and theoretical concerns of his later work arose out of the concrete issues raised in this study. The Structural Transf ormation of the Public Sphere is a historical-sociological account of the emergence, transformation, and disintegration of the bourgeois public sphere. It combines materials and methods from sociology and economics, law and political science, and social and cultural history in an effort to grasp the preconditions, structures, functions, and inner tensions of this central domain of modern society. As a sphere between civil society and the state, in which critical public discussion of matters of general interest was institutionally guaranteed, the liberal public sphere took shape in the specific historical circumstances of a developing market economy. In its clash with the arcane and bureaucratic practices of the absolutist state, the emergen I bourgeoisie gradually replaced a public sphere in which the ruler's power was merely represented before the people with a sphere in which state authority was publicly monitored through informed and critical discourse by the people. Habermas traces the interdependent development of the literary and political self-consciousness of this new class, weaving together accounts of the rise of the novel and of literary

The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society

From the Publisher: 
A Question of Identity 
Life on the Screen is a fascinating and wide-ranging investigation of the impact of computers and networking on society, peoples' perceptions of themselves, and the individual's relationship to machines. Sherry Turkle, a Professor of the Sociology of Science at MIT and a licensed psychologist, uses Internet MUDs (multi-user domains, or in older gaming parlance multi-user dungeons) as a launching pad for explorations of software design, user interfaces, simulation, artificial intelligence, artificial life, agents, "bots," virtual reality, and "the on-line way of life." 
Turkle's discussion of postmodernism is particularly enlightening. She shows how postmodern concepts in art, architecture, and ethics are related to concrete topics much closer to home, for example AI research (Minsky's "Society of Mind") and even MUDs (exemplified by students with X-window terminals who are doing homework in one window and simultaneously playing out several different roles in the same MUD in other windows). Those of you who have (like me) been turned off by the shallow, pretentious, meaningless paintings and sculptures that litter our museums of modern art may have a different perspective after hearing what Turkle has to say. 
This is a psychoanalytical book, not a technical one. However, software developers and engineers will find it highly accessible because of the depth of the author's technical understanding and credibility. Unlike most other authors in this genre, Turkle does not constantly jar the technically-literate reader with blatant errors or bogus assertions about how things work. Although I personally don't have time or patience for MUDs,view most of AI as snake-oil, and abhor postmodern architecture, I thought the time spent reading this book was an extremely good investment.

스크린 위의 삶 = Life on the screen : identity in the age of the internet

Human beings are described by many spiritual traditions as ‘blind’ or ‘asleep’ or ‘in a dream.’ These terms refers to the limited attenuated state of consciousness of most human beings caught up in patterns of conditioned thought, feeling and perception, which prevent the development of our latent, higher spiritual possibilities. In the words of Idries Shah: “Man, like a sleepwalker who suddenly ‘comes to’ on some lonely road has in general no correct idea as to his origins or his destiny.” In some religious traditions, such as Christianity and Islam, the myth of the ‘Fall from the Garden of Eden’ symbolizes the loss of the primordial state through the veiling of higher consciousness. Other traditions use similar metaphors to describe the spiritual condition of humanity:

The Human Condition.

Keywords: a Vocabulary of Culture and Society

The year 2018 marks the twenty-fifth anniversary of publication of Joan Tronto’s Moral Boundaries: A Political Argument for an Ethic of Care. The argument advanced by Tronto in Moral Boundaries represented a significant intervention in feminist scholarship on the question of care and its provision, principally because it called our attention to the political contexts within which this work is always conducted. In this symposium, we have asked contributors to revisit Tronto’s contribution with an eye toward assessing the current state of our theoretical as well as political engagement with the question of “social reproduction” in its many forms. This symposium concludes with a response by Tronto to her interlocutors. For those who are unfamiliar with this path-breaking book or who have not read it recently, Moral Boundaries opens with a question: “What would it mean in late twentieth century American society to take seriously, as part of our definition of a good society, the values of caring — attentiveness, responsibility, nurturance, compassion, meeting others’ needs — traditionally associated with women and traditionally excluded from public consideration?” (2–3). The very asking of this question represented a challenge to much influential feminist scholarship at the

Symposium Review: 25th Anniversary of Moral Boundaries by Joan Tronto

This article explores the concept of sharing in three distinct spheres: Web 2.0, whose constitutive activity is sharing (links, photos, status updates, and so on); “sharing economies” of production and consumption; and intimate interpersonal relationships, in which the therapeutic ethos includes a cultural requirement that we share our emotions. It is argued that a range of distributive and communicative practices—not all of which are entirely new—are converging under the metaphor of sharing. Thus, practices in one sphere are conceptualized in terms of practices from other spheres. What all three spheres of sharing have in common are values such as equality, mutuality, honesty, openness, empathy, and an ethic of care. Moreover, they all challenge prevalent perceptions of the proper boundary between the public and the private.

The Social Logics of Sharing

This article explores Facebook unfriending during the Israel–Gaza conflict of 2014. We suggest that politically motivated unfriending is a new kind of political gesture. We present an analysis of a survey of 1,013 Jewish Israeli Facebook users. A total of 16% of users unfriended or unfollowed a Facebook friend during the fighting. Unfriending was more prevalent among more ideologically extreme and more politically active Facebook users. Weak ties were most likely to be broken, and respondents mostly unfriended people because they took offense at what they had posted or disagreed with it. Although social network sites may expose people to diverse opinions, precisely by virtue of the many weak ties users have on them, our findings show these ties to be susceptible to dissolution.

“I Don't like You Any More”: Facebook Unfriending by Israelis during the Israel–Gaza Conflict of 2014

The Age of Sharing

Adopting an agnotological perspective, this article extends the critical literature on APIs (application programing interfaces) by systematically showing that social media APIs are largely blind to...

An agnotological analysis of APIs: Or, disconnectivity and the ideological limits of our knowledge of social media

This article explores the Facebook unfriending of users from a majority group by members of a minority group, focusing on Palestinian and Jewish citizens of Israel. Indeed, this is the first study ...

Punching up or turning away? Palestinians unfriending Jewish Israelis on Facebook:

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