Habermas Colonization Of The Lifeworld

There are different standards that set by the society and students learned in schools like students have to stand up while teachers come to school; they have to speak only when the teacher allows them to speak by raising their hands, and so on. In Ethiopian school system the hidden curriculum was highly used especially in kings regimes, at that time there was moral education which students learn in a way they respect their parents, stand up while teachers enter the class, and they only speak by raising their hands and when they get permission from their teachers.
3.7.1.3. Feminist Views
As indicated in education for all 2015, National review of Ethiopia. The overall goal of the education sector is to achieve the Millennium Development Goal …show more content…
Habermas Colonization of the Lifeworld

This part deals with the works of a contemporary member of the Frankfurt school Jurgen Habermas’s "Colonization of The lifeworld". The theory is seen in relevance to current Ethiopian education system of Ethiopia to analysis the present. Habermas is recognized as a second generation member of the Frankfurt school, or second generation critical theorist.
The “Colonization of The life world” is one of his most important theoretical works that have to be studied. The theory discusses how the life world which is the world of socialization and culture, where the operative rationality is communicative action, colonized by the market economy and bureaucratic regulation of system world. These are political, administrative, and market driven area of life wherein the operative rationality is money and power.
Habermas in his theory of colonization of the life world agrees that there has been encroaching of the system in the life …show more content…
This life world is colonized by the instrumental rationality driven by bureaucratic and market forces.
Habermas is trying to use the Marxist idea to bring about the significant role played by the life world. In his famous phrases "unfinished project" he explores an alternative to the critique of the capitalist mode of production and the critique of reason as a will to instrumental power.
For Marx, the superstructure of society is governed by the economic bases. Habermas however, never seems to have taken the Marxist idea because he viewed Marx as neglecting the emancipatory potential of the normatively regulated superstructure and its impact on economic bases. Habermas does not agree on the priority that Marx gave to the economic base of society. It is on the basis of this assumption that Habermas distinguishes the model of society into two, such as ‘system ‘and ‘lifeworld'. Habermas believes that in modern societies rationalization of the system takes place increasingly at the expense of the life world (Maeve 1997:6). This is because open discussion to solve problems in current society has failed. In order to analyse this situation, Habermas distinguishes lifeworld and system, as two complementary accounts of social