Zitate von Manuel Castells

Manuel Castells Foto
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Manuel Castells

Geburtstag: 9. Februar 1942

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Manuel Castells ist ein spanischer Soziologe.

In den 1970er-Jahren spielte Castells eine zentrale Rolle in der Entwicklung marxistischer Stadtsoziologie. Castells bisher wohl bedeutendster Beitrag zur Soziologie und Medientheorie ist die dreibändige Studie zur Weltgesellschaft als Netzwerkgesellschaft – The Information Age. Economy, Society, and Culture – die zwischen 1996 und 1998 erstellt wurde und in Zusammenhang mit dem Internetboom zumal in Kalifornien weiten Anklang fand. Die wesentliche These dieses Werkes zielt darauf ab, dass ein neues Paradigma, das Netzwerk, zu einem gesamtgesellschaftlichen Phänomen aufgestiegen ist, und nicht wie bisher nur gesellschaftliche Teilbereiche verändert. Das Werk erschien ab 2001 auch auf Deutsch.

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Zitate Manuel Castells

„Raum ist der Ausdruck der Gesellschaft.“

—  Manuel Castells
The Rise of the Network Society: The Information Age: Economy, Society and Culture, Volume I

„The Virtual Communitarian Culture“

—  Manuel Castells
Context: The Internet culture is characterized by four layer-structure: •       The Techno-Meritocratic Culture •       The Hacker Culture •       The Virtual Communitarian Culture •       The Entrepreneurial Culture p. 37

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„But we are not just witnessing a relativisation of time according to social contexts or alternatively the return to time reversibility as if reality could become entirely captured in cyclical myths. The transformation is more profound: it is the mixing of tenses to create a forever universe, not self-expanding but self-maintaining, not cyclical but random, not recursive but incursive: timeless time, using technology to escape the contexts of its existence, and to appropriate selectively any value each context could offer to the ever-present. I argue that this is happening now not only because capitalism strives to free itself from all constraints, since this has been the capitalist system’s tendency all along, without being able fully to materialize it. Neither is it sufficient to refer to the cultural and social revolts against clock time, since they have characterized the history of the last century without actually reversing its domination, indeed furthering its logic by including clock time distribution of life in the social contract. Capital’s freedom from time and culture’s escape from the clock are decisively facilitated by new information technologies, and embedded in the structure of the network society.
The transformation of time as surveyed in this chapter does not concern all processes, social groupings, and territories in our societies, although it does affect the entire planet. What I call timeless time is only the emerging, dominant form of social time in the network society, as the space of flows does not negate the existence of places. It is precisely my argument that social domination is exercised through the selective inclusion and exclusion of functions and people in different temporal and spatial frames.“

—  Manuel Castells
p. 433–434 as quoted in: Wayne Hope (2006) Global Capitalism and the Critique of Real Time http://www.sagepub.com/dicken6/Sociology%20Online%20readings/CH%202%20-%20HOPE.pdf. Sage publications. p. 289

„Let me start a different/ analysis by recalling an idea from Max Weber. He characterized cultural modernity as the separation of the substantive reason expressed in religion and metaphysics into three autonomous spheres. They are science, morality and art. These came to be differentiated because the unified world-views of religion and metaphysics fell apart. Since the 18th century, the problems inherited from these older world-views could be arranged so as to fall under specific aspects of validity: truth, normative rightness, authenticity and beauty. They could then be handled as questions of knowledge, or of justice and morality, or of taste. Scientific discourse, theories of morality, Jurisprudence, and the production and criticism of art could in turn be institutionalized. Each domain of culture could be made to correspond to cultural professions in which problems could be dealt with as the concern of special experts. This professionalized treatment of the cultural tradition brings to the fore the intrinsic structures of each of the three dimensions of culture. There appear the structures of cognitive-instrumental, of moral-practical and of aesthetic-expressive rationality, each of these under the control of specialists who seem more adept at being logical in these particular ways than other people are. As a result, the distance grows between the culture of the experts and that of the larger public. What accrues to culture through specialized treatment and reflection does not immediately and necessarily become the property of everyday praxis. With cultural rationalization of this sort, the threat increases that the life-world, whose traditional substance has already been devalued, will become more and more impoverished.“

—  Manuel Castells
p. 8-9

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