By David Holmes
This e-book bargains an advent to conversation thought that's acceptable to our post-broadcast, interactive media atmosphere. the writer contrasts the 'first media age' of broadcast with the 'second media age' of interactivity. Communication Theory argues that the several forms of communique dynamics present in our on-line world call for a reassessment of the methodologies used to discover media, in addition to new understandings of the options of interplay and neighborhood (virtual groups and broadcast communities).
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Additional info for Communication Theory: Media, Technology and Society
Sample text
For Althusser, individuals are always-already subjects in the same way that ideology itself is ‘always-already’ known (Althusser, 1971: 175–6). As ‘autonomous’ subjects with a unique ‘subject-position’ in the social formation, individuals willingly ‘work by themselves’ (181) as a ‘centre of initiatives’ (182). However, whilst the subject is a ‘centre of initiatives’ responsible for its actions, it is also a subjected being who submits freely to the authority of the Subject – God, Father, institution, the boss, etc.
That on the Internet we use a mouse and make choices. Alternatively, behaviourist models come from the opposite direction in which the individual is rendered entirely passive – their aim being to examine the ‘influence’ that technology has on individual (only sometimes social) behaviour. 12 But this does not mean that ‘media studies was nearly dead’, as Gauntlett extravagantly claims in hailing ‘long live new media studies’ (Gauntlett, 2000: 3); rather, traditional media can be looked at in a new way.
7 Such studies were effectively repositioned by Shils in yet another twist in the tale of mass society theory, as proof of the confirmation of the ‘homogeneous’ pluralistic tolerance of mediatized democracies. What is characteristic of both the early and later versions of mass society theory is their adherence to empiricist and positivist epistemologies of the media. That is to say, in arguing that the media are able to extend the democratic process,8 by circulating views, a number of metaphysical commitments are made which have since been critiqued by linguistic perpectives on the media (semiotic, structuralist and post-structuralist).