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Lippmann, Public Opinion, 362. Sec also discussions of the Internet and the public sphere, which are often found in association with matters of community. The claim that is sometimes made here stems from the fact that the democratic and deliberative public sphere depends upon "spontaneous and voluntary association" [John Louis Lucaites, "Studies in the Public Sphere," Quarterly Journal of Speech 8 (1997): 352] where the better argument may prevail on the basis of appeals to reason among free and equal deliberaters. Two of the great impediments to achievement of a contemporary public sphere, according to Habermas, are the interests of the state in shaping public dialog to protect its own power, and the corruptive influence of the mass media, which fragments society into private-oriented individuals who do not, or can not, engage in reasoned debate about public issues [Jürgen Habermas, The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society (Cambridge, MA: MIT Press, 1989)]. Many have noted that the Internet appears promising in light of all these considerations: it offers new forms of "spontaneous and voluntary" association, especially through bulletin boards, mailing lists, newsgroups, chat rooms, and the like, and it is comparatively free of centralized control and institutional self-interest on the part of the state and media organizations. For the purposes of the argument in this article, note that Habermas's conception of the public sphere falls close to the requirements of thick community, where mutual agreement and a democratic validity that comes from something approaching unanimity emerge from deliberation; the public forum is necessary for producing a unity of interest. On the other hand, McCarthy's effort to rescue Habermas's stringent formulation replaces mutual agreement and unanimity with the objective of peaceful consent and accommodation among participants; McCarthy's interpretation of the public sphere can reside in thin community, in a group of deliberaters who bring private interests along with reason and a willingness to accommodate where unanimity is impossible. His conception admits the individualistic interests of members of thin community, and it demonstrates that a public sphere need not draw on the common good of thick community to get off the ground [Thomas McCarthy, "Practical Discourse: On the Relation of Morality to Politics," in Habermas and the Public Sphere, ed. Craig C. Calhoun (Cambridge, MA: MIT Press, 1992), 51-72].
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