A Critique of Habermas' Theory of Practical Rationality

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DISCUSSION

conscious or unconscious manner. If the construction of social reality by individuals is made unconsciously, a contradiction will exist between the intentions and the outcome of actions. Consequently, the solution for such a discrepancy is critique, self-consciousness, and democratic participation. In this way, the gap between consciousness and social structure would cease to exist. 12 Structuralist theory of a natural contradiction between structure and consciousness, therefore, is con- ceived by Habermas to be an ideological and false consciousness. While Althusser's structuralism finds historicism ideological t3, Habermas' theory defines ideology in terms of the reification of socio-historical reality. But if democracy can properly link consciousness to social structures, as Habermas assumes, practical rationality must be defined in terms of the premises of critical consensus theory. (2) The epistemological and methodological premises of Habermas' theory provide further support for his position on the question of rationality. His theory of the objective interests of various types of knowledge, his theory of hermeneutics and depth-hermeneutics, and his notion of critique are clear methodological grounds for Habermas' theory of rationality. Corresponding to his ontological distinction between the systems of actions and interaction, Habermas specifies two fundamental interests that underlie human cognitive activities. The interest in power, control, and domination relates to the instrumental and technological aspect of the construction of historical reality by human subjects.14 The activity of symbolic construction, however, corresponds to objective interests in intersubjectivity and increasing communication among the subjects.15 The conditions of the possibility of truth should be sought in terms of the fulfillment of these objective interests. It is clear that practical rationality is defined through the requirements of the objective interest in expansion of communication and consensus while instrumental rationality deals with the interest in control and mastery over nature. Habermas' notion of knowledge and interest leads to his classification of the sciences. While the science of nature is monological, hermeneutics and the mode of social sciences is dialogical. 16 Again, Habermas' theory of practical rationality cor- responds to the logic of socio-historical understanding and aims at dialogue and definition of norms and meanings through free communi- cation.