What's the meaning of "object-sphere" in philosophy of Habermas?

[Behnam]

[M O R P H E U S]

Habermas points out three so-called "institutional criteria" as preconditions for the emergence of the new public sphere. The discursive arenas, such as Britain’s coffee houses, France’s salons and Germany’s Tischgesellschaften "may have differed in the size and compositions of their publics, the style of their proceedings, the climate of their debates, and their topical orientations", but "they all organized discussion among people that tended to be ongoing; hence they had a number of institutional criteria in common":[16]
Disregard of status: Preservation of "a kind of social intercourse that, far from presupposing the equality of status, disregarded status altogether. [...] Not that this idea of the public was actually realized in earnest in the coffee houses, salons, and the societies; but as an idea it had become institutionalized and thereby stated as an objective claim. If not realized, it was at least consequential." (loc.cit.)
Domain of common concern: "... discussion within such a public presupposed the problematization of areas that until then had not been questioned. The domain of ‘common concern’ which was the object of public critical attention remained a preserve in which church and state authorities had the monopoly of interpretation. [...] The private people for whom the cultural product became available as a commodity profaned it inasmuch as they had to determine its meaning on their own (by way of rational communication with one another), verbalize it, and thus state explicitly what precisely in its implicitness for so long could assert its authority." (loc.cit.)
Inclusivity: However exclusive the public might be in any given instance, it could never close itself off entirely and become consolidated as a clique; for it always understood and found itself immersed within a more inclusive public of all private people, persons who – insofar as they were propertied and educated – as readers, listeners, and spectators could avail themselves via the market of the objects that were subject to discussion. The issues discussed became ‘general’ not merely in their significance, but also in their accessibility: everyone had to be able to participate. [...] Wherever the public established itself institutionally as a stable group of discussants, it did not equate itself with the public but at most claimed to act as its mouthpiece, in its name, perhaps even as its educator – the new form of bourgeois representation" (loc.cit.).
Habermas argued that the bourgeois society cultivated and upheld these criteria. The public sphere was well established in various locations including coffee shops and salons, areas of society where various people could gather and discuss matters that concerned them. The coffee houses in London society at this time became the centers of art and literary criticism, which gradually widened to include even the economic and the political disputes as matters of discussion. In French salons, as Habermas says, "opinion became emancipated from the bonds of economic dependence". Any new work, or a book or a musical composition had to get its legitimacy in these places. It not only paved a forum for self-expression, but in fact had become a platform for airing one’s opinions and agendas for public discussion.