{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"dadb939e-7360-4727-a1fb-be08c2f7a611","title":"Critical Theory of Communication New Readings of Lukács, Adorno, Marcuse, Honneth and Habermas in the Age of the Internet","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781911534044","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"dadb939e-7360-4727-a1fb-be08c2f7a611","id":"dadb939e-7360-4727-a1fb-be08c2f7a611","uuid":"dadb939e-7360-4727-a1fb-be08c2f7a611","title":"Critical Theory of Communication New Readings of Lukács, Adorno, Marcuse, Honneth and Habermas in the Age of the Internet","normalized_title":"criticaltheoryofcommunicationnewreadingsoflukácsadornomarcusehonnethandhabermasintheageoftheinternet","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781911534044","isbns":["9781911534044","9781911534051","9781911534068","9781911534075"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":236,"navigation_url":"https://workshop.closeclaw.top/ai/book/dadb939e-7360-4727-a1fb-be08c2f7a611","title_url":"https://workshop.closeclaw.top/ai/title/Critical%20Theory%20of%20Communication%20New%20Readings%20of%20Luk%C3%A1cs%2C%20Adorno%2C%20Marcuse%2C%20Honneth%20and%20Habermas%20in%20the%20Age%20of%20the%20Internet","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/dadb939e-7360-4727-a1fb-be08c2f7a611/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/dadb939e-7360-4727-a1fb-be08c2f7a611/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/dadb939e-7360-4727-a1fb-be08c2f7a611","page_url":"https://workshop.closeclaw.top/api/ai/books/dadb939e-7360-4727-a1fb-be08c2f7a611/page","search_url":"https://workshop.closeclaw.top/api/ai/books/dadb939e-7360-4727-a1fb-be08c2f7a611/search"},"page":{"printed_page":135,"pdf_page":139,"physical_index":139,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"691b7cfd5bb13ef77706862fa3dc801c6e3891950b10a796452551822ca7b855"},"chapter":"C H R I S T I A N F U C H S CRITICAL THEORY OF COMMUNICATION","content":"Social media corporations, advertising and management gurus and uncritical social media scholars that celebrate capitalist platforms associate with social media that it enables everyone to get and share information, to communicate, engage, produce and distribute content, connect with others. A further claim is that producing, connecting, sharing, communicating, engaging via social media enhances humans’ quality of life and society’s quality and transparency. In the analysed statements, there is an underlying assumption that social media makes society necessarily more open, transparent, and connected, whereas aspects of closure and power are not considered. If they are considered, they are only framed in such a way that social media empowers users. Social media ideology reflects Henry Jenkins’ concept of participatory culture that assumes that social media enables a culture ‘in which fans and other consumers are invited to actively participate in the creation and circulation of new content’ (Jenkins 2008, 331) and in which there is ‘strong support for creating and sharing creations with others’ (Jenkins et al. 2009, 5).\n\nThe problem of this approach is the simplistic understanding of participation as content-creation and sharing that ignores the political connotation of participation as participatory democracy, a system, in which all people own and control and together manage the systems that afect their lives (Fuchs 2014c, chapter 3). The engaging/connecting/sharing-ideology is an ideology because it only views social media positively and is inherently technological-deterministic. It assumes that social media technologies as such have positive efects and disregards the power structures and asymmetries into which it is embedded.\n\nThis engaging/connecting/sharing-ideology is however not just typical for Western corporate social media such as Twitter, Facebook, YouTube, Pinterest, Tumblr or Instagram, but is also shared and communicated by Chinese corporate social media companies such as Baidu, Sina Weibo, Renren and Tencent. This circumstance indicates that both Chinese and Western Internet capitalism use quite comparable neoliberal ideologies for legitimatising themselves. Social media ideology is a form of one-dimensional thought both in the East and the West: It is silent about exploitation and disadvantages that users may have from capitalism’s and the capitalist state’s control of the Internet. Eastern and Western social media capitalists not just share the engaging/connecting/ sharing-ideology, but also the same capital accumulation model that is based on targeted advertising and the exploitation of users’ digital labour (Fuchs 2015, chapter 7).\n\n4.5.6. Repressive Tolerance in the Social Media Age\n\nMarcuse argued that tolerance is repressive and administered pseudo-tolerance and intolerance when there are ‘indoctrinated individuals who parrot’ (Marcuse 1969, 90) so that alternative voices are not present and when monopolies and ideologies dominate the media and the public sphere. ‘But with the concentration of economic and political power and the integration of opposites in a society which uses technology as an instrument of domination, efective dissent is blocked where it could freely emerge: in the formation of opinion, in information and communication, in speech and assembly’ (Marcuse 1969, 95). The consequence of all of this is that ‘tolerance mainly serves the protection and preservation of a repressive society’ (Marcuse 1969, 111).\n\nHerbert Marcuse and Social Media\n\n135","previous_page":134,"next_page":136}