With the proliferation of electronic technologies in the latter part of the twentieth century, many aspects of cultural practice have been redefined. The eradication of physical boundaries that limit discourse and information access has had profound effects upon the manner in which we conduct democracy. Yet, opinions strongly differ over whether or not the growth of electronic networks will result in expanded democracy. On one side of the debate are anti-utopians who fear that with the intrusion of the Internet into many facets of life, personal freedom will be impeded and the existing rift between the "haves" and "have-nots" in society will grow. On the other side, many 'cyber-utopians' believe that new technologies can eliminate the democracy of elected representatives with which so many people are dissatisfied. The Internet, they say, will allow for a true participatory democracy in which citizens can govern themselves without the interference of bureaucrats and legislators. Neither of these theories by themselves can fully address the role of democracy in the age of information. As debates about censorship and encryption have shown, government regulation of the Internet can result in violations of the basic rights of speech set forth in the constitution of the United States . Yet, groups that preach ?Big Brother? theories of paranoia tend to neglect the fact that new technologies can help balance the injustices of traditional power found in a centralized government. At the same time, the likelihood of doing away with the present system of democracy in favor of complete and pure self-governance seems impossible, and likely undesirable. Both arguments about the future of the way in which discourse will occur highlight the inherent relationship between communication and democracy. Perhaps a more useful model for the study of this dynamic can be found in the model of the public sphere proposed by Jorgen Habermas . In this realm, free and diverse equals come together to deliberate and discuss pertinent issues without the impediment of external coercion. The ensuing dialogue transpires in a profoundly democratic forum. The dispensing of traditional hierarchies that occurs on the Internet appears to make possible the type of categories necessary for Habermas ?ideal speech situation to occur. However, postmodern critics indicate that the autonomous individual no longer exists in a world where our identities are constructed as much for us as by us. And indeed, much of the postmodern notion of self seems to fit closely with reconfigurations of the subject brought on by electronic technologies. The question that arises then is, how might the reconfiguration of communication enabled by the Internet work to create a new form of 'cyber-democracy? that better represents citizens' interests?