In its political form, the existence of a public realm is the basis of a shared relationship between rulers and ruled which makes politics more than mere power or domination. How to construct and maintain a public realm in the political sphere is, however, a matter of especial dispute at the present day, due partly to the increasing difficulty of making the distinction between public and private spheres which has been the basis of Western liberal democracy; partly to the tendency of public concerns to be identified with economic interests, which transforms citizens into consumers; partly to pressure for the acknowledgement of diversity of every kind, which creates the danger of fragmenting the public realm; and partly to globalization processes which have undermined the traditional identification of the public realm with national political institutions. Globalization has, in addition, raised the question of whether there can be a supra-national public realm and, more generally, of what form it is likely to assume in non-Western cultures. These are amongst the fundamental contemporary issues addressed by contributors to the present volume. This book was published as a special issue of the Critical Review of International, Social and Political Philosophy.

This book is about the "public realm," defined as a particular kind of social territory that is found almost exclusively in large settlements. This particular form of social-psychological space comes into being whenever a piece of actual physical space is dominated by relationships between and among persons who are strangers to one another, as often occurs in urban bars, buses, plazas, parks, coffee houses, streets, and so forth. More specifically, the book is about the social life that occurs in such social-psychological spaces (the normative patterns and principles that shape it, the relationships that characterize it, the aesthetic and interactional pleasures that enliven it) and the forces (anti-urbanism, privatism, post-war planning and architecture) that threaten it. The data upon which the book's analysis is based are diverse: direct observation; interviews; contemporary photographs, historic etchings, prints and photographs, and historical maps; histories of specific urban public spaces or spatial types; and the relevant scholarly literature from sociology, environmental psychology, geography, history, anthropology, and architecture and urban planning and design. Its central argument is that while the existing body of accomplished work in the social sciences can be reinterpreted to make it relevant to an understanding of the public realm, this quintessential feature of city life deserves much more u it deserves to be the object of direct scholarly interest in its own right. Choice noted that: "The author's writing style is unusually accessible, and the often fascinating narrative is generously supported by well-chosen photos."

Bringing together leading scholars in the fields of criminology, international law, philosophy and architectural history and theory, this book examines the interrelationships between architecture and justice, highlighting the provocative and curiously ambiguous juncture between the two. Illustrated by a range of disparate and diverse case studies, it draws out the formal language of justice, and extends the effects that architecture has on both the place of, and the individuals subject to, justice. With its multi-disciplinary perspective, the study serves as a platform on which to debate the relationships between the ceremonial, legalistic, administrative and penal aspects of justice, and the spaces that constitute their settings. The structure of the book develops from the particular to the universal, from local situations to the larger city, and thereby examines the role that architecture and urban space play in the deliberations of justice. At the same time, contributors to the volume remind us of the potential impact the built environment can have in undermining the proper juridical processes of a socio-political system. Hence, the book provides both wise counsel and warnings of the role of public/civic space in affirming our sense of a just or unjust society.

The future of humanity is urban, and the nature of urban space enables, and necessitates, sharing -- of resources, goods and services, experiences. Yet traditional forms of sharing have been undermined in modern cities by social fragmentation and commercialization of the public realm. In Sharing Cities, Duncan McLaren and Julian Agyeman argue that the intersection of cities' highly networked physical space with new digital technologies and new mediated forms of sharing offers cities the opportunity to connect smart technology to justice, solidarity, and sustainability. McLaren and Agyeman explore the opportunities and risks for sustainability, solidarity, and justice in the changing nature of sharing. McLaren and Agyeman propose a new "sharing paradigm," which goes beyond the faddish "sharing economy" -- seen in such ventures as Uber and TaskRabbit -- to envision models of sharing that are not always commercial but also communal, encouraging trust and collaboration. Detailed case studies of San Francisco, Seoul, Copenhagen, Medellín, Amsterdam, and Bengaluru (formerly Bangalore) contextualize the authors' discussions of collaborative consumption and production; the shared public realm, both physical and virtual; the design of sharing to enhance equity and justice; and the prospects for scaling up the sharing paradigm though city governance. They show how sharing could shift values and norms, enable civic engagement and political activism, and rebuild a shared urban commons. Their case for sharing and solidarity offers a powerful alternative for urban futures to conventional "race-to-the-bottom" narratives of competition, enclosure, and division.

One of Planetizen's Top Planning Books for 2017 - San Francisco Chronicle's 2016 Holiday Books Gift Guide Pick What makes a great city? City planner and architect Alexander Garvin set out to answer this question by observing cities, largely in North America and Europe, with special attention to Paris, London, New York, and Vienna. For Garvin, greatness is about what people who shape cities can do to make a city great. A great city is a dynamic, constantly changing place that residents and their leaders can reshape to satisfy their demands. Most importantly, it is about the interplay between people and public realm, and how they have interacted throughout history to create great cities. What Makes a Great City will help readers understand that any city can be changed for the better and inspire entrepreneurs, public officials, and city residents to do it themselves.

From the time she set the intellectual world on fire with her reflections on Eichmann (1963), Hannah Arendt has been seen, essentially, as a literary commentator who had interesting things to say about political and cultural matters. In this critical study, Shiraz Dossa argues that Arendt is a political theorist in the sense in which Aristotle is a theorist, and that the key to her political theory lies in the twin notions of the “public realm” and the “public self”. In this work, the author explains how Arendt’s unconventional and controversial views make sense on the terrain of her political theory. He shows that her judgement on thinkers, actors, and events as diverse as Plato, Marx, Machiavelli, Freud, Conrad, Hobbes, Hitler, the Holocaust, the French Revolution, and European colonialism flow directly from her political theory. Tracing the origins of this theory to Homer and Periclean Athens, Dossa underlines Arendt’s unique contribution to reinventing the idea and the ideal of citizenship, reminding us that the public realm is the locus of friendship, community, identity, and in a certain sense, humanity. Arendt believes that no one who prefets his or her private interest to public affairs in the old sense can claim to be fully human or truly excellent.

Contemporary politics is dominated by discussions of rights and liberties as the proper subjects about which citizens should be concerned in the political sphere. In Public Space and Political Experience: An Arendtian Interpretation, David Antonini argues that Hannah Arendt conceived of politics differently and that her thought can help us retrieve a more authentic sense of politics as the site where citizens can speak and act together about matters of shared concern. Antonini shows that citizens can experience politics together if they approach it not as a realm where privately interested individuals compete for their rights or liberties but instead as a space where plural human beings come together as distinct yet equal creatures. Antonini argues that if we read Arendt as primarily concerned with political experience, we can reimagine common political concepts such as freedom, power, revolution, and civil disobedience. The book posits that politics should be considered a fundamental form of human experience, one rooted in what Arendt refers to as the existential condition of politics—human plurality. If plurality is the existential condition out of which our political life emerges, we can enliven and reimagine the possibilities that political life can provide for contemporary citizens.