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A link between populism and social media is often suspected. This paper spells out a set of possible mechanisms underpinning this link: that social media changes the communication structure of the public sphere, making it harder for citizens to obtain evidence that refutes populist assumptions. By developing a model of the public sphere, four core functions of the public sphere are identified: exposing citizens to diverse information, promoting equality of deliberative opportunity, creating deliberative transparency, and producing common knowledge. A wellworking public sphere allows citizens to learn that there are genuine disagreements among citizens that are held in good faith. Social media makes it harder to gain this insight, opening the door for populist ideology.
Current work on populism stresses its relationship to nationalism. However, populists increasingly make claims to represent ‘the people’ across beyond national borders. This advent of ‘transnational populism’ has implications for work on cosmopolitan democracy and global justice. In this paper, we advance and substantiate three claims. First, we stress populism’s performative and claimmaking nature. Second, we argue that transnational populism is both theoretically possible and empirically evident in the contemporary global political landscape. Finally, we link these points to debates on democracy beyond the state. We argue that, due to the a) performative nature of populism, b) complex interdependencies of peoples, and c) need for populists to gain and maintain support, individuals in one state will potentially have their preferences, interests, and wants altered by transnational populists’ representative claims. We unpack what is normatively problematic in terms of democratic legitimacy about this and discuss institutional and non-institutional remedies.
Scholars are coming to terms with the fact that something is rotten in the new democracies of Central Europe. The corrosion has multiple symptoms: declining trust in democratic institutions, emboldened uncivil society, the rise of oligarchs and populists as political leaders, assaults on an independent judiciary, the colonization of public administration by political proxies, increased political control over media, civic apathy, nationalistic contestation and Russian meddling. These processes signal that the liberal-democratic project in the so-called Visegrad Four (the Czech Republic, Hungary, Poland and Slovakia) has been either stalled, diverted or reversed. This article investigates the “illiberal turn” in the Visegrad Four (V4) countries. It develops an analytical distinction between illiberal “turns” and “swerves”, with the former representing more permanent political changes, and offers evidence that Hungary is the only country in the V4 at the brink of a decisive illiberal turn.
In the latest contribution to the Democracy Papers, Thomas Zittel explores when and how polarization becomes a cause for democratic anxiety. He argues that polarization over traditional policy issues is not in itself harmful, and can even be beneficial for democracies. However, he warns that polarization in which parties become divided over the acceptable rules of the game is a problem for democracies. Unfortunately, this latter type of division is increasingly common on both sides of the Atlantic today.
This article sheds light upon the role of the audience in the construction and amendment of populist representative claims that in themselves strengthen representative-represented relationships and simultaneously strengthen ties between the represented who belong to different constituencies. I argue that changes in populist representative claims can be explained by studying the discursive relationship between a populist representative and the audience as a conversation in which both poles give and receive something. From this perspective, populist representative claims, I also argue, can be understood as acts of bonding with the intended effect of constituting ‘the people,’ and inputs from the audience can be seen as conversational exercitives. Populist appeals therefore may change when the audience enacts new permissibility facts and signals to populist representatives that there is another way to strengthen relationships between several individuals belonging to otherwise-different constituencies.
Populism is widely thought to be in tension with liberal democracy. This article clarifies what exactly is problematic about populism from a liberal–democratic point of view and goes on to develop normative standards that allow us to distinguish between more and less legitimate forms of populism. The point of this exercise is not to dismiss populism in toto; the article strives for a more subtle result, namely, to show that liberal democracy can accommodate populism provided that the latter conforms to particular discursive norms. What the article calls a ‘liberal ethics of populism’ turns out to be closely bound up with a broader ethics of peoplehood, understood as a way of articulating who ‘the people’ are in a way that is compatible with liberal–democratic principles of political justification. Such an ethics, concludes the article, inevitably has a much wider audience than populist political actors: its addressees are all those who seek legitimately to exercise power in the name of the people.
This article argues that populism, cosmopolitanism, and calls for global justice should be understood not as theoretical positions but as appeals to different segments of democratic electorates with the aim of assembling winning political coalitions. This view is called democratic realism: it considers political competition in democracies from a perspective that is realist in the sense that it focuses not first on the content of competing political claims but on the relationships among different components of the coalitions they work to mobilise in the pursuit of power. It is argued that Laclau’s populist theory offers a sort of realist critique of other populists, but that his view neglects the crucial dynamics of political coalition-building. When the relation of populism to global justice is rethought from this democratic realist angle, one can better understand the sorts of challenges each faces, and also where and how they come into conflict.
Although scholars hypothesized early on that social belonging is an important predictor for voting behavior, its role for populist voting remains empirically ambiguous and underexplored. This contribution investigates how different aspects of social belonging, that is, quality, quantity, and perception of one's own social relationships, relate to electoral abstention and to populist voting on the left and right. Employing multilevel regression models using data from four waves of the European Social Survey, this study finds that all measures of social belonging foster turnout, but they exert an incoherent influence on populist voting depending on the party's ideological leaning. While social belonging plays a subordinate role for left populist support, strong social belonging reduces the probability to support populist parties on the right. With that, the study analysis offers a nuanced view on how different dimensions of social belonging relate to electoral behavior. By doing so, this study sheds light on what aspects of social belonging encourage, or inhibit, which form of “protest at the ballot box.”
As academic literatures and political demands, global justice and populism look like competing ways of diagnosing and addressing neoliberal inequality. But both misunderstand neoliberalism and consequently risk reinforcing rather than undermining it. Neoliberalism does not just break down political and social hierarchies, but also relies on and sustains them. Unless populists recognize this, they will find that assertions of sovereignty do more to reinforce neoliberalism and reproduce its hierarchies than to resist them. Recognizing neoliberalism as not simply corrosive of solidarity but also producing its own affective ties suggests that global justice advocates need to develop a critique of individual attitudes that egalitarian liberals have often seen as private and been hesitant to judge. In short, if either populism or global justice hope to take advantage of neoliberalism’s failures to advance an egalitarian politics, they need to reckon more carefully with their own entanglement with neoliberalism’s hopes and hierarchies.
Esta contribución intenta recuperar la versión crítica del concepto de "industria cultural" frente a su empleo afirmativo o su rechazo precipitado. Esto se hace señalando primero lo que no es industria cultural y presentando las falsas alternativas. Después se analiza lo que es industria cultural y para ello se identifican los elementos centrales que la definen. Finalmente se desarrolla una adecuada actualización, que será presentada en el último apartado por medio de algunos ejemplos.