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Controversy over Web 2.0 - Habermas questions...

fucking hell

it's like saying that people can't tell the diffrence between a home printed magazine on conspiracies and a copy of the journal nature

yes blogs don't have editors they are fucking blogs.... it's an online diary ffs

plus i hate the term web 2.0 i'm not even sure why i hate it but i do....
 
Crikey.

Most emancipatory leaning and thinking people I know agree that Humanity has a long way to go and that education lies at the very heart of it. In effect, it especially rests on the institutions, structures, processes, procedures and values that we put in place for our kids. How we teach them and how we organise them to interact, say Habermas, bring them up morally etc. - is of essential importance.

Ignorance, arrogance, exploitative and domineering attitudes and societal structures etc. do not just wither away. We have to work hard - first and foremost on ourselves - to get rid of those.

There is no easy way out. No "leave it to the people and all will be cool" utopia. It won't. People, the way we are right now, are all too frequently full of aggression and need to exploit and dominate. Can't see any other options, most of them.

Frequently, all too frequently, people are seriously ignorant or at tyhe very least very ill informed. Hence the possibilities for manipulation, indoctrination, populism and whatnot.

The Q is: how do we emancipate ourselves from it and for freedom?

The one thing I can say with certainty is: it ain't gonna be by not absorbing and critically re-evaluating for ourselves the best from tradition we got. That takes quite an effort and a lot of changes to everything, starting with our attitudes to intellectual work.
 
That's from their database. Apparently an undercover investigation...

Internet is not only potentially a force for good!

It cuts both ways, this beast.... or beauty...
 
POI: absolute nonsense. Wrong by a staggeringly large factor.

o rly? being lazy I didn't check.

That epitome of web 2.0, wikipedia, estimates present KKK membership at '5,000 to 8,000'. Of course that's not a proper estimate made by, and peer reviewed by, critically minded intellectuals so "much more self-aware and self-assured than most". It's just what someone in the crowd wrote, someone who is most likely one of the "half-baked wannabies, poorly educated, at best semi-aware of their limitations" who dare to involve themselves in matters best left for the proper intellectuals, like gorski, who can be trusted with information.
 
Yes, you manage the fact that someone may have more knowledge on a specific topic by placing them within a framework where their work and opinons get heard (as does everyone elses), but where they have no special powers to impose policy, no privileges, no throne. If they can't convince people by the weight of their case then that's the end of it. Habermas has argued for exactly this approach in the past, in pre-interent days. He doesn't seem so keen now. What's changed i wonder?

I wonder if there has been any change in Habermas's opinions. Pre-internet ordinary shmoes like us didn't have a platform with which to even try to convince people of the rightness of their arguments.

Its all very well have a wonderfully democratic vision of society based on "communicative action". But that favours people who have the position and the ability to communicate to a wide audience. Its why Marxists refer to the "bourgeois media" and "bourgeois academia" - they don't forget who is in charge of reproducing ideas.

Hasn't Habermas always been an elitist? His masters in the Frankfurt school - Adorno and Horkheimer - certainly were.
 
Of course entering a broad-band era destabilizes pre-existing media regimes in every conceivable arena. But obviously Habermas underestimates the amount to which in the west the previous narrow-band media served hegemonic interests (ie- those of their capitalist masters) and did so in a way which normalised it so as to render it invisible, yet omnipresent. What happens with web 2.0 and associated phenomena curiously actually privileges the intellectual in a new fashion: the ability to discern relevant from irrelevant information is left to the individual, and their power to utilise the properties of the networked/laterally/transversally interconnected nature of information to verify and guide their way through the near infinite morass of available media nodes. In many respects this is not so different from before, all information or ideas must be considered against a backdrop of the interconnection to other ones, some of which will approve of them others disapprove. Within the narrow-band era this role was left to people such as editors (eg: the panels of peer-reviewed journals etc)-- all that web 2.0 has done is unveiled in a nihilistic fashion the processes which were always at work but somewhat disavowed. The only manner in which we can verify is via the power of the network itself: I trust A, A trusts B, hence I am likely to be able to trust B. This has two effects: 1) it means that those with better educations continue to have better access to the best sources as they will be best placed to use the interconnectivity of the system to their advantage in processes of verification 2) the death of narrow-band means that in a certain sense we end up with a myriad of disconnected ghettoised niches. This latter result is somewhat counter-intuitive, but given such a broad array of choices of outlets of media technology has evolved to filter content to our particular predilections, thereby leading to the problem of never running into anything capable of surprise. The sheer unmanageability of the scale of the network serves to undermine its transversal connectivity and may well lead to a degree of 'Oedipodalisation'- me in my solipsistic niche, you in yours...

I'm surprised anyone still takes Habermas seriously though- I don't believe I have ever read a single article or book by him of any interest. He is the decline of (what remains of) the Frankfurt school into total irrelevance.

Plus anyone who uses wikipedia as anything but a starting point for research (ie- a rough orientation and perhaps some useful links) is woefully naive.
 
But you ain't gonna get a good quality, Humanist education here. You'll have to go abroad, to the Continent. Sorry. And it might make you wanna sit up and listen to those who have deserved to be listened to, at least occasionally... Without a lot of hard work and great Humanist, emancipatory education Humanity as a whole is fucked, especially with attitudes like some exhibited here...:(:hmm:

Surely the problem is humanism? A certain brand of biopolitical humanism is the omnipresent ideological apparatus of neo-liberal democratic capitalism (human-as-naturalised-body- capable of suffering and hence able to accrue human rights, little more than the rights of a suffering animal).
 
Plus anyone who uses wikipedia as anything but a starting point for research (ie- a rough orientation and perhaps some useful links) is woefully naive.

snigger.


terribly sorry- how much time should I devote to finding, reading and checking a minor little point, in order to satisfy your particular brand of intellectual snobbery?
 
It has nothing to do with intellectual snobbery mate: simply put wikipedia is useful, but only as a starting point. If I wanted to find something out quickly and for my own benefit, of course it is my first port of call- however I would rarely use information directly from wikipedia in any kind of official or academic document, rather I might use it as the basis for further research. I don't see how this is snobbery. It is an excellent resource, but it has limitations, and not admitting to these limitations is naive. You are welcome to spend as much or as little time researching a given topic as you like, but it is sensible to be wary of taking wikipedia as the absolute truth, is all I meant.

The whole point I am trying to make is that it is up to you to judge the quality of a source- and to my mind wikipedia is great in terms of breadth, often dodgy on depth, and occasionally wrong on specifics. This may well be the case for most encyclopedias, I'm certainly not having a go at the wikipedia model in favour of them by any means. Its just its best to (at the least) double-check things like statistics you may find therein.
 
o god it's the summer vac, they haven't got any students to patronise so they come here.

It'd be nice if you could post something that isn't turgid academic gobbledegook or tired, simplistic tosh though, er, mate.
 
I'll be looking to read some of your vibrant, complex, reasoned posts for help then shall I?

Look, Wikipedia is not entirely reliable, that is all, and you know this. I don't get why that is intellectual "snobbery". You seem to think that this is somehow a class-based assault on the salt of the earth "the man in the crowd" who (you presume) edits Wikipedia. But even Wikipedia has a system which demands references for all pieces of information. Even here the man on the street is required to look up to his "intellectual betters" (as you would see it).
Which is more condescending to said man in the crowd: telling him Wikipedia is fucking great and always right, or that its useful but flawed?

"You don't need knowledge mate, leave that to those inna-lectuals in their ivory towers".

Pass the sickbucket you patronising pretend-populist fuck.

I agree with you that the internet enables better access to both information and tools to make marginalised voices heard. But the same shit goes on online as offline, the same types of filtering processes, so its not the revenge of the uneducated, it is the continuation of the same (ie- you can't critique Habermas without learning the correct language to do so- why- because no-one who's interested in Habermas will take you seriously unless you do so. I don't agree with this, but your rabid anti-intellectualism isn't the way around this either.)
 
Well, I take Habermas seriously, kopelgep. [Not to say I didn't read your posts carefully and that they have no merit, which would be foolish!]

Easy to try to knock him down - as someone not sexy enough, as there's not enough excitiement, not enough blood, I wonder? - but not easy to try to better him!

I agree with David Held, regarding the criticisms, especially from the far Left, most of which are utterly unfair and unfounded. "Back to the original text", as he would say, "you're not getting the very elements"...

I don't take him as a God himself, nope, that would be against the very spirit of CT, of course. But he worked his socks off for decades, learnt a lot by acknowledging others and their contribution, so yes, I'd be studying that man's ideas for a while to come and agreeing or disagreeing as I find appropriate.

Why? Because Modernity is not gone and buried simply because someone put a post prefix to it and declared a new epoch due to tertiary industry becoming the basis of... who knows what...

This epoch is gonna go on for a bit and I for one want to do whatever I can to contribute to its timely demise into a more emancipated epoch... He surely helps in that task.:)

All else is poppycock!:cool:

[Care to expand on the "humanism as a problem" idea?]
 
I wonder if there has been any change in Habermas's opinions. Pre-internet ordinary shmoes like us didn't have a platform with which to even try to convince people of the rightness of their arguments.

Its all very well have a wonderfully democratic vision of society based on "communicative action". But that favours people who have the position and the ability to communicate to a wide audience. Its why Marxists refer to the "bourgeois media" and "bourgeois academia" - they don't forget who is in charge of reproducing ideas.

Hasn't Habermas always been an elitist? His masters in the Frankfurt school - Adorno and Horkheimer - certainly were.

There may well be something in that yes. I had sort of assumed that Habermas had gone beyond the elitism that was always writ through the work of the work of the two you mention (and most of the Frankfurt school as a whole). That much of his 70s and 80s work was actually undermining the approach they adopted - that doesn't seem to be the case though (judging by the few tranlsated passages and other comments found on the Habermas group linked to above anyway).
 
Look, Wikipedia is not entirely reliable, that is all, and you know this. I don't get why that is intellectual "snobbery".

you're right, I know this: so does everybody else. While what you've said about wikipedia was topical a couple of years ago, it's not now: your presumption that you're the keeper of wisdom you need to reveal to the rest of us is misplaced. The snobbery is bound up with your "simply put" view that you and your ilk hold some sort of monopoly on such (imo trite) understandings and need to spell them out.

You seem to think that this is somehow a class-based assault on the salt of the earth "the man in the crowd" who (you presume) edits Wikipedia.

For the record I make no such presumptions, why would I, I can read Brandt or any of the other critics same as you, and have been discussing these issues for some years.

I don't want to unduly nit-pick, but where did that quote come from? it wasn't me, I don't tend to write 50% of people out of the equation.

But even Wikipedia has a system which demands references for all pieces of information. Even here the man on the street is required to look up to his "intellectual betters" (as you would see it).

that misses the point rather spectacularly, whilst revealing your prejudices quite plainly. Leaving aside that it's not actually true, (probably the majority of information on Wikipedia is not explicitly referenced), there's no question of "looking up" to contributors, nor of considering them somehow "better". I've made edits, probably so have you, so have millions of other people. Do you really believe that knowing & being able to reference some fact or other makes you better than others, and that you need to be looked up to? That strikes me as barmy, tbh.

Which is more condescending to said man in the crowd: telling him Wikipedia is fucking great and always right, or that its useful but flawed?

in 2008, both! It's not really necessary or appropriate to start handing down pearls of wisdom about wikipedia like that, particularly in a thread about web 2.0. Especially tired ones that have been debated widely, here and across the web.


Anyway, who has said anything of the sort? I introduced Wikipedia to this thread, you immediately took a swipe, no-one else has mentioned it: where have I made any such claims about accuracy? In fact, if you were to re-read what I wrote you might notice the cynicism involved.

Pass the sickbucket you patronising pretend-populist fuck.

dear oh dear, this from someone who can't tell the difference between a minor point in an online discussion and an "official or academic document" :p


I agree with you that the internet enables better access to both information and tools to make marginalised voices heard. But the same shit goes on online as offline, the same types of filtering processes, so its not the revenge of the uneducated, it is the continuation of the same

you agree with me, you say, then go on to make yet more presumptions about what I think. :) Anyway the last part of what you've said there is off beam. 'Offline' (by which I take you to mean the pre-web structures for sharing information and opinion, mostly via academia and the press) has always been heavily controlled by professionals and significant commercial interests. Fringe contributions remained fringe unless endorsed by an established commentator.

That's not so true of the web, where contributions stand or fall on their quality: many are anonymous, most are not serving a specific commercial interest (though they may be funded by googleverts) and, crucially for this thread, "contributions by intellectuals lose their power to create a focus" (JH, quoted in the op). That's the point, isn't it, that we judge your posts just the same as those by the uneducated, which is why you put some sort of badge up so we know you're an intellectual and need to be taken seriously. It's a bit tragic, all that time served, all those letters after the name, all that greasy pole clambering towards tenure just to have your posts read in the same light as those of someone who left school at 16, but there it is.


(ie- you can't critique Habermas without learning the correct language to do so- why- because no-one who's interested in Habermas will take you seriously unless you do so. I don't agree with this, but your rabid anti-intellectualism isn't the way around this either.)

the language is one of those badges. Who should be taken seriously here anyway, you with your dense and unapproachable language (offset by 'mate' and the odd expletive), the op with an unreferenced quote which claims that allowing us, the less educated to be heard, "actually undermines intellectual life" as though that's a bad thing. That smell is coffee: ideas, whether they're yours or mine or from Europe’s most influential social thinker, can now be tested and dissected and taken up or discarded by more or less anybody. If they're found wanting that's because they don't stack up, not because the audience shouldn't have been allowed anywhere near them.


apologies: too long, not vibrant, deliberately not complex, and probably not very well reasoned.
 
Late on the thread, but I'm not sure it's fair to say that Habermas is engaged is some elitist/conservative backsliding on the implication of his own earlier work - and the tired old cliche that Adorno and Horkheimer were "elitists" should be put to be (but that's for another thread).

Habermas's interest is in the relation between communication and normativity - his interest is in observing the development of possibilities for the democratic construction of norms. This means it's not good simply celebrating widening access to discursive spaces, if that access occurs at the expense of a general atomisation and reification of communication such that the value of individual acts of consumption become the disavowed horizon of all participation.

So yes, the Web allows people to leap from subject to subject - blogging here, posting there, commenting somewhere else - on anything that takes their fancy. But where is the incentive for sustained engagement, for patient consideration and detailed study of thinkers who aren't reducible to a single soundbite?
The internet has increased exponentially the volume of intersubjectively avalailable communication - but maybe it's just cranked up the volume of garbled chatter? Surely any critical assessment of new forms of communication needs to be able to assess the quality of what is being communicated?

Butchers seems to be mistaking Habermas's position - he's not attacking the intelligence of the masses. He's attacking the social forms that work to prevent the masses being able to collectively, democratically, determine the totality of social relations and the ends around which that society is oriented.
 
don't want to unduly nit-pick, but where did that quote come from? it wasn't me, I don't tend to write 50% of people out of the equation. .

here's where I found it...
o rly? being lazy I didn't check.
That epitome of web 2.0, wikipedia, estimates present KKK membership at '5,000 to 8,000'. Of course that's not a proper estimate made by, and peer reviewed by, critically minded intellectuals so "much more self-aware and self-assured than most". It's just what someone in the crowd wrote, someone who is most likely one of the "half-baked wannabies, poorly educated, at best semi-aware of their limitations" who dare to involve themselves in matters best left for the proper intellectuals, like gorski, who can be trusted with information.

of course you were being sarcastic, and I merely ran with it in an obvious straw man-ish caricature of your position.



that misses the point rather spectacularly, whilst revealing your prejudices quite plainly. Leaving aside that it's not actually true, (probably the majority of information on Wikipedia is not explicitly referenced), there's no question of "looking up" to contributors, nor of considering them somehow "better". I've made edits, probably so have you, so have millions of other people. Do you really believe that knowing & being able to reference some fact or other makes you better than others, and that you need to be looked up to? That strikes me as barmy, tbh..

The scarequotes were there for a reason- of course it doesn't make anyone better or worse. I've never thought that the skillsets of academics makes them any more intelligent than anyone else. I don't look up to anyone to be fair, and and from the sounds of it you don't either.

I introduced Wikipedia to this thread, you immediately took a swipe, no-one else has mentioned it: where have I made any such claims about accuracy? In fact, if you were to re-read what I wrote you might notice the cynicism involved.
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It was a minor aside which you have picked up and ran with for some reason. I agree my point is utterly banal, (wikipedia inaccurate ?? Whodathunk it- oh yeah three years ago, right?) but as you admit that doesn't make it any the less true.

That's not so true of the web, where contributions stand or fall on their quality: many are anonymous, most are not serving a specific commercial interest (though they may be funded by googleverts) and, crucially for this thread, "contributions by intellectuals lose their power to create a focus" (JH, quoted in the op). That's the point, isn't it, that we judge your posts just the same as those by the uneducated, which is why you put some sort of badge up so we know you're an intellectual and need to be taken seriously. It's a bit tragic, all that time served, all those letters after the name, all that greasy pole clambering towards tenure just to have your posts read in the same light as those of someone who left school at 16, but there it is.
.

I think this is wishful thinking. In part there are still the same filtering systems, the same media networks applying preferential treatment. Take for example the absolute dreck which is churned out on a daily basis from BBC and print media's online pseudo-blogs. 90% of the time this is worse than any "amateur" but the stamps of editorial approval give it a currency far beyond the comments of you or I. Within esoteric theoretical debates, mastery of the language is the first key to admission to the debate- Intellectuals of the type Habermas represents have only marginal influence in society today, let's face it. But their influence within their own particular world is massive, of course- as such the necessity to speak their language remains, within their world. Outside of it it has never been necessary. I don't see what we have gained here... even on an anonymous message board contributions do not stand exactly on quality, (as an abstract value-measurement) rather on how they 'fit' into the type of discussion and the type of participants which make up the board. Not so different from IRL- always dependant on the audience.


ideas, whether they're yours or mine or from Europe’s most influential social thinker, can now be tested and dissected and taken up or discarded by more or less anybody. If they're found wanting that's because they don't stack up, not because the audience shouldn't have been allowed anywhere near them.
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I don't disagree with the sentiment of this- Habermas' point, which I have heard from many academics (though not all) is that web 2.0 allows the 'riff-raff' to dilute the purity of intellectual discourse: This is wrong on two counts, one factual the other normative (ie- no it doesn't because systems of preference still apply, and further if it did that wouldn't be a bad thing at all...) I think there is nothing wrong with intellectualism per se, but that is to be distinguished from professional academicism which is a false path which traps people in solipsistic institutional networks.

In a certain sense web 2.0 allows for new discussions yes, and tools for learning. However- who is paying attention to these discussions? How does it make our voices heard above the infernal and infinite din of the network?
What I mean is that web 2.0 merely shifts the balance of power away from static systems of verification/preference, and towards distributed networks. This privileges those who are best able to negotiate the networks, which may well replicate, rather than overthrow, the kinds of educational disparities we see offline.

I think there is a balance to be struck between populist anti-intellectualism on the one hand and slavish academic ghettoisation. It is pretty complicated to get this right as on the one hand I don't believe that mere common-sense is sufficient to tease apart certain ideas at all. On the other the academic institution is a poisonous parasitic entity which leeches intelligence and neutralises it from a broader engagement with society, and re-codes all discourse into deliberately esoteric and unnecessarily off-putting terms. The internet may assist in this but it is vital to remember that here more so than ever it is about who you know. Of course, it allows ordinary people to access and to publish criticisms of 'intellectuals', but do these criticisms matter? Do they effect the person being critiqued at all? Could you or I bring down Habermas for the pompous imbecile that he is with a few sharp analyses? Probably not. We have democratised a minimal kind of access, but not gone much further than that. I would be genuinely interested to know how we could turn the internet and web 2.0 technologies to further break down this barrier.

Sorry for being unnecessarily aggressive before- your post was obviously perfectly reasoned for the most part.
 
I'm not a fan of the Frankfurt school, (asides from Walter Benjamin who is only loosely associated and in many respects goes against them) though Horkheimer and Adorno have written some interesting pieces. Habermas I always found to be pretty insufferable, though I am coming at this from a French anti-humanist / modern speculative realism background, so this is to be expected. His criticisms of Foucault's Order of Things ignore the subtlety of the work entirely. Further I don't think he opposes the general hegemonic current of neo-lib capitalism enough either, and respects democracy way too much at a time when it is an utterly debased currency. Further he claims modernity is synonymous with the enlightenment, and hence the solution to its problems is to continue to extend the enlightenment form of rationality- ie: he reverses Adorno and Horkheimer's dialectic of enlightenment... (A+H think enlightenment leads to Auschwitz, H thinks it leads to Utopia) he seems completely ignorant as to how in debt and in hoc he is to neo-lib capitalism. He is the inverse of Benjamin (who thinks there is no such thing as progress, merely unfolding within time, which doesn't necessarily mean we are approaching anything). As Fredric Jameson argues late 70s early 80s Germany was highly conservative as a society, (almost like 1950s America) and therefore it is possible that Habermas was merely reflecting this in his naive neo-19th century mindset... Basically Habermas is anti-postmodernity, pro-modernity, whereas Lyotard for example identifies post-modernity as positive, in the limited respect that certain aspects of it continue elements of modernism under new means...
 
Because he's a famous academic/intellectual people rush to the conclusion he's being an elitist.

But Habermas is just saying what anyone who posts on boards like this knows - that there's a hell of a lot of people talking shit and it's hard sometimes to find genuinely insightful material from the mountains and mountains of drivel.:D
 
1) though I am coming at this from a French anti-humanist / modern speculative realism background, so this is to be expected.

2) Further I don't think he opposes the general hegemonic current of neo-lib capitalism enough either, and respects democracy way too much at a time when it is an utterly debased currency.

3) Further he claims modernity is synonymous with the enlightenment, and hence the solution to its problems is to continue to extend the enlightenment form of rationality- ie: he reverses Adorno and Horkheimer's dialectic of enlightenment... (A+H think enlightenment leads to Auschwitz, H thinks it leads to Utopia)

4) he seems completely ignorant as to how in debt and in hoc he is to neo-lib capitalism.

5) ...Habermas was merely reflecting this in his naive neo-19th century mindset...

6) Basically Habermas is anti-postmodernity, pro-modernity,

7) whereas Lyotard for example identifies post-modernity as positive, in the limited respect that certain aspects of it continue elements of modernism under new means...

1) Quite! Noted immediately.

2) He opposes it impeccably and argues for a radical democracy! I wish [and I'm sure you do, too, if you think it through carefully] we lived in anything vaguely similar to what he is advocating...

3) Nope, that is but a strand of it. Moreover, there is no automatism in it, for Habermas: it all relies, in the end, on a competent Subject [intellectually, morally etc.]! To say that it has a certain potential thanx to certain possibilities in some of its structures, institutions, processes and procedures is one thing but what you say is simply not there.

4) Completely false! If you take a good look into globalisation you will see that this is but an option. But not the only one by any measure! And in that regard he is a universalist but it has nothing to do with Neo-Libs, who he consistently attacks!

5) I think you're utterly unfair and take him for a school kid that he most certainly isn't. Back to the original text, as Held would say. Sorry but...

6) Sure he is. And right he is, too! But not any Modernity, as it has different strands and he knows it better than anyone, I would argue!

7) That is so general it means nothing. In that sense anyone can agree with it. Modernity continues. No such thing as "post-modernity" is possible, i.e. a completely novel epoch by virtue of somebody simply slapping a "post" prefix to Modernity. Wishful thinking!
 
2) He opposes it impeccably and argues for a radical democracy! I wish [and I'm sure you do, too, if you think it through carefully] we lived in anything vaguely similar to what he is advocating...
Do you want to expand on this a bit? - democracy is a slippery word as I'm certain you are aware. [ie- a practice of voting in elections or a form of direct people power or what...?]

His unproblematic notion of enlightenment means that he is indeed in hoc to neo-lib hegemony, even if he might not like to think that and actually explicitly disavow such a possibility (don't ever take philosophers at their word they lie constantly...) Habermas is a backwards step from the earlier Frankfurt School, IME.

That is so general it means nothing. In that sense anyone can agree with it. Modernity continues. No such thing as "post-modernity" is possible, i.e. a completely novel epoch by virtue of somebody simply slapping a "post" prefix to Modernity. Wishful thinking!

I just think this is plainly false. post-modernity is continuous with modernity, rather than a radical break, but it is also qualitatively distinct, especially the further we get into it. As far this debate goes, I naturally side with Jameson and Lyotard (and Baudrillard) against Habermas, who seems deluded (a literal man of the nineteenth century). The whole point of late capitalism is that everywhere modernity, progress, historicity are dissolved, and it is this dynamic of the postmodern which is at work in our disillusioned broken politics. Everywhere a constant flux of change, of fashion, without ever arriving at the new. The nature of post-modernity is to encompass all previous epochs- but merely as surface, so yes it seems as if modernity continues, but as does everything else, as surface frippery. The truths which drove modernity have fallen (and anyway, the confusion of modernity with enlightenment is already a bit of an error, is it not?) Of course I would prefer to connect back to the real modernity (the early 20thc avant gardes, the project to create a new man etc, the "lust for the real" as Badiou has characterized it) however this is lost and all attempts to recapture it collapse either into a melancholic politics of withdrawal and defeat or tangentially support the hegemonic status quo.
 
Do you want to expand on this a bit? - democracy is a slippery word as I'm certain you are aware.

There's nothing slippery about the progress from only some having the vote to universal suffrage. Or from the equation between ownership and power [feudalism] and no such unmediated thing in Modernity, especially the recent stages of it! Get over it.

His unproblematic notion of enlightenment means that he is indeed in hoc to neo-lib hegemony, even if he might not like to think that and actually explicitly disavow such a possibility (don't ever take philosophers at their word they lie constantly...) Habermas is a backwards step from the earlier Frankfurt School, IME.

This has nothing to do with Habermas. You might want to read it without the blinkers and aversion [or maybe even hatred?] turned on...

I just think this is plainly false. post-modernity is continuous with modernity, rather than a radical break, but it is also qualitatively distinct...

It cannot be both at the same time. Even if you're a bad dialectician.

As far this debate goes, I naturally side with Jameson and Lyotard (and Baudrillard) against Habermas, who seems deluded (a literal man of the nineteenth century). The whole point of late capitalism is that everywhere modernity, progress, historicity are dissolved, and it is this dynamic of the postmodern which is at work in our disillusioned broken politics.

This is a dynamics of Modernity itself: the one which hasn't got just one option, as it is an open project. You might wanna think about the very essence/meaning of an "open project"... It immediately invokes possibilities of both hitting it and missing... even badly. Do you really think he never heard of genocide, WWI, WWII, Bosnia etc.?

Everywhere a constant flux of change, of fashion, without ever arriving at the new. The nature of post-modernity is to encompass all previous epochs- but merely as surface, so yes it seems as if modernity continues, but as does everything else, as surface frippery.

My word. Someone should break it to you gently: the end of slavery, feudalism, female liberation, abolishing of census for voting purposes, reduction in poverty, welfare state, outlawing of child labour, serious exploitation of women and the weak and so and so forth... Working on it world-wide, not there yet by any means. Also, possibilities of it going backwards, too. But, Modernity is not for believers and the faint-hearted! It takes a fighter, really - not a "I want guarantees before I commit to this project" kinda "princely person"...

Constant change does involve a possibility of fashion, yes. There's no certainty that a proper change for the better will arrive but one should be adult enough not to ask for certainties where there can be none... No such thing as 100% prediction and warranty in all thing Human. Maybe you should revisit what you expect from us... in a very short space of time, that is...

The truths which drove modernity have fallen (and anyway, the confusion of modernity with enlightenment is already a bit of an error, is it not?)

No, Habermas, I repeat, does not do that! Back to the original text with good will and an open mind. You might wanna be ready to eat your words afterwards, too... Just a friendly warning...
 
Votes that mean nothing? A mere ritual with no effect? This is democracy? Democracy is debased currency, it gives no lever of control. It propagates a serial type of engagement, ie: dis-empowerment. If this is democracy, a veil for a an absence of control by the people, then indeed I am anti-democracy.

Further, it is totally possible for something to emerge in a continuous fashion without a decisive break, and it is this which characterises the modern/postmodern divide.

Finally, I think I am in accord with Alain Badiou when I say that democratic materialism (his term for a biopolitical regime of a "metaphysics of suffering" which reifies the human-as-suffering-body, and is the ethico-political substrate of neoliberalism) is not any kind of ground upon which to build a radical project. Its godless humanism leaves us with man-as-domesticated animal, suitable only for making comfortable. The more radical projects which are truly identifiable with modernism (for example human-as-project, becoming or opening to follow Sartre, or human-as-inhuman void- potentiated via the disappearance of the 19th century epistemological self-conception of the human filled up with finitude, to follow Foucault in a Nietzschean register) are the natural competitors to this. I do not believe in the kind of progress which the enlightenment and Habermas identify- it is a myth, and at this stage an absolutely pernicious one, which serves the status quo. It is literally to remain trapped within the episteme of the late 19thc! It gives us no tools with which to oppose integrated world capitalism, for it is an emanation of that very phenomenon. What is necessary is to firstly admit to the death of modernity, only then is it possible to analyse the subtleties of late capitalism with any degree of sophistication. It is likely that you will be unable to convince me Gorski as the reason I dislike Habermas is that I do not believe in democracy of the form he puts forward, nor in the kind of humanism he proposes, nor in the kind of notion of progress which remains central to his work. He is as radical as Tony Blair...
 
a "metaphysics of suffering" which reifies the human-as-suffering-body, and is the ethico-political substrate of neoliberalism

Precisely the opposite is the case - neoliberalism champions limitless mutability, change-without-limits, "all that is solid melts into air" - the idea of the body as material limit, a horizon of species-being, is a critical concept, antagonistic to neoliberalism.
(See Eagleton on tragedy etc,)
 
I'm sorry, kopelgep, I am no believer...

Btw, "radicalism" of the kind I suspect you use and take as a ground from which to attack Habermas, is something of a get-out clause: nothing of the "revolutionary" sort works any more. Sorry if that hurts. It's oh so infatuating, as it [no more possobilities for a revolution of a sudden, violent kind] doesn't really require one to get down and get dirty but continue lamenting from the sidelines...

"Radical democracy", on the other hand - maybe, just maybe - might be achievable, in the medium to long run... If one gets down and get seriously dirty!

No blood, no sexiness, no seriously ecstatic stuff but...

Maybe...
 
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