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ParsingHabermas's"bourgeoispublicsphere"MichaelMcKeonPublic.Habermas'spointisnotthatt...
Parsing Habermas's "bourgeois public sphere"
Michael McKeon
Public. Habermas's point is not that the idea of the public came into being in early modern Europe--it is hard to imagine a human culture that lacks some concept of the public--but that the idea of the public cohered in this period with unprecedented explicitness, defined both as a political institution opposed to the privacy of civil society and as a notional entity--the public-within civil society. Not the content of debate but the very fact of it--the making explicit of what formerly had been tacit--lies at the heart of the Habermasian notion of the public sphere. "Discussion within such a public presupposed the problematization of areas that until then had not been questioned" (36). In traditional societies, where the production of culture was embedded within and undetachable from political and religious authority, the "sacramental character" of culture was a given, a tacit implication of that authority. In civil society, however, "the private people for whom the cultural product became available as a commodity profaned it inasmuch as they had to determine its meaning on their own (by way of rational communication with one another), verbalize it, and thus state explicitly what precisely in its implicitness for so long could assert its authority" (37). Thus rationalized, mere opinion acquired the ostensive self-consciousness of "public opinion": "the opinion of the public that put its reason to use was no longer just opinion; it did not arise from mere inclination but from private reflection upon public affairs and from their public discussion" (94).
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Michael McKeon
Public. Habermas's point is not that the idea of the public came into being in early modern Europe--it is hard to imagine a human culture that lacks some concept of the public--but that the idea of the public cohered in this period with unprecedented explicitness, defined both as a political institution opposed to the privacy of civil society and as a notional entity--the public-within civil society. Not the content of debate but the very fact of it--the making explicit of what formerly had been tacit--lies at the heart of the Habermasian notion of the public sphere. "Discussion within such a public presupposed the problematization of areas that until then had not been questioned" (36). In traditional societies, where the production of culture was embedded within and undetachable from political and religious authority, the "sacramental character" of culture was a given, a tacit implication of that authority. In civil society, however, "the private people for whom the cultural product became available as a commodity profaned it inasmuch as they had to determine its meaning on their own (by way of rational communication with one another), verbalize it, and thus state explicitly what precisely in its implicitness for so long could assert its authority" (37). Thus rationalized, mere opinion acquired the ostensive self-consciousness of "public opinion": "the opinion of the public that put its reason to use was no longer just opinion; it did not arise from mere inclination but from private reflection upon public affairs and from their public discussion" (94).
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才疏学浅,对哲学什么的不在行,仅供参考!
浅析哈贝马斯的《资产阶级公共领域》
迈克尔·麦基翁
公共,哈贝马斯的观点与进入早期欧洲关于公共的观点不同——很难想象一种缺乏公共概念的人类文化——但是在这个时代的关于公共的观点符合前所未有的明确,确定作为与民间社会对立的政治制度和理论上的独立存在——公共——在民间社会范围内。不是辩论的内容而是事实——以前所暗示的明确性——隐藏于哈贝马斯的关于公共领域观点的要点中。“在这样一个公共范围内的讨论意味着到那时还没有质疑过的那个领域的问题化”(36)。.在传统的植入文化产物和与政治宗教权利不可分的社会中,文化的“圣典角色”是一种被给定的、不言而喻的角色。然而,在民间社会里,“为了个人,文化产物作为一种商品而变得可用,但是这样的个人不尊重它是由于他们不得不自己决定它的意思(通过与他人的理智的沟通),描述它,并且将它的内涵长期陈述的如此明确精确使它能够维持它自己的角色”(37).如此合理化的、纯粹的观点获得了“公共观点”以事实例证的自觉意识:“关于通过它的理智来检验使用的公共的观点不仅仅只是观点;它没有产生于纯粹的嗜好而是产生于与公共事务有关的个人反应和他们的公共讨论”(94)。
浅析哈贝马斯的《资产阶级公共领域》
迈克尔·麦基翁
公共,哈贝马斯的观点与进入早期欧洲关于公共的观点不同——很难想象一种缺乏公共概念的人类文化——但是在这个时代的关于公共的观点符合前所未有的明确,确定作为与民间社会对立的政治制度和理论上的独立存在——公共——在民间社会范围内。不是辩论的内容而是事实——以前所暗示的明确性——隐藏于哈贝马斯的关于公共领域观点的要点中。“在这样一个公共范围内的讨论意味着到那时还没有质疑过的那个领域的问题化”(36)。.在传统的植入文化产物和与政治宗教权利不可分的社会中,文化的“圣典角色”是一种被给定的、不言而喻的角色。然而,在民间社会里,“为了个人,文化产物作为一种商品而变得可用,但是这样的个人不尊重它是由于他们不得不自己决定它的意思(通过与他人的理智的沟通),描述它,并且将它的内涵长期陈述的如此明确精确使它能够维持它自己的角色”(37).如此合理化的、纯粹的观点获得了“公共观点”以事实例证的自觉意识:“关于通过它的理智来检验使用的公共的观点不仅仅只是观点;它没有产生于纯粹的嗜好而是产生于与公共事务有关的个人反应和他们的公共讨论”(94)。
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2011-06-03
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解析哈贝马斯的“市民阶级的公共领域”
迈克尔McKeon
公众。摘要哈贝马斯所谓的观点是公众的想法的诞生在早期的现代欧洲——的时候,很难想象一个人类文化的概念,缺少一些公众的想法——但是,在这一时期的公共cohered以前所未有的明示,定义既作为一项政治制度反对隐私的公民社会和作为一个象征性的实体——public-within公民社会。没有内容的争论,但是事实作出明确的——什么是隐性的),存在着以前的核心观念,Habermasian公共领域”。“在如此公开讨论的problematization相减”的区域,在那之前从来没有受到质疑”(36)。在传统的社会,在那里生产的文化是内嵌和好多从政治和宗教权威,“圣典性格”的基础上,给出了一种文明是一种隐性的涵义,权威。然而,在公民社会“民营人,文化产品成为可作为一种商品亵渎我因为他们必须确定其意义对他们自己的(通过合理的通信与另一个人),讨论关于它,从而明确其含蓄更准确的说是什么这么长时间可以声明自身的权威”(37)。因此合理化、纯粹的自我意识的认知观点获得“民意”:“意见的公众,把它的理由用不再只是意见;它没有出现仅仅从倾向,但从私人反思公共事务,并从公共讨论”(94)。
迈克尔McKeon
公众。摘要哈贝马斯所谓的观点是公众的想法的诞生在早期的现代欧洲——的时候,很难想象一个人类文化的概念,缺少一些公众的想法——但是,在这一时期的公共cohered以前所未有的明示,定义既作为一项政治制度反对隐私的公民社会和作为一个象征性的实体——public-within公民社会。没有内容的争论,但是事实作出明确的——什么是隐性的),存在着以前的核心观念,Habermasian公共领域”。“在如此公开讨论的problematization相减”的区域,在那之前从来没有受到质疑”(36)。在传统的社会,在那里生产的文化是内嵌和好多从政治和宗教权威,“圣典性格”的基础上,给出了一种文明是一种隐性的涵义,权威。然而,在公民社会“民营人,文化产品成为可作为一种商品亵渎我因为他们必须确定其意义对他们自己的(通过合理的通信与另一个人),讨论关于它,从而明确其含蓄更准确的说是什么这么长时间可以声明自身的权威”(37)。因此合理化、纯粹的自我意识的认知观点获得“民意”:“意见的公众,把它的理由用不再只是意见;它没有出现仅仅从倾向,但从私人反思公共事务,并从公共讨论”(94)。
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