By Diana Saco
The web has been billed via a few proponents as an "electronic agora" ushering in a "new Athenian age of democracy." That statement assumes that cyberspace's digital surroundings is appropriate with democratic perform. however the nameless sociality that's intrinsic to the web turns out at odds with theories of democracy that presuppose the prospect, no less than, of face-to-face conferences between voters. the net, then, increases provocative questions on democratic participation: needs to the general public sphere exist as a actual house? Does citizenship require a physically presence?
In Cybering Democracy, Diana Saco boldly reconceptualizes the connection among democratic participation and spatial realities either real and digital. She argues that our on-line world has to be considered as a produced social house, one who fruitfully confounds the ordering conventions of our actual areas. inside this leading edge framework, Saco investigates contemporary and ongoing debates over cryptography, hacking, privateness, nationwide protection, info keep watch over, and net tradition, targeting how diverse online practices have formed this actual social area. within the technique, she highlights primary matters concerning the value of corporeality within the improvement of civic-mindedness, the workout of citizenship, and the politics of collective motion.
Diana Saco is an self sustaining student dependent in castle Lauderdale, Florida
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Extra resources for Cybering democracy : public space and the Internet
These overlays of different spaces (physical and virtual) and the relationships between them are what need to be theorized. Other Spaces So far, I have said very little about the place of discourse in the constitution of social space, even though some sense of the discursive is already implied in Lefebvre’s discussion of representations of space and symbolic reappropriations in the spaces of representation. 11 These symbolic associations, moreover, are not only linguistic, but also nonlinguistic (Laclau and Mouffe 1987, 82‒84): that is, they involve both words and things.
The inauguration of private property as the general basis of the social economy, and the division of the land into privately held and precisely demarcated plots; the juridical assumption of the individual body as the basic social unit; the progressive outward expansion of European hegemony through the conquest, colonization and defence of new territories; the division of global space into mutually exclusive nation-states on the basis of some presumed internal homogeneity of culture (albeit a division brought about with economic motivation and through military force): these and other shifts marked the emerging space-economy of capitalism from the sixteenth century onwards and represented a powerful enactment of absolute space as the geographical basis for social intercourse.
Hence, spatial practice is best understood as the physical ﬁeld of sociospatial experience activated by (direct and indirect) human energy (movement). And, of course, given Lefebvre’s Marxist problematic, this includes work and leisure activities. Spaces are labored and played into existence. This sense of movement surfaces in Lefebvre’s description of the spatial practices of neocapitalism as “the routes and networks which link up the places set aside for work, ‘private’ life and leisure” (38, my emphasis).