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In sociology, rationalisation or rationalization refers to the replacement of traditions, values, and emotions as motivators for behavior in society with rational, calculated ones. For example, the implementation of bureaucracies in government is a kind of rationalization, as is the construction of high-efficiency living spaces in architecture and urban planning. Rationalisation refers to the process of replacing the current values, traditions and emotions of a society, that motivate their current behaviors, with thoughts and actions which appear to be more rational. For example, this could take the form of a Western society attempting to change the cultural traditions and values of a less economically developed country to, in their eyes, benefit them. They replace what they see as an outdated thought process with one more modernized and Westernized. A potential reason as to why rationalization of a culture takes place could be due to the process of Globalisation. Countries are increasingly becoming interlinked, and with a rise of technology it is easier for countries to influence each other through social networking, the media and politics. An example of rationalization in place would be the case of Witch Doctors in certain parts of Africa. Whilst many Africans view them as an important part of their culture and traditions, many Westerners have tried to rationalize the practice in order to educate the Africans on modern medicine and practice (Giddens, 2013). Many sociologists, critical theorists and contemporary philosophers have argued that rationalization, as falsely assumed progress, has a negative and dehumanizing effect on society, moving modernity away from the central tenets of enlightenment.〔Habermas, Jürgen, ''The Philosophical Discourse of Modernity'', Polity Press (1985), ISBN 0-7456-0830-2, p2〕 The founders of sociology were acting as a critical reaction to rationalization: ==Rationalization and capitalism== Rationalization formed a central concept in the foundation of classical sociology, particularly with respect to the emphasis the discipline placed – by contrast with anthropology – on the nature of modern Western societies. The term was presented by the profoundly influential German antipositivist, Max Weber, though its themes bear parallel with the critiques of modernity set forth by a number of scholars. A rejection of dialectism and sociocultural evolution informs the concept. Weber demonstrated rationalization in ''The Protestant Ethic and the Spirit of Capitalism'', in which the aims of certain Protestant Theologies, particularly Calvinism, are shown to have shifted towards rational means of economic gain as a way of dealing with their 'salvation anxiety'. The rational consequences of this doctrine, he argued, soon grew incompatible with its religious roots, and so the latter were eventually discarded. Weber continues his investigation into this matter in later works, notably in his studies on bureaucracy and on the classifications of authority. In these works he alludes to an inevitable move towards rationalization.〔Macionis, J., and Gerber, L. (2010). Sociology, 7th edition〕 Weber believed that a move towards rational-legal authority was inevitable. In charismatic authority, the death of a leader effectively ends the power of that authority, and only through a rationalized and bureaucratic base can this authority be passed on. Traditional authorities in rationalized societies also tend to develop a rational-legal base to better ensure a stable accession. (See also: Tripartite classification of authority) Whereas in traditional societies such as feudalism governing is managed under the traditional leadership of, for example, a queen or tribal chief, modern societies operate under rational-legal systems. For example, democratic systems attempt to remedy qualitative concerns (such as racial discrimination) with rationalized, quantitative means (for example, civil rights legislation). Weber described the eventual effects of rationalization in his ''Economy and Society'' as leading to a "polar night of icy darkness", in which increasing rationalization of human life traps individuals in an "iron cage" (or "steel-hard casing") of rule-based, rational control. Jürgen Habermas has argued that to understand rationalization properly requires going beyond Weber's notion of rationalization and distinguishing between ''instrumental rationality'', which involves calculation and efficiency (in other words, reducing all relationships to those of means and ends), and ''communicative rationality'', which involves expanding the scope of mutual understanding in communication, the ability to expand this understanding through reflective discourse about communication, and making social and political life subject to this expanded understanding. 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「Rationalization (sociology)」の詳細全文を読む スポンサード リンク
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