{"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":188,"pdf_page":192,"physical_index":192,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"37fc89b953b6528a9d60860e44597656ae340d6814c6f61d25f7a7c22f1e973b"},"chapter":"C H R I S T I A N F U C H S CRITICAL THEORY OF COMMUNICATION","content":"6.4.3. Media Dualism\n\nHabermas bases his theory on a ‘media dualism’ (Habermas 1987, 281) that separates money and power on the one hand from linguistic communication on the other hand. The world of labour and politics are conceptually split of from the world of communication. There are several theoretical limits of Habermas’ work/communication-dualism:\n\n• Habermas connects linguistic communication to human speech and thereby neglects that there are also other forms of language, which is why Marx (1867, 143) describes money as the ‘language of commodities’.\n\n• In a general sense, we can say that reaching communicative understanding and any form of communication is a form of purposeful action: the means of language is used for achieving the goal of relating oneself to other humans and reaching a joint understanding of the world.\n\n• Communication in modern society is not an immune or innocent sphere: ideologies are forms of communication and language that are highly instrumental. Ideologies instrumentalise language and meanings for justifying exploitation and domination. Communication thereby becomes an instrument of domination. Within communication studies, a specific field called strategic communication has developed. It studies how communication can be used for influencing and persuading specific audiences of particular purposes, especially in marketing and politics (see Hülsmann and Pfefermann 2011, Paul 2011). Strategic communication is just another term for propaganda that serves capitalist and bureaucratic ends. So communication is not immune from the logic of the instrumentalisation of humans and speech for domination, but can serve quite diferent purposes.\n\n• Work not only serves strategic-instrumental purposes, but can be quite altruistic and motivated by helping others and fostering the common good that benefits all. Marx was convinced that an entire society could be built on the logic of common goods. Limiting the notion of work to strategic-instrumental action deprives theory of a vocabulary for conceptualising social activities that produce use-values in a society based on solidarity, common goods and voluntary work.\n\n6.4.4. Horst Holzer on Habermas\n\nHorst Holzer7 (1935–2000) was a German sociologist of the media and one of the most prominent victims of the occupational ban in public services that was enforced against members of the German Communist Party (DKP). Holzer criticises Habermas for claiming that Marx reduces ‘the self-generative act of the human species to labor’ and has a ‘restricted conception of the species’ selfreflection through work alone’ (Habermas 1971, 42). Marx rather would see work as all forms of “societal production”8 (Holzer 1987, 23). Habermas ‘is not able to see societal production’s essential determination, namely that not only the productive forces are developed in the process of production, but also the societal relations, including communication and interaction, that humans enter in this production process’9 (Holzer 1987, 27).\n\n188\n\nCritical Theory of Communication","previous_page":187,"next_page":189}