING DIFFERENCES -- FREQUENTLY ASKED QUESTIONS -- NOTES -- BIBLIOGRAPHY -- INDEX.

In his 1993 article The Civil Society and Public Sphere Debate: Western Reflections on Chinese Political Culture, Frederic Wakeman writes: For Habermas, as for Marx, the emergence of civil society and its attendant public sphere was inextricably connected to the emergence of the bourgeoisie. That linkage alone fixes both ideal types in a particular historical setting; and if we allow ourselves to be hobbled by teleology, then neither concept is going to fit the Chinese case very well. But as terms of social practice, which can be gingerly universalized, civil society and public sphere may afford a better understanding of recent events in China (p. 112). The 'recent events' Wakeman writes about are the 1978 Beijing Spring and the 1989 Tiananmen Square protests. The Beijing Spring lasted until 1979 and was a brief period of political liberalization during which there was greater freedom of speech in China. This freedom was used by the people to voice strong criticisms of the Cultural Revolution (1966-1976), a disastrous period in Chinese history during which the Communist Party claimed to remove all bourgeois elements from its ranks. The Cultural Revolution resulted in millions of deaths and completely halted economic growth. During the 1989 Tiananmen Square protests, students occupied Tiananmen Square in central Beijing for one and a half month, starting April 15. They finally had enough of the corruption of the Chinese Communist Party and demanded further liberalization of the country's political structure, drawing their inspiration partly from the Beijing Spring. The students failed to have their demands met. On June 4, the protests turned deadly when the government ordered a crackdown, causing an unknown number of deaths.1 If Wakeman were to rewrite his article today, he would undoubtedly take a keen interest in the case of the Umbrella Movement in Hong Kong. This city became Chinese territory only in 1997, after the socalled handover had transferred sovereignty from the United Kingdom to China. That Hong Kong enjoys a high degree of autonomy is the result of the Sino-British Joint Declaration, ratified at the United Nations in 1985, which guarantees Hong Kong's basic freedoms, including the freedom of speech, freedom of press and the right to assembly, to remain in place until 2047. When the Chinese government announced it wants to screen candidates that can run for the office of Chief Executive (the Special Administrative Region's highest political post), many people in Hong Kong felt it had gone too far. They regarded the Chinese government's decision as a means to ensure no progressive democrat could become Chief Executive. In the final quarter of 2014, students gathered in Admiralty, on Hong Kong Island, to demonstrate against the decision (Iyengar, 2014). This particular student protest did not fare well either. On September 28, the police fired tear gas into the protesting crowds to disperse them. This caused even more people to come out and support the students (Branigan & Kaiman, 2014). The resulting occupation of the area around the Central Government Complex in Admiralty, as

The core teachings and practices of Buddhism are systematically directed toward developing keen and caring insight into the relational or interdependent nature of all things. Hershock applies Buddhist thought to reflect on the challenges to public good, created by emerging social, economic, and political realities associated with increasingly complex global interdependence. In eight chapters, the key arenas for public policy are addressed: the environment, health, media, trade and development, the interplay of politics and religion, international relations, terror and security, and education. Each chapter explains how a specific issue area has come to be shaped by complex interdependence and offers specific insights into directing the growing interdependence toward greater equity, sustainability, and freedom. Thereby, a sustained meditation on the meaning and means of realizing public good is put forward, which results in a solid Buddhist conception of diversity. Hershock argues that concepts of Karma and emptiness are relevant across the full spectrum of policy domains and that Buddhist concepts become increasingly forceful as concerns shift from the local to the global. A remarkable book on this fascinating religion, Buddhism in the Public Sphere will be of interest to scholars and students in Buddhist studies and Asian religion in general.

The core teachings and practices of Buddhism are systematically directed toward developing keen and caring insight into the relational or interdependent nature of all things. Hershock applies Buddhist thought to reflect on the challenges to public good, created by emerging social, economic, and political realities associated with increasingly complex global interdependence. In eight chapters, the key arenas for public policy are addressed: the environment, health, media, trade and development, the interplay of politics and religion, international relations, terror and security, and education. Each chapter explains how a specific issue area has come to be shaped by complex interdependence and offers specific insights into directing the growing interdependence toward greater equity, sustainability, and freedom. Thereby, a sustained meditation on the meaning and means of realizing public good is put forward, which results in a solid Buddhist conception of diversity. Hershock argues that concepts of Karma and emptiness are relevant across the full spectrum of policy domains and that Buddhist concepts become increasingly forceful as concerns shift from the local to the global. A remarkable book on this fascinating religion, Buddhism in the Public Sphere will be of interest to scholars and students in Buddhist studies and Asian religion in general.

The health of democratic public spheres is challenged by the circulation of falsehoods. These epistemic problems are connected to social media and they raise a classic problem of how to understand the role of technology in political developments. We discuss three sets of technological affordances of social media that facilitate the spread of false beliefs: obscuring the provenance of information, facilitating deception about authorship, and providing for manipulation of social signals. We argue that these do not make social media a "cause" of problems with falsehoods, but explanations of epistemic problems should account for social media to understand the timing and widespread occurrence of epistemic problems. We argue that "the marketplace of ideas" cannot be adequate as a remedy for these problems, which require epistemic editing by the press.

"This book presents the first long-term study of the transnationalization of national public discourses in five European countries. This book will be of use to students of media and communication, political science, European studies and anybody interested in the media's contribution to bringing Europeans closer to each other."--Jacket

The author looks at organized labor's shrinking public sphere & seeks to identify the underlying causes of labor's decline in the US. He finds the potential for a revitalized, vigorous counter-public sphere for labor in the new rank-&-file union movements & the local union leaders affiliated with them. 11 References. A. Funderburg

After the Paris massacres, a polemical essay and a novel provide alternative perspectives on the religious and colonial roots of the present state of emergency.