"Die Wikipedia präsentiert das Wissen der Welt im digitalen Zeitalter. Damit stellt sie sich in eine Linie mit den Aufklärern des 18. Jahrhunderts - und quer zu den irrationalen Exzessen digitaler Filterblasen. Aber wie sehen die Produktionsbedingungen dieses Wissens in der Praxis aus und nach wel
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chen Kriterien wird »wahres« von »falschem« Wissen unterschieden? Olaf Rahmstorf diagnostiziert aus einer wissenssoziologischen Perspektive einen verkürzenden Formalismus, der sich vor inhaltliche Argumentation schiebt. Hiervon ausgehend analysiert er den »Neutral point of view«, das formale und epistemologische Kernstück der Wikipedia, konfrontiert ihn mit den Erkenntnissen zeitgenössischer Rationalitätstheorien und entwickelt daraus schließlich eine diskurstheoretische Bestimmung der Wikipedia." (Verlagsbeschreibung)
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"This book explores the nature of technology—participatory media in particular—and its effects on our friendships and our fundamental sense of togetherness. Situating the notion of friendship in the modern era, the author examines the possibilities and challenges of technology on our friendships
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. Taking a media ecology approach to interpersonal communication, she looks at issues around phenomenology, recognition of friends as unique, hermeneutics in a digital world and mediated communication, social dimensions of time and space, and communication ethics. Examining friendship as a communicative phenomenon and exploring the ways in which it is created, sustained, managed, produced, and reproduced, this book will be relevant to scholars and students of interpersonal communication, mediated communication, communication theory and philosophy, and media ecology." (Publisher description)
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"Love and Communication is an intriguing philosophical and religious inquiry into the meaning of "talk" - and ultimately the meaning of "being human." Taking an historical approach, Paddy Scannell argues that the fundamental media of communication are (and always have been) talk and writing. Far fro
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m being made redundant by twentieth-century new media (radio and television), these old media laid the foundation for today's technologies (AI and algorithms, for instance). Emphasizing these linkages, Scannell makes the case for recognizing what a religious sensibility might reveal about these technologies and the fundamental differences between a humanmade world and a world that is beyond our grasp. Drawing on the pioneering work of John Durham Peters, the book proposes that communication and love go together, which can be understood in two ways: as a human accomplishment, or a divine gift. Ultimately, the essential conundrum of today is highlighted: do we wish to remain in a human-human world, or are we in the early stages of a human-machine world, and a world defined by machine-machine interactions?" (Back cover)
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"Shitstorms, Hate Speech oder virale Videos, die zum Klicken, Liken, Teilen bewegen: Die vernetzte Gesellschaft ist von Affekten getrieben. Die Beiträge des Bandes nehmen die medientechnologischen Entwicklungen unserer Zeit in den Blick und untersuchen sie aus der Perspektive einer kritischen Affek
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t- und Sozialphilosophie. Sie zeigen: Soziale Medien und digitale Plattformen sind nicht nur Räume des Austauschs, sie erschaffen Affektökonomien - und darin liegt auch ihre Macht. Indem sie neue Modalitäten des sozialen Umgangs stiften und damit die Formen der Artikulation bestimmen, verschieben sie auch die politische Topographie." (Verlagsbeschreibung)
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"In sintesi, ogni azione comunicativa è preceduta da una relazione sociale, che la rende esplicita, che può influire su di essa e, a sua volta, può modificare quella relazione e farne emergere un’altra, si sia coscienti o meno. Da ciò si comprende che in una società come quella contemporanea,
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chiamata a rispondere alla sfida di imparare a vivere insieme in contesti multiculturali, diventa prioritario, per le scienze della comunicazione, mettere in evidenza il rapporto che esiste tra comunicazione e relazione sociale ed agire di conseguenza. Nel passaggio successivo si è approfondito il pensiero donatiano sulla comunicazione, sottolineando alcuni tra i punti in cui l’autore presenta uno sguardo originale: intendere la comunicazione come un’azione reciproca (rel/azione), tra coscienze (soggetti agenti), che accade all’interno di una relazione pre-esistente, dando vita ad una nuova relazione emergente (terzo), potendo produrre beni relazionale e processi di morfogenesi (cambiamento) sociale." (Conclusioni, pagina 225-226)
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"This book aims to be the first comprehensive exposition of "mindful journalism"-drawn from core Buddhist ethical principles-as a fresh approach to journalism ethics. It suggests that Buddhist mindfulness strategies can be applied purposively in journalism to add clarity, fairness and equity to news
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decision-making and to offer a moral compass to journalists facing ethical dilemmas in their work. It comes at a time when ethical values in the news media are in crisis from a range of technological, commercial and social factors, and when both Buddhism and mindfulness have gained considerable acceptance in Western societies." (Publisher description)
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"In this chapter, Maulana Karenga explores ancient and ongoing African traditions of communicative practice in understanding African American rhetoric. For Karenga, African rhetoric is essentially the communicative practice that is oriented to building community and bringing good into the world, whi
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ch is in stark contrast to the utilitarian inclination of contemporary Western rhetoric that accentuates persuasiveness without sufficient consideration of the ethical dimension. From a Kawaida vantage point, he argues that African rhetoric is a rhetoric of community, resistance, reaffirmation, and possibility." (Page 211)
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"Although it is often viewed negatively in the West, silence is interpreted as a sign of interpersonal sensitivity, mutual respect, a sens of personal dignity, affirmation, and wisdom in the cultural context of India. At the individual level, silence serves as the means for the individual soul to ac
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hieve union with the universal spirit in the Hindu practice of yoga. At the interpersonal level, silence is used in Indian social interactions to maintain harmony, avoid conflict, and exert punishment. At the public level, as manifested in the Gandhian movement of satyagraha, self-restraint, patience, and protest against social and political injustice are communicated in silence and particularly significant in the civic sphere of Indian life. Jain and Matukumalli urge communication scholars and students to recognize and realize the value of silence and its full potential in intracultural and intercultural interactions." (Abstract)
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"In this chapter, Guo-Ming Chen portrays two faces of communication in Chinese culture. He thematizes harmony, one of the core Chinese cultural values, to paint a picture of the first face. According to him, in order to achieve harmony, Chinese people would (1) follow the principles of jen (benevole
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nce), yi (righteousness), and li (rite/courtesy), (2) properly adjust to shi (temporal contingencies), wei (spatial contingencies), and ji (the first imperceptible beginning of movement), and (3) strategically exercise guanxi (interrealtion), mientze (face), and power. This harmony-oriented communication can also be understood in light of other Chinese cultural concepts such as mientze (face), guanxi (interrelation), yuan (destined relations), keqi (politeness), bao (reciprocity), feng shui, and zhan bu (divination). Chen then moves on to paint a picture of the second face, which is the dark side of Chinese communication, that appears when harmony cannot be upheld." (Page 273)
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"According to Dissanayake, the Sarvodaya movement encompasses the ideal of the harmonious social order and the principle of self-reliance and self-transformation as envisioned and encouraged by Buddhist teaching. The Sarvodaya movement also duly asserts that the idea of development should include no
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t merely materialistic and economic advancement but also moral growth and social fulfilment. Dissanayake outlines four main approaches to communication and development and succintly states that it is the notion of self-reliance that distinguishes the Sarvodaya movement from the dominant paradigm of development communication." (Page 467)
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"Why is McLuhan important? What use can we make of his approach to the media today? In this critical introduction, McLuhan's contribution is explained and his reputation reassessed." (Publisher description)
"This article proposes 3 principles and 3 imperatives as the philosophical foundations of a global journalism ethics. The central claim is that the globalization of news media requires a radical rethinking of the principles and standards of journalism ethics, through the adoption of a cosmopolitan a
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ttitude. The article explains how and why ethicists should construct a global journalism ethics, using a contractualist approach. It then formulates 3 "claims" or principles: the claims of credibility, justifiable consequence, and humanity. The claim of humanity is developed further by the formulation of 3 imperatives: to act as a global agent, to serve world citizens, and to enhance nonparochial understandings. The article concludes by considering some implications of a cosmopolitan attitude for the practice of journalism.
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