{"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":142,"pdf_page":146,"physical_index":146,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"10e75299e416abe5752672bea7deb368cd5bba93dd73c62a93f9dd2a47a7f999"},"chapter":"C H R I S T I A N F U C H S CRITICAL THEORY OF COMMUNICATION","content":"4.6.5. The Ethics of Co-operation\n\nFor Marcuse, ethics is connected with questions of what can and should be because society can reduce pain, misery, and injustice (Marcuse 1964a, 106) and use existing resources and capacities in ways that satisfy human needs in the best possible way and minimise hard labour (Marcuse 1964a, 112). A false condition of society or of a social system would mean that its actuality and its potentiality difer. Marcuse stresses that in capitalism oppressed humans are alienated because they do not possess the means of production and the fruits thereby produced. He says that alienation means that humans and society are alienated from their essence. The sublation of the alienation of labour and man by establishing a realm of freedom means the realisation of the human and social essence. One can read the works of Marx as a deconstruction of ideology, the identification of potentials that strengthen the realisation of human freedom, and the suggestion that humans should act in ways that realise potentials that increase the co-operative character of society.\n\nHere both chance and necessity are important: existing structures, social relations and forces of production in economy, polity, and culture, determine certain potentials of societal development (necessity). Human beings in social practices realise potentials by creating actuality (chance). Freedom here is freedom to create novelty that is conditioned (enabled and constrained) by societal reality. Marx’s works can be interpreted as ethics of liberation and cooperation in so far as they suggest that humans should act in ways that bring society closer to the latter’s co-operative essence. Marx’s stress on socialisation (Vergesellschaftung) shows that he saw co-operation as an essential societal phenomenon and considered the realm of freedom as the realisation society’s co-operative essence. This is what Marx means when he for example speaks of ‘the return of man from religion, family, state, etc., to his human, i.e., social mode of existence’ (Marx 1844, 103), the ‘complete return of man to himself as a social (i.e., human) being’ (Marx 1844, 102), ‘the positive transcendence of private property as human self-estrangement, and therefore as the real appropriation of the human essence by and for man’ (Marx 1844, 102). For Marx, co-operation is an objective principle that results in a categorical imperative that in contrast to Kant stresses the need for an integrative democracy and to overthrow all relations of domination and exploitation.\n\nSuch a reading of Marxian works implies the ethics of co-operation. Cooperation is a type of social relationship for achieving social integration that is diferent from competition. Co-operation is a specific type of communication and social relationship, in which actors achieve a shared understanding of social phenomena, make concerted use of resources so that new systemic qualities emerge, engage in mutual learning, all actors benefit, and feel at home and comfortable in the social system that they jointly construct. Co-operation in this sense is (or at least can be visualised as being) the highest principle of morality. It is the foundation of an objective dimension of ethics, co-operative ethics. All human beings strive for happiness, social security, self-determination, self-realization, inclusion in social systems so that they can participate in decision processes, co-designing their social systems. Competition means that certain individuals and groups benefit at the expense of others, there is an unequal access to structures of social systems. This is the dominant organisational structure of modern society. Modern society hence is an excluding society.\n\n142\n\nCritical Theory of Communication","previous_page":141,"next_page":143}