Abstract

This paper begins with an overview of the origins and development of ancient direct participatory “democracy” and a related concept of the “public.” Through the Roman “res publica” and the “homo publicus” and much later the Magna Carta and the English tradition of participatory rights, as well as the French “division of powers” and the French Revolution and Kant’s “public usage of reason,” a rather modern concept of the “public” in representative modern democracies developed in the Enlightenment and materialized in the nineteenth and twentieth centuries. In social and political philosophy there was a noticeable impact of “the public” and “public life” in debates, formal constitutions and their philosophical and pragmatic foundations. Dewey’s lectures on “The Public and its Problems” already emphasized the impact and the growth of communication technologies for “the public,” publicity, political and social life. Habermas diagnosed a “Structural Transformation of the Public Sphere” from a pragmatic social philosophical point of view, although he did not really take up Dewey’s diagnoses and predictions of the role of media and communication technologies. The same is true for Gerhardt’s study The Public: The Political Form of Consciousness (2012). With the pervasive impact of digital communication and media technologies there has occurred another structural transformation of the public sphere and the concept of the public. Instant global multimedia communication certainly has largely positive effects, fostering social as well as individal freedom and even revolutionary changes. But there are also the widespread experiences of individual and group mobbing, “shitstorms,” cyber-crimes, electronic spying and data-mining, etc. The structure (the concept and reality) of the public has lately been and is currently rapidly changing again—due to the electronic information revolution.