To answer the question concerning the happiness created by the communication rationalism as the last version of rationalism, the author has compared this concept with the revelatory one recreated on the basis of Allamah Tabatabaee’s interpretation by assuming the bliss originated from the rationalism proved by the Holy Qur’an. The semantics and the comparison of the two concepts of “communication rationalism” as a secular narration and “revelatory rationalism” as a religious one through the methods of concord and discord of Brzeski in the allusive form, the priority of the second to the first one could be manifested. This comparison has been done to investigate the commonalities and differences of the two concepts in the three retrospective, cognitive, and normative facets with the following outcome.From the retrospective view point, in “communication rationalism” the natural world would be still and the man a phenomenon as the other ones, whereas on the basis of “revelatory rationalism”, the world and the man’s life would be meaningful and objective respectively. The concept of happiness differentiates between the two kinds of rationalism. Cognitively, the communication rationalism would be cognition- based regardless of the external counterpart considered for the social facts, while in the revelatory rationalism; the cognition would be achieved to realize the external facts. In this regard, the area of communication rationalism is limited and constrained.From the normative view point, the favorite of communication rationalism would be the out come of “legitimate” norms. The norms are legitimate when they are created by the public cooperation and in a relationship without any command for the public benefits. However, the favorite of revelatory rationalism would be the attainment of fair norms. The norms are fair if they are according to the genesis, since our social facts are of external counterpart and they are narrative of natural rules, though the two kinds of rationalism are common in the realm of social validities.

Communicative rationality is a state of communication and understanding that results in understanding, interests and common interests through critical and constructive dialogue without the interference and supervision of government institutions. Lack of dominance, coercion, existence of agency and freedom, operationalization through language and being based on culture and ethics are prerequisites of communicative rationality. The purpose of this research is to investigate and evaluate social networks, whether they are governed by communication rationality or irrational cases and manifestations in them are more than rationality. The research method is in-depth interview with the Grounded Theory approach, the results of which have been referred to professors and experts in different stages. According to the findings, the performance of social networks based on the components of communication rationality and its preconditions has not been confirmed and Things like creating access, limiting and monitoring social networks by governments, the existence of fake news, deceit and rumours, espionage and users without identity or with fake identity, the use of social networks by terrorists and fraudsters, encouraging suicide, insecurity, Crisis generation and moral anomalies, emotional, marginal and populist approaches instead of logical arguments, extremism, sectarianism, tribal and ethnic prejudices, use of psychological warfare and propaganda techniques, politicization, polarization Instrumentalism   uses are the reason for this result.

What relationship can be established between Shiite rationality and communicative rationality that ensures historical dynamism of Shiite rationality in the condition of modern rationality dominance on the present world، on the one hand، and such rationality interacts with other non-religious historical rationalities by preserving its independence، on the other? Specifically the main concern of this research is to discuss the political consequences of coordination between Shiite rationality and communicative rationality. Through several sections by propounding a series of inter-religious and intra-religious argumentations، I will deal with proving my hypothesis based upon adequate concepts within the framework of Shiite rationality (emphasizing Shiite fiqh and kalam). In this context، I will present an explanation about communicative rationality at epistemological، anthropological and sociological levels. At the next stage، I will introduce Shiite rationality. Then I will discuss the rational concepts in the Shiite tradition، emphasizing kalam and fiqh. The final section will be allocated to theoretical and practical conclusions.

Rationality is considered as one of the main elements of modernity. Habermas is among the thinkers of Frankfurt Critical School who believes that critical rationality dominates communicative rationality. He proposes communicative rationality as a means for removing the restrictions of modernity. As for his criterion for removing these restrictions and gaining freedom in communicative rationality, due to his limitations, it can be no more that public culture or common sense. This is because he does not rely on the criteria of sacred intellect which the highest form of intellect and is unable to provide value and normative criteria based on practical intellect derived from sublime human values and ideals. So, we could not help accepting Habermas's criteria to free ourselves from these limitations if Islam had not provided a criterion which goes beyond common sense, based on divine teachings. Using the cognitive and ontological principles of Islam and applying principal methodology, the present paper criticizes Habermas's principles of communicative action and tries, through an overview of the principles of his theory to find what, according to Islam, position it has. In other words, does Islam accept the criteria proposed by Habermas in his critical ideas by using communicative action for obtaining freedom?

This paper will examine the possibility of conceptualizing and operationalizing Habermas’s theory of communicative action and its application to the case of Facebook users in Iran. In order to do that we selected 22 pages from Iranian users, which had highest number of “like” and covered political, cultural, social, entertainment and sports issues. We also reviewed comments left on our Facebook pages and also reviewed some publicly visible pages of a number of users. Then we used Habermas’s theory of communicative action along with grounded theory to operationalize concepts such as freedom, discourse, communicative rationality, and some types of action-speech that could be observed in Facebook. Some of the research results indicate that many types of action-speeches, dialogue that are strategically important take place among Iranian Facebook users. However, it seems performance types of action-speeches (self-disclosures) take place more in private pages than in public pages. The research results also indicate that Iranian Facebook users express their opinions freely in private and public pages. We can claim that based on the results, almost majority of Facebook users follow norms of dialogue and interaction. It could be nevertheless mentioned that some users with low level of tolerance used obscenity to express their anger against some of the comments. This indicated that communicative rationality was not present in some cases.

Public space has always been a key research area across a wide spectrum of disciplines including philosophy, urban geography, visual art, cultural studies, social research and urban design and planning. Urban spaces play an important role in the social-economic life of city dwellers and throughout history cted as a center of communication and change. In modern era, public spaces in cities have turned into main business centers from which a particular section of the society is benefiting. This is the result of modernization and all the changes that it has brought about in the society. In fact, rationalization which is a product of the enlightenment era is limited to the rationality of approaches, evices and technology. This reflects a strain of rationality or «instrumental rationality», and it can be sought in the dialectics of man, society and nature the result of which is man’s struggle to overcome nature and then damage it to a great extent. These concerns are today reflected in debates pertaining to «sustainable development». The purpose of this paper is to discover the interactions and connections among the urban space, the sustainable development and the Communication Paradigm which is xpected to help explain the above three elements. In order to get there, the role of urban spaces throughout history has been studied particularly with regards to aspects such as society, economy and environmental concerns as emphasized by the principles of sustainable development. A historical review of urban space, its size as well as its production procedure could help better understand the role of urban spaces and the way it could improve sustainable development. This paper investigates the connection between the concepts of urban space and sustainable development using Communicative Action Theory. In this way, the Communication Paradigm as a basis for explaining this connection is described. Thus, using the theory of Communicative Action, the instrumental rationality of modernism has been brought into the spotlight. This theory questions the tenets of modern instrumental rationality and further presents Communicative Rational as a solution to overcome modern problems. This research studies how Communicative Rational is manifested through urban spaces. It has taken into consideration the fact that Communicative Rational could be an approach to overcome the logic of domination and profit as well as a solution to prevent whatever disrupts the orderliness of nature and its various elements as well as their interconnections. Eventually, the Communicative Paradigm is presented as a model based on which urban spaces can be developed based on the principles of sustainable development. This Paradigm will help determine the features of sustainable development and also ntroduce urban spaces as the beating hearts of cities. Further, it will help promote the social, economic and environmental roles of cities by determining an appropriate set of discourse ethics for urban spaces.

In these study features of communicative rationality in Iranian public sphere are examined. Deploying Habermes, the paper recognizes communicative rationality the factor of developing public sphere and transition from traditional life-world to, modern one.So, Iranian life-world as an effective factor for transition from tradition to modern has been studied. Reviewing the history of Iranian social evolutions reveals that intellectuall life-world is the first one which has provided the possibility of critical thought on public issues.Deploying communicative vision, the present article is to claim that constituting he cohesive and integrated life-world is required dependent thoughts sothat bridge the Iranian life-world enjoys the features unique for Iranian society. Thus, to transit this period it is required to reconstruct the ground factors regarding its life-world to reach to modernity.Iranian intellectual life worlds is criticizing public issues through existing Iranian believes. In a sense, Iranian intellectual life – world is result from criticizing traditional life-world. Although ideology and being ideologized is a feature of Iranian intellectual life-world, decanonization is the first feature of communicative rationality in this life-world. This study shows the fragmentation and being power-oriented of communicative rationality.