By Diana Saco
The net has been billed by way of a few proponents as an "electronic agora" ushering in a "new Athenian age of democracy." That statement assumes that cyberspace's digital atmosphere is suitable with democratic perform. however the nameless sociality that's intrinsic to the web turns out at odds with theories of democracy that presuppose the prospect, at the very least, of face-to-face conferences between electorate. the net, then, increases provocative questions on democratic participation: needs to the general public sphere exist as a actual area? Does citizenship require a physically presence?
In Cybering Democracy, Diana Saco boldly reconceptualizes the connection among democratic participation and spatial realities either real and digital. She argues that our on-line world needs to be seen as a produced social area, one who fruitfully confounds the ordering conventions of our actual areas. inside this leading edge framework, Saco investigates fresh and ongoing debates over cryptography, hacking, privateness, nationwide defense, info keep an eye on, and net tradition, targeting how varied online practices have formed this actual social area. within the strategy, she highlights primary matters concerning the importance of corporeality within the improvement of civic-mindedness, the workout of citizenship, and the politics of collective motion.
Diana Saco is an self reliant student established in fortress Lauderdale, Florida
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Additional info for Cybering democracy : public space and the Internet
This suggests that we are dealing with an other space. These overlays of different spaces (physical and virtual) and the relationships between them are what need to be theorized. Other Spaces So far, I have said very little about the place of discourse in the constitution of social space, even though some sense of the discursive is already implied in Lefebvre’s discussion of representations of space and symbolic reappropriations in the spaces of representation. 11 These symbolic associations, moreover, are not only linguistic, but also nonlinguistic (Laclau and Mouffe 1987, 82‒84): that is, they involve both words and things.
The latter are idealized versions of society that have no real existence: they are “fundamentally unreal spaces” (1986, 24), a discursive “consolation” with “no real locality” (1994b, xviii). By contrast, heterotopias are real, existing places that function as “counter-sites” (1986, 24). The mirror, according to Foucault, is an example of both a utopia and a heterotopia: Theorizing Spaces 15 The mirror is . . a utopia, since it is a placeless place. In the mirror, I see myself there where I am not, in an unreal, virtual space that opens up behind the surface; I am over there, there where I am not, a sort of shadow that gives my own visibility to myself, that enables me to see myself there where I am absent: such is the utopia of the mirror.
Produces a space, its own space” (31), and second, that a new space will arise out of contradictions within the abstract space of the modern, neocapitalist social formation. So despite the more central role he accords to space in his philosophy, the underlying logic of social development in his analysis—the motor of change, if you will—is still time. The passage of time is what will permit the contradictions within the capitalist spaceeconomy to rise up and effect a new space and hence new possibilities: “[I]t can be shown that abstract space harbours speciﬁc contradictions.
Cybering democracy : public space and the Internet by Diana Saco