Humor and the framing of the public sphere and public opinion in Portugal (1797-1834)

In his Answer to the Question: What is Enlightenment (1784), Kant puts forward his belief that the vocation to think freely, which humankind is endowed with, is bound to make sure that “the public use of reason” will at last act “even on the fundamental principles of government and the state [will] find it agreeable to treat man – who is now more than a machine – in accord with his dignity”. The critical reference to La Mettrie (1747), by opposing the machine to human dignity, will echo, in the dawn of the 20th century, in Bergson’s attempt to explain humor. Besides being exclusive to humans, humor is also a social phenomenon. Freud (1905) assures that pleasure originated by humor is collective, it results from a “social process”: jokes need an audience, a “third party”, in order to work and have fun. Assuming humor as a social and cultural phenomenon, this paper intends to sustain that it played a role in the framing of the public sphere and of public opinion in Portugal during the transition from Absolute Monarchy to Liberalism. The search for the conditions which made possible the critical exercise of sociability is at the root of the creation of the public sphere in the sense developed by Habermas (1962), whose perspective, however, has been questioned by those who point 2 out the alleged idealism of the concept – as opposed, for example, to Bakhtin (1970), whose work stresses diversity and pluralism. This notwithstanding, the concept of public sphere is crucial to the building of public opinion, which is, in turn, indissoluble from the principle of publicity, as demonstrated by Bobbio (1985). This paper discusses the historical evolution of the concept of public opinion from Ancient Greece doxa, through Machiavelli’s “humors” (1532), the origin of the expression in Montaigne (1580) and the contributions of Hobbes (1651), Locke (1690), Swift (1729), Rousseau (1762) or Hume (1777), up to the reflection of Lippman (1922) and Bourdieu’s critique (1984). It maintains that humor, as it appears in Portuguese printed periodicals from 1797 (when Almocreve de Petas was published for the first time) to the end of the civil war (1834) – especially in those edited by José Daniel Rodrigues da Costa but also in O Piolho Viajante, by António Manuel Policarpo da Silva, or in the ones written by José Agostinho de Macedo, as well as in a political “elite minded” periodical such as Correio Braziliense –, contributed to the framing of the public sphere and of public opinion in Portugal.

Movimentos sociais, ecologia digital, mídias radicais e as narrativas anticapitalistas na esfera pública alternativa global

This article seeks to contribute to the debate on the importance of cultural collective producers of anti-capitalist content, ownership of digital ecology by subaltern segments, the creation of the opposition media to exclusionary globalization and the articulation of alternative and radical public sphere for the recent demonstrations policies in planetary scale. Data were collected in the first half of 2013, on a course completion project in vehicles with citizen journalism characteristics ["Portal Fórum", "Outras Palavras" and "Observatório da Imprensa"]. Partial these mapping results indicate that these manifestations inherited anti-capitalist demands of previous decades, and amplified in [by digitally pathways] in political demonstrations that swept those abrasive months in major cities worldwide.

New Opportunities for Development Journalism: Enlarging the Public Sphere with ICTs

The present study examines new opportunities offered by the introduction of information and communication technologies (ICTs) to enhance the development journalism practice, in order to enlarge the public sphere and empower ordinary people to participate more actively in public debate on issues affecting their development. The analysis of the achievements and challenges faced by 32 radio stations under the UNESCO project “Empowering Local Radios with ICTs” offers an overview of the introduction of ICTs in different contexts, within and among seven countries in Sub- Saharan Africa. Even though the lack of ICTs access and knowledge is still a concern in the developing world, especially in rural areas, these new tools can be adapted to each context and foster a more pluralistic and participative media in order to address people’s needs and promote social change.

Which European Public Sphere? Normative Standards and Empirical Insights from Multilingual Switzerland

Since the beginning of the 1990s, the EU has been increasingly criticised for its democratic deficit, which is intrinsically linked to the absence of a public sphere at the European level. Whereas scholars consider the emergence of such a public sphere as a necessary requirement for the democratisation of the EU, they disagree on the conceptualisation and normative requirements for a meaningful public sphere at the European level. This article takes an empirical perspective and draws on the nation-state context of multilingual Switzerland to get insights into what a European public sphere might realistically look like. Based on a content analysis of the leading quality paper from each German- and French-speaking Switzerland by means of political claims analysis, it shows that three of the most often cited criteria for a European public sphere - horizontal openness and interconnectedness, shared meaning structures, and inclusiveness - are hardly met in the Swiss context. On this basis, it concludes that the normative barrier for finding a European public sphere might be unrealistically high and should be reconsidered.

Economia Criativa e a Mídia Radical: laboratórios experimentais para a inovação de plataformas midiáticas, conteúdos e recursos midiáticos

The Creative Economy is an experimental laboratory for the creation , innovation , invention and reinvention of the universe of media - analog and digital . The scenery in the media and converging technologies favors the process of “ creative destruction and destructive creation “ of this field . The mapping of basins and technological corridors distributed through the territory of concentrated areas creates an infrastructural chassis for the production of content , information and entertainment . As locus and logos of immaterial production , digital ecology that gives speed to the flow of production - planning, fundraising , publishing , distribution and enjoyment - and allows the dispossession of their local clusters , the fragmentation and dilution of their creative chains . The collective cultural production and creation appropriating these capilarizados articles and produce content against political, economic and social status quo . The land is fertile and favorable to the emergence of radical media and rebels that recreate the public sphere , and edit poor public spheres , alternative , radical and efficient , the tactical point of view . This article aims to contribute to studies and research that scour the ecosystem of the media for understanding the management of their creative processes, actors and critics of tangible and intangible resources that support their communication actions .

Religion, Democracy and the Public Sphere

Throughout the development and maturation of the American democratic experience, religiously inspired conduct has contributed significantly to democratically progressive political concerns such as the abolition of slavery and campaigns for civil rights, but also the encouragement and perpetuation pf anti-democratic practices such as the institution of slavery and policies of racial segregation. It may be rarely admitted, but there is no essential conceptual affinity between conduct proper to democratic political association. It may, therefore, be useful in our own political circumstances to try to determine boundaries for conduct that expresses and satisfies compatibly both religious and democratic commitments. Perhaps most Americans do recognize – if not in their own cases, at least in reference to the beliefs and actions of others – that religiously inspired conduct is neither thereby justified morally or legally nor absolved from further critical appraisal. Certainly, the history of American legal practice shows that religious belief or inspiration does not serve as acceptable legal defense for conduct charged as criminal infraction. The U.S. Constitution contains only two references to religion: the non-establishment clause prohibits governmental institutionalization of religious beliefs or liberty rights – is limited in scope and application both by other constitutional rights of individuals and by constitutionally authorized powers of government. As the U.S.S.C. has repeatedly held, individual constitutional features must be understood in a manner that harmonizes all stated and implied constitutional features, not by unbridled abstractions of selected phrases. Under the American legal system, there is no absolute or unlimited right to free exercise of religion: not everything done publicly under religious inspiration is legally permissible; what is otherwise illegal conduct is not legalized by religious inspiration. In important respects, general features of the legal boundaries concerning religiously inspired conduct in public life are reasonably clear; nevertheless, broader issues concerning further moral or ethical constraints upon religiously inspired conduct remain unresolved and rarely addressed explicitly.

Survey of enterprises in the liberal, labor and radical movements in the United States, prepared for the American Fund for Public Service, Inc.,

Mode of access: Internet.

Community broadcasting and the enclosure of the public sphere

One of the normative tenets of the Habermasian public sphere is that it should be an open and universally accessible forum. In Australia, one way of achieving this is the provision for community broadcasting in the Broadcasting Services Act. A closer examination of community broadcasting, however, suggests practices that contradict the idea of an open and accessible public sphere. Community broadcasting organizations regulate access to their media assets through a combination of formal and informal structures. This suggests that the public sphere can be understood as a resource, and that community broadcasting organizations can be analysed as ‘commons regimes’. This approach reveals a fundamental paradox inherent in the public sphere: access, participation and the quality of discourse in the public sphere are connected to its enclosure, which limits membership and participation through a system of rules and norms that govern the conduct of a group. By accepting the view that a public sphere is governed by property rights, it follows that an open and universally accessible public sphere is neither possible nor desirable.