Everyday language inherently enables self-reflection and consensus-seeking toward comprehensive rationality

Evidence

Behind all this, there layas a kind of anthropological variant of Habermas’s conception of the reduction and rationalization of domination resulting from the development of a public sphere in politicsan original version of utopia, consisting of a restoration, mediated by science, of the comprehensive rationality which, in the natural hermeneutics of everyday language, is still, as it were, naturally at work'. What Habermas meant by the natural hermeneutics of everyday language was that everyday language is a medium that makes self-reflection possible: everyday utterances can, when necessary, be explained using everyday language. As speaking subjects, Habermas claimed, we always find ourselves in a communication which is intended to lead to agreement’, and thus to `comprehensive rationality’. — Rolf Wiggershaus, The Frankfurt School, 2430

Categorization

  • DEFINE: Defines Habermas’s concept of the ā€˜natural hermeneutics of everyday language’ — a key term for understanding his communicative rationality.
  • XREF: Connects to Habermas’s theory of communicative action and the public sphere, which the chapter frames against Horkheimer’s earlier critical theory. — connects to: Everyday language itself contains a utopian comprehensive rationality.; Habermas grounded Popper’s rational discussion ideal in a comprehensive rationality of free dialogue — Rolf Wiggershaus, The Frankfurt School: Its History,…, 2416; Dialogic interactions create open, critical, constructive spaces for negotiating differing ideas toward consensus — ā€˜Dialogic scaffolding’: Enhancing learning and understanding in collaborative contexts (+2 more)

Broader Connections