{"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":163,"pdf_page":167,"physical_index":167,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"780bccd1b98196b23a685a5cd64e571695b23e3e10dd6e0a552b1a0b3c718420"},"chapter":"C H R I S T I A N F U C H S CRITICAL THEORY OF COMMUNICATION","content":"Recognition and sociality is for Honneth the immanent quality of society that allows moral judgements that can have a transcendental political meaning, i.e. constitute a political categorical imperative that society as it is, is unfair and unjust and should be politically changed.\n\nFor Honneth, reification is ‘forgetfulness of recognition’ (Honneth 2008, 56): we forget that our knowledge, being and cognition are based on recognition and empathetic engagement. If this knowledge is lost, then others are viewed as things (57). Honneth distinguished three forms of reification: reification in our relationship to others, nature/world, and ourselves. So for him there are intersubjective, objective, and subjective forms of alienation.\n\nJudith Butler argues that whereas Lukács’ approach is subject-oriented, Honneth’s is action-theoretical and interactionist (in: Honneth 2008, 98). Both would however retain ‘an Arcadian myth’ of a ‘before’ (108). She argues that both ‘love and aggression’ would be ‘coextensive with human being’ (109). The problem with this assumption becomes evident, when considering the consequences of it. It there are two equally important substances of humans – love and aggression – then they must both equally matter in child development. This assumption applies that parents have treat their kid both with love and aggression in order that the child develops, which indirectly justifies violence against children. In contrast, Tomasello stresses the importance of love, care, and communication as primary and essential in child development. Children cannot develop without love, care, and communication. However, they develop even better if they do not experience hate, violence, and isolation. This is just another formulation for saying that love, care, and communication form human and society’s social essence.\n\n5.4. Towards a Materialist Theory of Morality as Theory of Co-operation and Social Co-Production\n\nThe bottom line of Honneth’s social theory is that humans are social and moral beings and that this essence has ethical implications for what we should consider the good life. The economic, the political, and the intimate are seen as manifestations of human social and moral being. Although Honneth identifies a unifying social principle – morality – he sees the three realms of society as relatively independent on the one hand and reduces them to morality on the other hand. There is not doubt that sociality is a crucial dimension of society’s materiality: human beings cannot exist in isolation, but only in social relations. Humans are capable of distinguishing what is good and bad and so make assessments of the qualities of their social and natural environments that guide their actions. Morality is however just one feature of the human. Another crucial aspect is that humans are self-conscious beings that actively create, recreate and transform the social and natural world. They are producing and working beings.\n\nThe Internet, Social Media and Axel Honneth’s Interpretation of Georg Lukács’ Theory\n\n163","previous_page":162,"next_page":164}