Manuel Castells on Philosophy

"Technological systems are socially produced. Social production is culturally informed. The Internet is no exception."

"the Internet is the technological basis for the organizational form of the Information Age: the network."

"By social movements we mean a certain type of organisation of social practices, the logic of whose development contradicts the institutionally dominant social logic"

"In the network society, the space of flows dissolves time by disordering the sequence of events and making them simultaneous in the communication networks, thus installing society in structural ephemerality: being cancels becoming."

"In sum, all the key technological developments that led to the internet were built around government institutions, major universities and research centers. The Internet did not orginate in the business world. It was too daring a technology, too expensive a project, and too risky an initiative to be assumed by profit-oriented organizations."

"The collective fascination of the entire planet with action movies where the protagonists are the players in organized crime cannot be explained just by the repressed urge for violence in out psychological make up. It may well indicate the cultural breakdown of traditional moral order, and the implicit recognition of a new society, made up of communal identity and unruly competition, of which global crime is a condensed expression."

"An analysis is possible only if one reduces social action to a language and social relations to systems of communication. The ideological displacement carried out in this perspective consists in passing from one method of mapping traces of social practice through its effects on the organization of space to a principle of organization deduced from the formal expression listed, as if social organization were a code and urban structure a set of myths."

"In advanced capitalism it expresses the fundamental contradiction between, on the one hand, the increasing socialisation of consumption, and on the other hand, the capitalist logic of the production and distribution of its means of consumption, the outcome of which is a deepening crisis in this sector at the same time as popular protest demands an amelioration of the collective material conditions of daily existence. In an attempt to resolve these contradictions and their resulting conflicts, the state increasingly intervenes in the city; but, as an expression of a class society, the state in practice acts according to the relations of force between classes and social groups, generally in favour of the hegemonic fraction of the dominant classes."

"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."