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Communicative rationality, or communicative reason, is a theory or set of theories which describes human rationality as a necessary outcome of successful communication. In particular, it is tied to the philosophy of Karl-Otto Apel, Jürgen Habermas, and their program of universal pragmatics, along with its related theories such as those on discourse ethics and rational reconstruction. This view of reason is concerned with clarifying the norms and procedures by which agreement can be reached, and is therefore a view of reason as a form of public justification. According to the theory of communicative rationality, the potential for certain kinds of reason is inherent in communication itself. Building from this, Habermas has tried to formalize that potential in explicit terms. According to Habermas, the phenomena that need to be accounted for by the theory are the "intuitively mastered rules for reaching an understanding and conducting argumentation", possessed by subjects who are capable of speech and action. The goal is to transform this implicit "know-how" into explicit "know-that", i.e. knowledge, about how we conduct ourselves in the realm of "moral-practical" reasoning. The result of the theory is a conception of reason that Habermas sees as doing justice to the most important trends in twentieth century philosophy, while escaping the relativism which characterizes postmodernism, and also providing necessary standards for critical evaluation. (Habermas, 1992). == Three kinds of (formal) reason == According to Habermas, the "substantive" (i.e. formally & semantically integrated) rationality that characterized pre-modern worldviews has, since modern times, been emptied of its content and divided into three purely "formal" realms: (1) cognitive-instrumental reason; (2) moral-practical reason; and (3) aesthetic-expressive reason. The first type applies to the sciences, where experimentation & theorizing are geared towards a need to predict and control outcomes. The second type is at play in our moral and political deliberations (very broadly, answers to the question "how should I live?"), and the third type is typically found in the practices of art and literature. It is the second type which concerns Habermas. Because of the de-centering of religion and other traditions that once played this role, according to Habermas we can no longer give substantive answers to the question "How should I live?" Additionally, there are strict limits which a "post-metaphysical" theory (see below) must respect – namely the clarification of procedures and norms upon which our public deliberation depends. The modes of justification we use in our moral and political deliberations, and the ''ways'' we determine which claims of others are valid, are what matter most, and what determine whether we are being "rational". Hence the role that Habermas sees for communicative reason in formulating appropriate methods by which to conduct our moral and political discourse. This purely formal "division of labour" has been criticized by Nikolas Kompridis, who sees in it too strong a division between practical and aesthetic reasoning, an unjustifiably hard distinction between the "right" and the "good", and an unsupportable priority of validity to meaning.〔Nikolas Kompridis, ''Critique and Disclosure: Critical Theory between Past and Future'' (Cambridge: MIT Press, 2006).〕 == Post-metaphysical philosophy == There are a number of specific trends that Habermas identifies as important to twentieth century philosophy, and to which he thinks his conception of communicative rationality contributes. To look at these trends is to give a clear outline of Habermas's understanding of communicative rationality. He labels all these trends as being ''post-metaphysical''. (Cooke, 1994) These post-metaphysical philosophical movements have, among other things: # called into question the substantive conceptions of rationality (e.g. “a rational person thinks this”) and put forward procedural or formal conceptions instead (e.g. “a rational person thinks like this”); # replaced foundationalism with fallibilism with regard to valid knowledge and how it may be achieved; # cast doubt on the idea that reason should be conceived abstractly beyond history and the complexities of social life, and have contextualized or situated reason in actual historical practices; # replaced a focus on individual structures of consciousness with a concern for pragmatic structures of language and action as part of the contextualization of reason; and # given up philosophy's traditional fixation on theoretical truth and the representational functions of language, to the extent that they also recognize the moral and expressive functions of language as part of the contextualization of reason. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Communicative rationality, or communicative reason, is a theory or set of theories which describes human rationality as a necessary outcome of successful communication. In particular, it is tied to the philosophy of Karl-Otto Apel, Jürgen Habermas, and their program of universal pragmatics, along with its related theories such as those on discourse ethics and rational reconstruction. This view of reason is concerned with clarifying the norms and procedures by which agreement can be reached, and is therefore a view of reason as a form of public justification.According to the theory of communicative rationality, the potential for certain kinds of reason is inherent in communication itself. Building from this, Habermas has tried to formalize that potential in explicit terms. According to Habermas, the phenomena that need to be accounted for by the theory are the "intuitively mastered rules for reaching an understanding and conducting argumentation", possessed by subjects who are capable of speech and action. The goal is to transform this implicit "know-how" into explicit "know-that", i.e. knowledge, about how we conduct ourselves in the realm of "moral-practical" reasoning.The result of the theory is a conception of reason that Habermas sees as doing justice to the most important trends in twentieth century philosophy, while escaping the relativism which characterizes postmodernism, and also providing necessary standards for critical evaluation. (Habermas, 1992).== Three kinds of (formal) reason ==According to Habermas, the "substantive" (i.e. formally & semantically integrated) rationality that characterized pre-modern worldviews has, since modern times, been emptied of its content and divided into three purely "formal" realms: (1) cognitive-instrumental reason; (2) moral-practical reason; and (3) aesthetic-expressive reason. The first type applies to the sciences, where experimentation & theorizing are geared towards a need to predict and control outcomes. The second type is at play in our moral and political deliberations (very broadly, answers to the question "how should I live?"), and the third type is typically found in the practices of art and literature. It is the second type which concerns Habermas.Because of the de-centering of religion and other traditions that once played this role, according to Habermas we can no longer give substantive answers to the question "How should I live?" Additionally, there are strict limits which a "post-metaphysical" theory (see below) must respect – namely the clarification of procedures and norms upon which our public deliberation depends. The modes of justification we use in our moral and political deliberations, and the ''ways'' we determine which claims of others are valid, are what matter most, and what determine whether we are being "rational". Hence the role that Habermas sees for communicative reason in formulating appropriate methods by which to conduct our moral and political discourse.This purely formal "division of labour" has been criticized by Nikolas Kompridis, who sees in it too strong a division between practical and aesthetic reasoning, an unjustifiably hard distinction between the "right" and the "good", and an unsupportable priority of validity to meaning.Nikolas Kompridis, ''Critique and Disclosure: Critical Theory between Past and Future'' (Cambridge: MIT Press, 2006).== Post-metaphysical philosophy ==There are a number of specific trends that Habermas identifies as important to twentieth century philosophy, and to which he thinks his conception of communicative rationality contributes. To look at these trends is to give a clear outline of Habermas's understanding of communicative rationality. He labels all these trends as being ''post-metaphysical''. (Cooke, 1994) These post-metaphysical philosophical movements have, among other things:」の詳細全文を読む スポンサード リンク
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