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POZNÁMKY K HABERMASOVÝM VÝCHODISKÁM KOMUNIKAČNEJ TEÓRIE KONANIA

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Sedová T.

Filozofia (Philosophy)

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2012

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vol. 67

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issue 9

743 – 750

EN

The paper deals with J. Habermas’ communication theory which is a synthesis of the Anglo-Saxon linguistic philosophy (Austin, Searle, Grice) and the continental philosophical tradition (Weber, Kohlberg, Apel). The stress is put on the re-articulation of Weberian motifs (rationality, rationalization) and the so called validity claim of the intelligibility of speech, truth, correctness and authenticity.

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The coordination of communicative action

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Sik D.

Szociologiai Szemle (Sociological Review)

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2008

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vol. 18

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issue 1

3-32

EN

The following essay aimes at answering two questions. The first one concerns the formal character of the critical basis of the Habermasian social theory. Due to the fact that the Habermasian theory already presupposes a democratic institutional background and certain maxims that can not be deduced from the formal pragmatic analysis of language, the author argues that its critical basis contains substantive elements. In the second part of the essay he explains one of these elements. This element can be deduced from an immanent problem of the Habermasian social theory. Habermas introduces the notion of communicative action as the coordinating mechanism of social actions. It is needed only if the cooperation gets stuck because of the actors' different defmition of the situation. The communicative action itself is, however, a social action, as well. So the question proposes itself: what mechanism may put it back on track if it gets stuck? With other words: how can the coordination of communicative action be achieved? In a default situation, the coordination of social actions is assured by the lifeworld, so the problem of coordinating communicative actions is inseparable from the problem of the lifeworld. In The Theory of Communicative Action Habermas differentiates the lifeworlds by their level of rationality openness. Accordingly, the blocking of communicative action may be traced back to the different rationality levels of the actors; and the coordination of communicative action may be described as the elimination of this difference. So the author introduces the coordination of communicative action basically as a process of 'reflectivization'. In the course of the elaboration of the notion of 'reflectivization' he takes into account both Habermas's early and late works. Finally using the results of the discourse ethics and the democratic theoretical writings, he concludes that the coordination of communicative action may be described as a relearning of action-coordination on a higher level of moral development.

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THE CRITIQUE OF COMMUNICATIVE REASON. COMMUNICATIVE ACTION AND PERSONAL IDENTITY (A kommunikativ esz kritikaja. Kommunikativ cselekves es szemelyes identitas)

86%

Sik D.

Szociologiai Szemle (Sociological Review)

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2009

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vol. 19

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issue 3

43-63

EN

The following essay is aimed at confining the scope of The Theory of Communicative Action apropos of the problem of personal identity. For Habermas the notion of personal identity may be derived directly from the conclusions of his social theory: it is the specific part of the lifeworld (the meanings connected to the self) reproduced via communicative action. As communicative action is the mechanism of social integration as well, it is impossible to describe theoretically a personal identity that is distinct from the social in the Habermasian approach. This problem is solved in the paper with the help of Foucault's ideas on social power and subjectivation. Foucault introduces a constitutive dimension of power: he originates the modem subject from the individualization of power relations. By examining the subject in its opposition to social power, he offers an opportunity to describe a personal identity that is distinct from the social. In the author's opinion, by approaching to the concept of communicative action from a Foucaultian perspective, certain elements of power in the series of speech acts (that is certain dogmatic language uses) may be introduced as the expressions of the opposition against the logic of action coordination referring to the contours of personal identity. These dogmatic language uses may be specified based on the Kohlbergian-Habermasian ideas on moral development. In these cases the dogmatic language use does not require emancipation as it refers to personal identity, in this sense it reveals the limits of the scope of communicative rationality. In the final part of the paper the recognition-theoretical presuppositions of personal identity are introduced.

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POZNÁMKY K HABERMASOVÝM VÝCHODISKÁM KOMUNIKAČNEJ TEÓRIE KONANIA

The coordination of communicative action

THE CRITIQUE OF COMMUNICATIVE REASON. COMMUNICATIVE ACTION AND PERSONAL IDENTITY (A kommunikativ esz kritikaja. Kommunikativ cselekves es szemelyes identitas)