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.

This Paper explains the various aspects of the effect of the Covid-19, Corona, epidemic on the development of communication rationality. The main question of the paper is what significant social consequences does the corona have in the global public sphere and its dependent global consciousness system? It argues that the Corona crisis has unprecedentedly expanded and deepened the possibility of dialogue on beneficial lifestyles that focus on the public good at the transnational level; A dialogue that, based on the shaping of rational agreements in the global public sphere, can lead to the promotion of effective communication rationality for the expansion of Cosmopolitanism. The paper shows that even now, influenced by these global dialogues on the Corona epidemic, the global public sphere has been able to address the diverse interconnectedness of human interests, regardless of ethnic, sexual, or national characteristics, more than at any time in contemporary history. Accordingly, it predicts that more systematic attention to issues such as sustainable development at the level of global policy-making in the post-corona space will be among the results of this situation.

The main goal of this research is to explain the main dimensions of Habermas' communicative rationality and to analyze and investigate the obstacles to rational education based on this theory. The main issue is what are the obstacles to rational education based on the theory of communicative action. This problem is solved with four questions in the form of identifying a (barriers existing at the level of application b) barriers existing at the level of "type of action", c. barriers existing at the level of functions related to communication rationality, and d. barriers existing at the basic level or lifeworld 1- Obstacles arising from the lifeworld; 2- Obstacles regarding the relationship between the lifeworld and the system have been raised. The analytical descriptive method is used to answer the questions. In this regard, firstly, data collection and sampling from reliable sources have been done, and then qualitative data analysis has been done to achieve the research objectives. The findings showed that the existing obstacles in the development and establishment of rational education based on Habermas's point of view can be categorized into the four levels of beliefs, behaviors, actions, and values. In this way, extreme emphasis on the relativity of knowledge and truth, emphasis on the reproduction of behaviors that distort communication rationality, and the spread of anti-understanding actions are the most important obstacles. These obstacles also become stronger due to the lack of conversational skills, the lack of common ground in communication-based on intersubjective relationships, and the application of domineering beliefs. Also, efforts to establish equal relations and emphasis on justification and truthfulness of information, avoiding colonization of people's communication world, and emphasis on the free sharing of beliefs and feelings are among the factors that moderate the mentioned obstacles.

Changes occurred in the type of common diseases have led to changes in medical models and paradigms explaining health. The contemporary bio-psycho-social approach is based on the assumption that diseases are the results of the interaction between sociological interaction of actor with each other and their relationship with individual and biological factors. One of the effective and neglected factors in this approach is interpersonal communication and dialogue between the parties. Based on, the present study is based on Habermas' views that states due to the colonization of the lifeworld by the system, communication rationality has been distorted and the application of dialogue has been disrupted and people's health has been compromised.This is a study that has focused on employees, was conducted as a survey with the statistical population of employees in District 6 of Tehran and analysis unit is individual. Sampling is based on the available sample method. A researcher-made and standard combined questionnaire was used to collect data. The validity of the questionnaire was calculated in a formal way and its reliability was calculated using Cronbach's alpha.The coefficient of significant impact of organizational culture on the application of dialogue is significant and negative with standard Beta coefficient of -0.29%. The standard Beta coefficient of multiple regression of application of dialogue and organizational structure on mental health is 0.40 and -0.19, respectively. The standard Beta coefficient of multiple regression of application of dialogue and organizational culture on social health is 0.19 and -0.15, respectively.

Allameh Tabatabai's credit theory has many capacities for cultural policy making. According to this theory, the basis of the difference in the values of the societies is the difference in the world view and human view. With the change in the credit perceptions of each society, its fundamental beliefs are changed and a new system of needs, goals and tendencies emerges. A system of Western society's values led to the emergence of new media and communication, many of which were contrary to the values of Iranian society. As a result of the Kantian revolution and the disconnection from the unseen, the ideal of realizing an earthly paradise, diversification, consumerism and colonization of weak nations became the top values of the West. Today, in order to transform these credits, we reach the most rooted credit of the media in the West through the course of regression; That is, media as culture and common values such as: secularization, communication rationality, empiricism, human-centeredness.The Islamic Revolution of Iran introduced a new system of credits into the Iranian society, which caused the movement of secularization in Iran to be followed in a hidden and quiet way, but it has not yet been able to institutionalize its values in the society. The statement of the second step includes a new system of values for the transformation of the media on the level of the revolution.

An aspect of globalization is the hegemony of some of the values ​​that the West and especially the United States have been seeking to expand after World War II. This globalization approach seeks to establish a system based on a series of liberal values, and the political, economic, and cultural order is promoted in line with Western interpretations. For this reason, the challenge of conflicting interpretations of global values ​​seems to be one of the most important challenges of the present era. The main question of this article is how can we find a theoretical pathway to overcome the challenge of conflicting interpretations of global concepts and values? Accordingly, in the present paper, we first try to find out the challenges of the so-called global values, then we will show that there is no guarantee of execution for global values. The solution presented in this paper is the design of an epistemic basis for dealing with conflicting interpretations and an agreement on global concepts and values ​​based on critical (relief) hermeneutics. The hypothesis of this paper is that by adopting a hermeneutic method based on continuous communication actions, rethinking and interpersonal perceptions, understandings and agreements, this approach can serve the interests of other perspectives Including, inter alia, Iran and the West, and, albeit in relative terms, lead them from the continuation of the everlasting legacy of history to reconciliation and liberation.

Based on the thoughts of Ayatollah Javadi Amoli, through an analytic approach, i.e. analysis of the conceptual features in human communication, one can think of three communication models: methodical, regular and supreme. Therefore, this article deals with the favorable model of communication between the clergy and the young generation within the framework of “supreme communication”. Considering the structure of the spiritual personality and the characteristics of the youths, Ayatollah Javadi Amoli believes that clergy will be capable of setting a successful communication with the young generation by paying attention to two central features including “rationality” and “honesty”. In this model, rationality necessitates that the clergy in their communication with the young generation pay attention to the following features: recognition of the youth identity, religious instruction, encouragement of rationality, control of sensual aspirations, bearing doubts in mind, and suggestion of constructive models. Furthermore in the interaction with the youths, based on the concept of “honesty”, it is necessary for the clergy to be eloquent, polite, and affectionate in preaching the religion.

In this paper the rational and intuitive spiritual journey by Sohrevardi and Habermas' philosophical theories, especially focused on the system of values and ethics, instrumental rationality and communicative rationality are evaluated with his thoughts. The purpose of this paper has been to demonstrate that Sohrevardi was not ignorant even in his own intuitive journey, and to achieve the true reality of human felicity and the necessary intuitive knowledge, he deems wisdom and intuition are supplementary to one another. Accordingly, Sohrevardi somehow founded the school of thought called "Integration School" that is a blend of wisdom, quotation, and intuition. There are similarities between Sohrevardi's theories and thoughts with Habermas in terms of system of values and instrumental rationality and communication which this paper has studied and analyzed them here. Habermas and Sohrevardi both believe that one can achieve beyond rationality realities upon the expansion of rational perceptions. Sohrevardi is of a believe that mystical discoveries are also comprehensible through rationality. Habermas on the other hand believes that one can achieve valuable truths through rationality but through communication and mutual understanding. In Sheikh Eshraq's opinion, rationality is supplement of intuition and vice versa; nevertheless, Habermas' notion is that rationality is after proving it. The rationality that Sohrevardi tries to develop is the philosophical rationality to achieve truth and felicity of human beings through the growth and development of intuition

After “Renaissance”, human wants to overcome nature and using it for peace or at least getting comfort life, but passing of the time shows that human in achieving ideals and imaginations of “modernity” is unsuccessed. In such condition, some thinkers are disagreed with this trend, but Habermas wants to reform it. Habermas with using different thinkers’ thoughts believes modern rationality could not explore all dimensions of itself and only strategic rationality rule over modern society, so Habermas wants to reform “modernity project” that he says is “unfinished project”, with developing new epistemological approach and “Communicative Action Theory”. In this essay, writer using the analytical-discursive method wants to explore moral education goals. The finding shows that Habermas emphasizing on “communicative rationality”, “life world”, “discourse ethic” in “communicative action theory” propounds following goals: in personal level growth and fulfillment of rationality based on normative communication)communicative rationality) and in social level achieving to consensus based on moral actions are moral education goals. Of course, achieving to consensus is occurred in the context that there is freedom and equity and this context also provides growth of virtues such as justice and freedom.

“Rationality” is one of the most influencing epistemological frameworks in urban planning, though this concept is criticized and denied by post-modernist advocates. The critics believe that it is the “post-rationality” era in urban planning. Furthermore, the concept of rationality has become a negative concept as it has been taken synonymous with an uncompromising technical and professional superiority. According to critics, rationality ignores the other types of knowledge - such as subjective impressions, common sense, social and human values, intuitions and so on – and only justify positivism and value - free knowledge. These criticisms might be due to decreasing the concept of “rationality” to “instrumental rationality”, while there is a variety of concepts of rationality which are different from each other.
This article tries to focus on and develop the necessity and importance of the dialectical challenge amid theory and practice in urban planning. This is done by addressing the stereotypes about the concept and application of “rationality” in urban planning” and the doubts which have led to its denial through 1) clarifying more deeply the definition of the concept of rationality; 2) tracing its chronological and conceptual evolution; and 3) dissecting its influences upon the theories and approaches urban planning. The first two are exploratory- descriptive purposes and the third one is descriptive- analytical purpose of this article.

To achieve the mentioned purposes of this article, the theoretical, experimental, and technical frameworks which are related to the concept of “rationality” has been examined. This article is based on a descriptive-explanatory research and the related text data has been analyzed by the “chronological analysis” method within “qualitative approach” to address the questions of “why”, “how”, “where” and “when”. Furthermore, in this article “thematic analysis method” is being used to trace the themes or repeating pattern in the data sets to describe the research question. By recognition of important and critical events in chronological continuum of the related concepts of the research, this article does not focus on dialectical relationship between knowledge. The methods used to collect and analysis the data within suggested process in the article are included: a) data collection and processing: the data used in this article are secondary data and the method of collecting this data is document review which consist of related data in valid and reliable books and articles; b) data analysis: there is a dual path to analysis the data in this article. In exploratory- descriptive path, it has been traced the theories, concepts and global experiments related to the concept of rationality in urban spatial strategic planning. The output of this path is recognition of the criteria of rationality and irrationality. In descriptive- analytical path, in order to address the third question of the research, this article tries to propose a framework to connect the urban planning approach to different types of rationality to upgrade the actions and interactions of planning.

The chronological evolution of rationality in planning and its effect on planning approach can be discussed within five periods: in the first period, rationality as a pure reason was seen in comprehensive planning. The focus of planning in this period was on “the best action” to achieve the goals set by the employers. It was assumed the needed resources for planning are unlimited and accessible and planners were a value – free technocrat. In the second period, rationality was still introduced as pure reason and the rational comprehensive planning focused on choosing “efficient action” to face the “planning problems”. The main assumption in this period was the existence of unlimited time and resources for problem finding. In the third period, the limitations of time and data resources in planning were been recognized by a planner. Two dominant approaches were identifiable in this period: a) the approaches based on “substantive rationality”: in these approaches, planner as savior tried to do “justly action” to address “plural values” in society. Therefore, while these approaches were concerned about the “ends” and being justly and fair, they were based on substantive rationality; and b) the approaches based on “formal or functional rationality”: the other planning approaches were interested in mutual consensus between the groups with opposite interest - without caring about the quality of the decisions made by these consensus. So, in these approaches the main actors of planning were interest group and not planners. Fourth period was the period of maturity of rationality concept in planning. In this period substantive and formal rationality were dominant concepts and the “communicating rationality” was introduced. The main purpose of the dominant approaches in this period was focusing on efficient, fair and justly and collective action to tolerate the less defeat and face the uncertainties. In the fifth period the communication rationality is the dominant in planning. The approaches based on this concept are concerned about interactions - not actions -. The main purpose of planning in this period is to achieve to not just a “consensus”, but a “consensus based on a mutual understanding”.

The output of this article was a conceptual model in order to show the typology of rationality and their evolution; tracing their influence on urban planning approaches; and explaining the necessity of this concept in strategic spatial planning. Finally the deterrent of using rationality in urban strategic spatial planning could be introduced as: first) the absence of a legal prescribed agenda for the institution which are engaged in urban planning process; second) the epistemological, eclecticism, and political gaps in urban planning and the absence of an agreed definition of strategic spatial planning based of rational thinking; and third) negligence in adaptation underlying economic and political traditions, epistemological foundations and theories and approaches use in planning action and practice.