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The Paradox of Political Participation: Theorizing Uncivil Society

机译:政治参与悖论:非文明社会理论化

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摘要

The paper addresses the phenomenon of civil societies turning into uncivil societies and the capacity of civil societies for self-repair. Confronted with the recent events of the rise and fall of civil society in the “Arab Spring” and in the Ukrainian Maidan movement a conceptual framework is offered for accounting for such rise and fall. It starts with the paradox that participation in public debate equally produces civil and uncivil outcomes, thus taking up the classic thesis of the “fall of reason” formulated in the tradition of “critical theory” on the “dialectics of enlightenment”. Such “dialectics” results from the interplay of three mechanisms that shape the making of a civil society: the rule of law, the market and the forum. These mechanisms have their specific historical legacy in political and social philosophy. Civil society praised by some as the outcome of the rule of law, by others as the outcome of free markets and by others as the outcome of free speech, empirically does not stand up to these normative expectations. These mechanisms produce “perverse effects”, grasped by the metaphor of monsters representing the rule of law and the market: Leviathan (the perverse effects of the rule of law) and Behemoth (the perverse of the market). These perverse effects cumulate in the emergence of uncivil society as the apotheosis of unreason. Fascism is a case for the perverse effects of public communication and political mobilization of people. After identifying the third monster, I will put forward the argument that the forum works not only as mechanism of repairing the rule of law and the market, but also as a “mechanism of self-repair” of civil so­ciety
机译:本文论述了公民社会变成非公民社会的现象以及公民社会自我修复的能力。面对“阿拉伯之春”和乌克兰梅丹运动中最近民间社会兴衰的事件,提供了一个概念框架来说明这种兴衰。始于一个悖论,即参与公共辩论会平等地产生公民和不公民的结果,从而占据了在“启蒙辩证法”的“批判理论”传统中提出的“理性下降”的经典论点。这种“辩证法”是由塑造公民社会的三个机制的相互作用产生的:法治,市场和论坛。这些机制在政治和社会哲学中都有其特定的历史遗产。公民社会在某些方面称赞其为法治的产物,而另一些则称其为自由市场的产物,而另一些人称其为言论自由的产物,在经验上并不符合这些规范性期望。这些机制产生了“有害影响”,而隐喻代表着法治和市场:“利维坦”(法治的有害影响)和“巨兽”(市场的有害存在)。这些不正当的影响在不文明社会的出现中累积为不合理的顶峰。法西斯主义是公共传播和人民政治动员的不良影响的例证。在确定了第三个怪物之后,我将提出一个论点,即论坛不仅是修复法治和市场的机制,而且是公民社会的“自我修复机制”。

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    Eder Klaus;

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