Realism in Social Representation and the Fate of the Public

IF 1.7 3区 文学 Q2 COMMUNICATION
J. Peters
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引用次数: 14

Abstract

Medieval Europe did not know institutional spheres of public and private as the Greeks and Romans did, but it did contribute one crucial dimension to the enduring repertoire of options of conceiving public life. The king’s body served as the first of many devices of symbolic condensation for social affairs. The idea of a public realm of citizens or a sociological aggregate — “the public” — did not exist until the eighteenth century. In medieval political thought, only one person was public, in the sense of being estimable and worthy of visibility: the feudal lord. Likewise, the trappings of office and “symbols of sovereignty, for instance the princely seal, were deemed ‘public’” (Habermas 1962/1974, 50). Habermas calls this form of publicity “representative,” an initially confusing term that uses the connotations of prestige, ceremony, and imposingness in the German word Repräsentation. Such publicity makes no reference to an open social site where citizens (a notion arguably quite lost from Augustine till perhaps Rousseau) participate in politics through discussion. It is rather the glory of power created by the personal presence of the feudal lord and estates (Habermas 1962/1974, 51; Habermas 1962/1989, 12-14). In contrast to the bourgeois public sphere, the medieval public sphere involved the display of prestige, not criticism, spectacle, not debate, and appearance before the people, not on their behalf (Habermas 1962/1989, 8). Its logic is succinctly stated by Prospero at the beginning of a performance within Shakespeare’s The Tempest: “No tongue! all eyes! be silent” (IV.i.59). A similar sense of the potency of the person informs the doctrine of the king’s two bodies (Kantorowicz 1957; cf. Hariman 1995, ch. 3). The king, as stated by Queen Elizabeth’s lawyers, has both a “body natural” and a JOHN DURHAM PETERS
社会再现中的现实主义与公众的命运
中世纪的欧洲不像希腊人和罗马人那样了解公共和私人的制度领域,但它确实为构思公共生活的持久选择曲目做出了重要贡献。国王的遗体是许多象征社会事务凝聚的装置中的第一个。公民的公共领域或社会群体的概念——“公众”——直到18世纪才出现。在中世纪的政治思想中,只有一个人是公众的,在值得尊敬和值得关注的意义上,那就是封建领主。同样,官职的服饰和“主权的象征,例如王公印章,被认为是‘公共的’”(Habermas 1962/1974, 50)。哈贝马斯称这种形式的公开为“代表”,这是一个最初令人困惑的术语,它使用了德语Repräsentation中威望、仪式和气势的内涵。这样的宣传没有提到一个开放的社会网站,在那里公民(这个概念可以说从奥古斯丁到卢梭都已经失去了)通过讨论参与政治。它更像是封建领主和阶层的个人存在所创造的权力荣耀(哈贝马斯1962/1974,51;哈贝马斯1962/1989,12-14)。与资产阶级的公共领域相比,中世纪的公共领域涉及声望的展示,而不是批评,景观,而不是辩论,出现在人民面前,而不是代表他们(哈贝马斯1962/1989,8)。普洛斯彼罗在莎士比亚的《暴风雨》中表演的开头简洁地陈述了它的逻辑:“没有舌头!所有的眼睛!保持沉默”(四。一。59)。一个类似的人的力量的感觉告诉了国王的两个身体的教义(Kantorowicz 1957;参考Hariman 1995,第3章)。正如伊丽莎白女王的律师所说,国王既拥有“自然的身体”,又拥有约翰·达勒姆·彼得斯
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来源期刊
Javnost-The Public
Javnost-The Public COMMUNICATION-
CiteScore
2.50
自引率
0.00%
发文量
13
期刊介绍: Javnost - The Public, an interdisciplinary peer-reviewed social and cultural science journal published by the European Institute for Communication and Culture in association with the Faculty of Social Sciences, University of Ljubljana, addresses problems of the public sphere on international and interdisciplinary levels. It encourages the development of theory and research, and helps understand differences between cultures. Contributors confront problems of the public, public communication, public opinion, public discourse, publicness, publicity, and public life from a variety of disciplinary and theoretical perspectives.
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