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Educational Theory. Table of Contents. Sign in to annotate. Delete Cancel Save. Cancel Save. View Expanded. View Table. View Full Size. Corporate Social Responsibility. Mission Statement. Corporate Governance. Stay Updated. Communicative action is based on an analysis of the social use of language oriented to reaching common understanding when action is co-ordinated by the validity claims offered in speech acts Habermas, Similarly, Roderick interprets communicative rationality as an attempt to identify empirically the historical development of rationality structures as well as an attempt to problematize further rationality to more modern spheres in different spheres of modern life.
These different spheres—such as the economy, the political order, and culture—represent distinct domains whose underlying logic demands to be clarified.
This linkage requires understanding not just of how particular actions may be judged as rational but how rationality remains potential unfulfilled throughout separate spheres of life under conditions of modernity.
For Habermas the lifeworld is the saturation of communicative action by tradition and routinized way of doing the things we do in our everyday actions.
The lifeworld is a pre-interpreted set of forms of life within which daily conduct materialises. We can see therefore that the lifeworld forms the linguistic context for processes of communication.
Rationality here is the key both to domination and to emancipation. For Habermas the rationalization of the lifeworld social change is the path by which social change, including emancipatory possibility, is said to occur. Processes of rationalization within the lifeworld are said to occur through communicative action while irrational processes of change occur through strategic action.
The important point is that the lifeworld and social system become ever more differentiated from each other but as they do each new system developed can further life possibilities Kellner, and thus emancipation. The non-realisation of these possibilities leads to counter-emancipation: the taking over of communicative imperatives by strategic imperatives via colonisation of the lifeworld. By resisting false rationalisation and veiled domination, we hold out hope for alternative aspirations for our collective life, revealed, says Habermas, by certain resistance movements such as Feminism, environmental protest, and defense of the lifeworld against the incursions of the marketplace and bureaucracy.
The debate was instigated by Derrida, Baudrillard and Lyotard on the tradition of the modern and calls for breaks within this tradition. Lyotard claims modernity could not think itself or get hold of itself intellectually, without distancing itself historically from its own achieved implementations.
Lyotard is against all the language games of metaphysics and philosophy of science. First, there is distrust in the concept of absolute and objective truth. For instance, there is no alternative to capitalism, nor should there be; capitalism has proved capable of generating enormous wealth. Nonetheless, some of the fundamental problems identified in the capitalistic economy are still there — such as the tendency to produce economic depressions or crisis.
We need to re-establish our control over economic processes which have come to control us more than we control them. The public sphere is essentially the framework of democracy. His democracy is not the present democracy of parliament and procedures of representation.
He talks about the rationalization of system and life-world. There is rationality in the system — parliament, executive, judiciary and other institutions of public sphere. Thus, there is also rationality in our day-to-day working.
The rationality — both in the system and life-world — is different. In the system there is domination of formal rationality, whereas in the life-world, there is practical rationality. A rational society would be one in which both system and life-world are permitted to rationalize in their own way, following their own logics. The rationalization of system and life-world would lead to a society with material abundance and control over its environments as a result of rational systems and truth, goodness, and beauty stemming from a rational-like world.
But what has happened today is that the system rationality has colonized or subordinated the life-world rationality. State, that is, system rationality has gained hegemony over our day-to-day life.
In practice, life-world has become subordinate to state or system rationality. This is not modernity. A fully rational society is that in which both system and life-world rationality were allowed to express themselves fully without one destroying the other. We currently suffer from an impoverished life-world, and that problem must be overcome. However, the answer does not lie in the destruction of systems especially the economic and administrative systems since it is they that provide the material pre-requisites needed to allow life-world rationalize.
Habermas has dealt with the problems created by system rationality. State is the biggest creator of problems.
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