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勞動、互動與理性行動──早期哈伯瑪斯對社會進化的重建方案 / Labor, interaction and rational action: habermas' reconstructive program for social progress張心如, Chang, Hsingju Unknown Date (has links)
任何一門學科,必然都直接或間接的和個人、社會有一定的連繫,當然,哲學亦然,哲學所關切的問題,向來尤其是關乎每一個個人,以及人類全體,從先蘇的宇宙論時期、希臘三哲開始,就關心著人類如何在世界之中安身立命,並進一步針對人類的幸福、德行、善等等的倫理學問題進行討論。
即便哲學曾經一度遠離塵世,所討論的問題似乎越來越抽象難解,予人難以親近之感,但筆者認為,哲學既然是從個人,而且是生存在社會當中的個人出發,最終同樣應回到個人、回到社會之中,哲學不可能、也不應該只是被限縮在遙遠的彼岸,而不與實際社會發生任何聯繫,而事實上,在經過文藝復興、啟蒙運動之後,哲學也的的確確又回到此岸,重新對人類理性、道德、存在基礎的問題進行追問探討。
若以馬克思(K. Marx)對德國傳統哲學的批判為起點,及至更具體地對資本主義社會的運作規律進行分析與發展的預測起,哲學就不再是單單探求社會與人類的存在基礎或認知條件,更是對於為何是這樣的社會,人類是這樣的生活,而不是其他可能的社會、可能的生活,進行追問、批判的考察,於是一個對社會與人類的發展更好的理論體系不再是唯一的問題核心,去揭露與批判社會結構性問題並進行改變更是當前要務。
在這個觀點上,筆者相當認同,哲學對當代社會的重要任務之一,就是對於當今人類處境,特別是在面對現代社會種種已然面臨的以及可能面臨的危機時,我們應該能夠有所觀察、反省、直指問題核心並積極回應。而當代知名理論大師哈伯瑪斯(J. Habermas)在這一立場上,亦和任何對社會問題有實踐上的關心、理論上的興趣的人一般,同樣將哲學的功能定位在實踐指導、反思與批判之上,並以這樣的標準從事其理論研究。
當然,哈伯瑪斯在當代社會的影響力之大,讓任何一個進行相關領域學術研究後輩無法輕易跳過的原因之一,就在於其理論範圍的廣泛度與深度,他嘗試建立起一個能夠更普遍且更好的說明與解釋社會發展過程的理論,我們可以從一九八一年所出版的《溝通行動理論》(Theorie des kommunikativen Handelns/ The Theory of Communicative Action)中,看出他這番意圖。
不過,哈伯瑪斯激發起一些學術研究工作者注意力的另一部份原因,即是他身為法蘭克福學派後繼者,與他的前輩、甚至馬克思,在理論內容上及批判精神上的延續、關聯,對於筆者而言,正是在《溝通行動理論》出版之前的哈伯瑪斯,他與馬克思(主義)理論之間的差異,特別是他對馬克思(主義)理論核心「歷史唯物論」(historischen Materialismus/ historical materialism)的重建看法,更是筆者所感興趣之處。
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從命令與控制型到規制型國家:公共性概念的變遷 / From Command and Control Model to Regulatory State: The Transformation of the Concept of Publicness朱玉, Zhu, Siena Unknown Date (has links)
本文所要處理的問題為:「公共」的內容究竟為何?以及在福利國家的脈絡下公私之間如何互相滲透?本文採用Naomi Pfeffer與G. Majone的見解,將福利國家分為命令與控制型模式(command and control model)與規制型國家(regulatory state)。而這二種模式的差異可以由統治(government)和治理(governance)兩字得到說明,前者與命令與控制型相關,後者則與規制型相關。而所謂「治理」之概念,即一種國家權力向社會回歸的現象。本文以哈伯瑪斯《公共領域的結構轉型》為理論背景,探討現代國家職能由福利國家的興起與轉型之國家與社會關係與公私融合的過程。 / The main purposes of this thesis are: (1) discuss the transformation of the relationship of state and society under the process of “‘societalization’ of the state” and “‘stateification’ of society” through the rise and transformation of the welfare state; (2) examine the theories of “publicness”, “public/private distinction”, and the phenomena of “public-private mix” to study the mutual relation between the public and the private; (3) review and criticize the selected public policy.
The public/private distinction has declined under the welfare state nowadays. On the topic of welfare state, this thesis applies the opinions of Naomi Pfeffer and G. Majone that divide the welfare state into the command and control model and the regulatory state. The words “government” and “governance” could interpret the difference of these two kinds of patterns: the former is relative to the command and control model, while the latter is relative to the regulatory state. In addition, the conception of “governance” indicates the process of authority returns from the state to the society. On the topic of public/private relation, this thesis adopts the theories of Jürgen Habermas in his book: The Structure Transformation of Public Sphere, through his ideas of public sphere and its relation among the intimate sphere and the state to explore the relation between the state and society.
In practice, this thesis takes the case of turning the national university into the corporation (juridical person) in Taiwan, and introduces to the theories discussed above: see the university as a public sphere and its reform as the transformation of welfare state.
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「公共性」的考源、批判與重建-一個哈伯瑪斯觀點的探究 / The archaeology, critique and reconstruction of publicness: a Habermasian investigation吳豐維, Wu, Feng Wei Unknown Date (has links)
為了更進一步地了解「公共性問題」﹐本文將「公共性」的探究嵌入歷史脈絡之中﹐概略地從古希臘談到十八世紀的歐洲。在「公共性」的考源過程中﹐我們可以發現﹐「公共性」與「啟蒙」、「超越性」的理念一直有著相當密切的關連。透過這段歷史的考源﹐我們可以更進一步地掌握「公共性」的本質與內含於其中的啟蒙潛能。
其次﹐為了理解現代「公共性」所展現出的弔詭面貌﹐本文將試圖挖掘潛藏在「公共性」之下的社會變遷﹐也就是所謂的「現代性」(modernity)的發展歷程。從西元十五世紀開始﹐「現代」(modern)的序幕開始揭起﹐一個嶄新的時代於是降生。在這段歷史時期之中﹐我們可以觀察到它的獨特形貌﹐這些獨特的政治、經濟、社會與文化的形構就是所謂的「現代性」。一般說來﹐「現代性」的形構包括了資本主義的興起、民族國家的出現、神話世界觀的解除魔咒、社會運作邏輯的理性化、人類主體性的揚昇等等。值得注意的是﹐「現代性」的發展是一種從西方蔓延到全球的過程﹐「現代性」的發展逐漸成為西方文化的「全球化」(globalization)﹐所以有人直接稱呼「現代化」就是「西化」。在「現代性」的發展之下﹐我們可以發現「公共性」此一範疇的爆炸性擴張。此外﹐我們也可以抽繹出「現代性」的內在邏輯─人類主體性的確立與社會的理性化。由於這兩套現代性邏輯的過度擴張造成了「公共性」的弔詭面貌─「公共性的暴力」與「缺乏回應能力的公眾」。
關於「公共性」的弔詭面貌與扭曲發展的解決方案﹐哈伯瑪斯的理論建構是一套值得加以討論的典範。他試圖從相互主體性與溝通理性的重建上﹐尋求一個合理性的公共生活的出路。最後﹐本文的結論將會做一個總結性的批評與討論。
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自我認同與鄉土教育——米德與哈伯瑪斯的對話林純英, Lin, Chwen-Ying Unknown Date (has links)
本研究的目的在於探究鄉土教育中應具備的教育性思維,凸顯以學習者為主要關懷的教育精神所在。蓋民國七十六年解嚴之後,以重視台灣主體性為主要訴求的鄉土教育逐漸受到重視;甚至在民國八十年代形成討論的高峰,官方亦將「鄉土教學活動」與「認識台灣」正式納入國民教育課程中。然而,在政治意識型態的爭辯中,教育的焦點被模糊了;鄉土教育在政治角力中成為企圖主導學習者認同(identification)的手段。在此背景下,研究者源於對學習主體性的關心,首先探究台灣鄉土教育由被貶抑到普獲重視的過程中,前後影響自我認同(self-identity)的諸多背景因素(包括政治、經濟、教育、社會文化等)。並從相關教育思想(以自然主義、存在主義、批判教育學為主),深化正向「自我認同」在鄉土教育中的核心地位。進一步以米德(G. H. Mead)、哈伯瑪斯(J. Habermas)之社會學理論的探討,瞭解自我認同的基礎條件、歷程、危機、機制與影響,以建構對鄉土教育完整性的理解。希望在「過度政治化」與「忽視符號問題」的兩極論述外,補充兼具微觀基礎與鉅觀批判的、具理論完整性的論述。
本研究共分五章,第一章緒論外,第二章分析台灣鄉土教育的潮流。茲分四節,「大中國主義式教育的反動」不僅在內容上爭取台灣主體性的教育,更在制度上反對中央集權式的教育模式。「族群文化的追求」同樣以建立正面健康、具有尊嚴的的自我認同為目標。但除了政治、文化霸權的操控外,族群文化尚受到經濟結構轉變與流行文化的影響。「疏離生活世界的反省」指出了台灣人對於歷史意義斷裂、人際關係疏離與教育活動僵化的檢討;政、經批判之外,尤其展開功利主義的省思。欲重新在傳統精神中、人際互動裡及鄉野自然的懷抱下,拾回作為一個與鄉土緊密聯繫的、完整的「人」。「共同體的呼籲」則強調團結實踐、投入鄉土的重要,與多元鄉土間和平共處的理想。但在政治、經濟、社會等諸多問題牽扯的背後,四個面向應有其一致的教育關懷,即「自我認同」的議題。尤其在實際運作上,主體仍岌岌可危,顯見一般對鄉土教育真正的認識尚有不足。
第三章以「自然主義的關心」、「存在主義的關懷」與「批判教育學的關切」等教育哲學的角度,思考鄉土教育的有機性,使之更具意義與生產性。並以此基礎提出鄉土教育與自我認同的相關性,包括:
一、 危機中的主體
二、 鄉土教育應肯定每一個體
三、 鄉土教育是自我認同的基礎
四、 鄉土教育激發主體能動性
五、 鄉土教育強化自我與社會的聯繫
六、 鄉土教育培養個體對自我與鄉土的責任
七、 異質相處的共同體問題
本章並分析以米德與哈伯瑪斯學說做為自我認同理論探究的幾點後設認知。
第四章以米德的符號互動論為基礎,輔以哈伯瑪斯對於結構性問題的批判。第一節「自我的起源」:米德反對傳統的意識哲學,分析自我形成的社會性,其基礎在於人類可藉「姿勢互動」(gesture interaction)並「自我反省、參照」的能力,達成「主我」(I)與「客我」(Me)的對話。第二節「自我認同的發展」:米德以為自我認同的歷程在於「掌握更廣共同體的態度」。指出在互動經驗中,學習了「角色扮演」或「角色取替」(play a role or role-taking)的能力,並在遊戲的階段(game stage)掌握了「概化他人」(generalized others)的概念,因而瞭解自我在社會中的位置而完成了自我的觀念。米德認為自我認同是「主、客我統合」。哈伯瑪斯則強調自我的個別性,主張超越僵化「角色認同」(role identity)的「自我認同」(ego identity)。其實,米德的角色認同是活化而開放的概念,但其理論缺乏對結構性力量的批判,未分析「概化他人」中的宰制因素及其傷害自尊的深層意義。所以第三節「認同的危機與轉機」:先談米德對於「符號」此聯繫與創造媒介的主張。再以哈伯瑪斯對「生活世界的殖民化」分析,指出(一)自我認同相關趣向(interests)的萎縮,及(二)符號扭曲與無意義感等自我認同的危機。此危機與「合法化危機」(legitimation crisis)及「動機機制危機」(motivation crisis)息息相關。故要恢復健全而隨境互動的自我認同機制,除了個人層面的「自我反省」與實踐外,尚須在制度面上建立理想的溝通機制。第四節「溝通行動與共同體」:米德認為「理想的社會」有兩個條件,(一)是創造性個體的充分表達;(二)是被其他成員所理解。故米德認為溝通(communication)是人類的理想,能協助社會的進步與個人的成長。哈伯瑪斯的溝通行動理論不僅得力於米德對生活面的互動、活動的關注,更進一步以其「理想社會」的特徵,建構溝通行動與論辯的條件。其中,集體認同必須建立在「互為主體性」(intersubjectivity)的尊重,允許不同意見與立場在開放的溝通空間中彼此參與。米德認為,我們必須選擇讓人類「一體感」的凝聚力導向於「溝通互動」,而非內部團結卻對外暴力相向的非理性運作。至於溝通的結果與共識,米德反對教條式的宣稱,如同所言「We don’t know where we are going, but we know we are on the way.」
第五章「結論」,第一節以理論所得,從歷史的角度詮釋與反省台灣鄉土教育中自我認同議題。第二節則以理論的角度,試圖描繪鄉土教育中應有的思維與考量,使自我認同的教育更具周延性。研究結果如下:
一、 關於認同的基礎與界線:確切、獨特與無限的時空
二、 關於自我認同的機制:個別化「符號」與「互動」兼顧
三、 關於批判:兼及「系統」與「生活世界」的反省與重建
四、 關於他者與共同體:多元並存也力求溝通
五、 自我認同與鄉土認同的永恆辯證
六、 自我肯定、共創願景的鄉土教育
最後第三節以「歷史與理論的交會」,談鄉土教育問題和相關論述的發展脈絡,及與本研究的關係。並分析鄉土教育由熱烈討論到逐漸沈澱的過程。希望鄉土教育一詞的熱潮消退之後,教育對自我認同的基礎仍能持續關心與重視。讓鄉土教育最初的關懷:學習者主體性的追求,能夠落實。
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由哈伯瑪斯之法律有效性觀點論首長特別費事件陳韻華, Chen,Yun-Hwa Unknown Date (has links)
首長特別費事件演變至今,焦點都被導向高度抽象的政治議題,民間失去發言或制衡的空間,讓許多深刻值得探問的價值問題,陷入無法討論的困境,但本文要追問的根本問題是:法律,對現今台灣的民眾來說,所代表的意義是什麼?是把法律看成一種限制他們行動領域的規範,對法律採取一種戰戰兢兢算計犯法後果的策略性態度?還是把法律視為一種具正當性與有效性的行為規範,發自內心對法律採取尊重的態度?算計自己最大的利益,真的就是我們人類追求理性的最終結果嗎?如何縮小這些鴻溝,或許就是我們該戮力的地方。
哈伯瑪斯認為法律取得其正當性,與溝通行動之間具有相似的結構性,所以力主引進「溝通理性」,作為法規範產生及運用的構成基礎。但從法律理論的角度來看,哈氏認為現代法律秩序要從「自決」這個概念獲得其正當性,而且公民應從論述或審議的模式切入,同時把自己理解為所要服從的法律的承受者及創制者。對於裁判理性,哈氏曾針對四種具代表性的不同法律理論見解提出批判,主要為法律詮釋學、法律實在論、法律實證論,以及Dworkin的融貫理論,最後他提出自己所主張的程序法典範的法律觀。哈氏認為現代法制史中,運用得最成功的法律典範,是今日依然相互競爭的兩種法律典範,一是形式法的典範,另一種是實質法的典範,但哈氏認為這兩種典範都有所不足,所以主張要採取言說理論視角的第三種法律典範—程序法典範,來理解與解決二十世紀末出現的社會困境。
在現今充斥「語言暴力」、「策略性語言」、「意識型態扭曲」的社會中,言說的有效檢驗,對現況的釐清確有助益,但問題是如何進行?所以,本文嘗試從理解哈伯瑪斯的言說理論為核心,來討論法律與其同屬之社會文化間的關係。同時,藉由哈氏所提之「生活界與系統界」的概念,探求法律在社會整合中所扮演的媒介角色,探討法律的生成與溝通行動何以密不可分?最後,論證法律的正當性,主要是來自以溝通言說為基礎,所達致的同意與共識。 / Since the broke out of the special funds affair of Taipei mayor, the focus has been on highly abstract political issues; the value questions, which were profound and worth inquiring, fell into difficult position and were unable to discuss. This paper closely examines the basic question: what the meaning of the law ought to be? What significant value the law should represent? Should it be an instrument or an institution; should it be developed in a strategic or communicative way; and should it be rules and regulation laid down by the authority or the normative commitment of the citizens.
Habermas thought the law obtains its legitimacy through real communication and therefore the “communicative rationality” is the foundation of the law. From the perspective of legal theory, Habermas thinks modern legal order must “be self determined” to obtain its legitimacy; moreover, the citizen should elaborate and judge the making of the law through participation and communication. Habermas thus criticizes four well-known theories of law, i.e., legal realism, legal empiricism, legal positivism and Dworkin’s coherence theory. He then asserts his own proceduralist paradigm of law. Habermas believes that in the history of modern law, the most successful legal paradigms are still in competition today – one is the paradigm of the positive law, the other is the paradigm of substantive law. However, he believes both paradigms are inadequate, so he asserts the necessity of a third legal paradigm, which emphasizes the discourse theory perspective – the proceduralist paradigm of law to understand and resolve the social difficulties.
Reacting to the flooding “language violence,” “strategic language,” “ideological twisting” in the society of nowadays, effective evaluation of discourse can certainly help in clarifying the present situation, but the question is how to carry on? This article attempts to answer the question by studying the discourse theory of Habermas as the core, and discuss the relationship between law and the social culture to which it belongs. At the same time, with Habermasian concept of “the lifeworld and the system”, this paper seeks to evaluate the medium role of law in social integration to assess the reason for the intimacy between legal formation and communicative action. Finally, this paper argues that the legitimacy of law primarily comes from communicative discourse that serves as a basis to reach agreement and consensus.
Keywords: mayoral special funds, Habermas, legal validity, legitimacy, communicative reason, the lifeworld and the system , legal validity theory of discourse, Proceduralist paradigm of law
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由合法性危機論數位著作保護爭議 / A Study of digital copyright protection from the perspective of legitimation crisis張喻閔, Chang, Yu Min Unknown Date (has links)
摘要
觀察著作權法的演進,可說是一部為因應新興科技帶來著作利用型態改變,所造成衝擊的歷史。而現今著作權法面對資訊科技進步,所造成的法制衝擊時,卻因採取反規避措施等激烈的因應手段,造成著作權法制針對數位著作保護之爭議,出現了原先為平衡權利人利益與促進文化創作發展之兩大目的,發生了失衡的現象。該現象的發生,似乎於某種層度上,驗證了德國學者哈伯瑪斯(Jürgen Habermas)於觀察資本主義社會演進的歷史脈絡後,結合馬克斯的社會進化觀點與盧曼的系統論,所主張的晚期資本主義下的四重危機。
而隨著國際間有關數位著作保護的立法趨勢,無形中賦予了著作權人擁有對於他人接近其著作,幾乎完全的管制權利;而合理使用原則之適用卻遭受科技管制的嚴重限縮,使得著作權的保護對象,究竟是表達方式或是無形的概念,產生了保護界限的模糊,著作權法制似乎已轉往著作權利人之一方傾斜。如此的法制發展,將可能造成法律系統的內在衝突與矛盾,危及系統存在的正當性,進而產生數位著作權法制上的合法性危機。
本文試圖依循哈伯瑪斯有關溝通理性與擴大參與以型塑公共領域的主張,尋求爭議解決的可能途徑。並試圖藉由新興之創作共享授權機制(Creative Commons),結合網際網路之互動特性,嘗試探討網路中出現創作之公共領域(Public Sphere)的可能性。並期待開啟以強化社會對話與互動的溝通模式,來尋求爭議問題解決的討論開端。 / Abstract
The evolution of Copyright Act reflects the change of publication displaying methods due to technology. Legislators create Anti-Circumvention Provision in reaction to the shock of technology progression on Copyright Act. However, these provision triggers the debate on the purpose of Copyright Act on publication protection, whether it is to protect the obligees or to enhance publication development. This phenomenon verifies Jürgen Habermas’s argument on the four crises under advanced capitalism, which combines Marx’s evolution of society, Luhmann’s system theory, and Habermas’s own observation on the transformation of Capitalism.
The legislative trend on digital copyright protection gives the obligees almost complete control over their writings. However,“fair use” is limited by technology restrain. As a result, the Copyright Act seems to be tilted towards obligees. Such development may create inner conflict and endanger the legitimation of the law system. Moreover, the legitimation crisis on Copyright Act may be aroused.
This thesis is aimed to solve the debate based on Harbemas’s claim on creating public sphere through rational communication and enlarging participation. For example, the writer combines creative commons and the interactive feature of the Internet to explore the possibility of public sphere on the Internet. In sum, this thesis is intended to resolve the Copyright Act problem.
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邁向理性的企業組織-以哈伯瑪斯的社會批判理論來透視組織變革管理的挑戰 / Toward a Rational Business Organization - Perspective of Changing Management Applying Jürgen Habermas’Social Critical Theory陳致曉, Chen, Chih-Hsiao Unknown Date (has links)
成功的企業變革蘊涵著規範、觀念、與文化上的改變,其最終目的是要達成新規範的運作、成員對新組織的再認同、與新組織文化的再建構。一般如常管理主要考慮的是如何創造競爭優勢與提高效能,主要參照的「企業策略科學」與「科學管理學」並無法處理價值與信仰的課題,也未注重資訊與知識的流動與管理。單憑這兩類管理理論,無法因應變革管理的挑戰。本論文分析科特與彼德˙聖吉等管理學者提出的變革失敗原因,並將其歸納予批判社會學者哈伯瑪斯所述「生存環境的意義生產」的失效。作者檢討組織變革過程中的「社會規範」、「成員主觀」、與「客觀環境」等三個面向,認為有效溝通與真正共識為成功企業變革之所必需。
作者認為組織內的活動可以區分為「溝通」與「執行」兩個面向,各別對應到哈伯瑪斯所述的「實踐性理性」與「工具性理性」。本論文批判缺乏「實踐性理性」制衡的「工具性理性」妨礙企業的執行效能與知識生產,並闡述實踐性理性不可或缺的價值。唯有摒除由工具性理性發展的階層權力對溝通過程的干預,有效溝通與真正共識才能達成。作者亦就實行的層面提出在組織內建立「理想言辭情境」的方法。本論文從「實踐性理性」的觀點檢視組織變革,以「變革之輪」來闡明各變革階段應注意的工作。作者結合「生存環境的意義生產」與野中郁次郎的「組織知識創造論」檢視變革過程中,包含認知、價值觀、信仰、規範遵從、組織認同等「意義」的創造過程。如果變革過程中「實踐性理性」能得到彰顯,成功的變革會使成員得到意義生產的正向迴饋。這個「正向意義迴饋系統」將使企業進入一種得以持續對應新競爭局勢的動態平衡。
本文藉由Intel在1985年策略大轉折的實際案例來檢驗本文論述。對「導致組織變革失敗的根本原因為何?」、「如何建構適合因應外在環境的變化,並能成功完成變革的組織?」、「如何成功地完成組織的變革?」等三個組織變革管理的根本問題提出有系統的答案。本論文終結於對自我論述的批判。 / Organizational change is essential for the modern business entities to survive in the dynamic economical environment. However, many companies, which are successful in day-to-day operation, cannot accomplish the organizational change process, and result in fading out in the new competition environment. During organizational change processes, authority swinging and uncertainty about future make rumors prosperous; new rules and tactics have not been proved and are doubted; mutual trust between staffs and organization is shaky; and staffs become difficult to identify themselves with the organization. The above challenges are related to the dynamic management of information sharing, knowledge creating, staffs’ cognition, emotional consideration, mutual trust, and common consensus about new rules and the business entity’s future. The above conditions make changing management to be fundamentally different from the routine operational management. Strategic science and science management principles, which are generally adopted by companies to increase competition advantages and operational efficiency in the routine management, do not take account for the information and knowledge management, and cannot deal with the values and belief issues. Companies cannot just rely on the above two management principles to face challenges of the organizational change.
The thesis analyzes the failure factors of changing management, which are disclosed by scholars like John P. Kotter and Peter M. Senge etc. The author correlates them with “meaning reproduction of living situation”, which was introduced by social critical philosopher Jürgen Habermas. Habermas believes efficient communication and true common consensus are essential to revive the meaning reproduction and to coordinate the social operation. The author inspects the “social”, ”subjective”, and “objective” aspects of the “living situation” of companies’ change phases, which were inferred from the eight steps of successful organizational changing addressed by John P. Kotter. The author elucidates that efficient communication and true common consensus are requisite for organization changing management.
Habermas based on the two human basic actions, “labor” and “communication”, to categorizes rational into “instrumental rational” and “practical rational”. Instrumental rational aims at environment control and material productivity. Practical rational endeavors mutual understanding and common consensus. Habermas argued that the power developed by instrumental rational should be balanced by the values generated by practical rational; otherwise the power will oppress human society. The thesis criticizes that companies’ hierarchical power obstructs organizational operation, policy execution, information sharing and knowledge creation, as organizational instrumental rational is not tempered by corresponding practical rational. The irreplaceable values of organizational practical rational are further illustrated.
To illuminate practical rational, it is necessary to eliminate the intimidation and temptation, which are induced by hierarchical power, from the communication actions. Habermas believes that comprehensive speech, true statement, right position and sincere attitude are the four valid assertions for the communication actions. If only all communicating participants have equal opportunities to partake, declare, interrogate, and explain, authorities and ideologies can be excluded from the communication actions. Habermas defined the above circumstances as the “idea speech situation”. The thesis argues that organizational activities can be categorized into the “execution” and “communication” dimensions, which correspond to the organizational “instrumental rational” and “practical rational”. Communication actions should not be interrupted by the hierarchy power of execution dimension. Rules and tactics should be supported by common consensus and thorough communication. Staffs should apply instrumental rational to execute the rules and tactics without objection. If only the organizational culture and merit system can ensure the above working principles, the business entity can achieve the advantages of both instrumental and practical rational. In additional to the theoretical elaboration, the thesis proposes manners to establish organizational ideal speech situation from “managers’ attitude”, “staffs’ consensus”, and “discussion processes” aspects.
The author applies the above ideal speech situation exposition to different organizational changing management phases. The thesis constructs the organizational changing wheel to illustrate the key executive points to successfully drive continuous organizational evolution. Furthermore, the author integrates the above argumentation with the “organizational knowledge creating theory”, which was proposed by Ikujiro Nonaka and Hirotaka Takeuchi. The “meaning reproduction” flow of the organizational changing wheel is constructed by investigating the internalization, externalization, universalization, and integration processes of meanings, which include information, knowledge, interests, intuition, values, belief, cognition, emotion, identification, obedience, and consensus etc. If the communication processes of the organizational change follow practical rational, and the organizational changing is successfully accomplished, staffs will received positive feedback from the intrinsic meanings they generated. The author expounds that the “positive meaning feedback loop” will accelerate the iteration of meaning reproduction cycles. The dynamic stability, supported by the “positive meaning feedback loop”, will ensure the business entity to continuously adjust itself to conquer new competition circumstances.
To exam the above theorem, the author adopts Intel’s strategic transition in 1985 as an example. The case is interpreted fro
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