Universal pragmatics
Universal pragmatics (UP), more recently placed under the heading of formal pragmatics, is the philosophical study of the necessary conditions for reaching an understanding through communication. The philosopher Jürgen Habermas coined the term in his essay "What is Universal Pragmatics?"[1] where he suggests that human competition, conflict, and strategic action are attempts to achieve understanding that have failed because of modal confusions. The implication is that coming to terms with how people understand or misunderstand one another could lead to a reduction of social conflict.
By coming to an "understanding," he means at the very least, when two or more social actors share the same meanings about certain words or phrases; and at the very most, when these actors are confident that those meanings fit relevant social expectations (or a "mutually recognized normative background").[1]
For Habermas, the goal of coming to an understanding is "intersubjective mutuality ... shared knowledge, mutual trust, and accord with one another".[1] In other words, the underlying goal of coming to an understanding would help to foster the enlightenment, consensus, and good will necessary for establishing socially beneficial norms. Habermas' goal is not primarily for subjective feeling alone, but for development of shared (intersubjective) norms which in turn establish the social coordination needed for practical action in pursuit of shared and individual objectives (a form of action termed "communicative action").
As an interdisciplinary subject, universal pragmatics draws upon material from a large number of fields, from pragmatics, semantics, semiotics, informal logic, and the philosophy of language, through social philosophy, sociology, and symbolic interactionism, to ethics, especially discourse ethics, and on to epistemology and the philosophy of mind.
History[edit]
Universal pragmatics (UP) is part of a larger project to rethink the relationship between philosophy and the individual sciences during a period of social crisis. The project is within the tradition of Critical Theory, a program that traces back to the work of Max Horkheimer.
UP shares with speech act theory, semiotics, and linguistics an interest in the details of language use and communicative action. However, unlike those fields, it insists on a difference between the linguistic data that we observe in the 'analytic' mode, and the rational reconstruction of the rules of symbol systems that each reader/listener possesses intuitively when interpreting strings of words. In this sense, it is an examination of the two ways that language usage can be analyzed: as an object of scientific investigation, and as a 'rational reconstruction' of intuitive linguistic 'know-how'.
Goals and methods[edit]
Universal pragmatics is associated with the philosophical method of rational reconstruction.
The basic concern in universal pragmatics is utterances (or speech acts) in general. This is in contrast to most other fields of linguistics, which tend to be more specialized, focusing exclusively on very specific sorts of utterances such as sentences (which in turn are made up of words, morphemes, and phonemes).
For Habermas, the most significant difference between a sentence and an utterance is in that sentences are judged according to how well they make sense grammatically, while utterances are judged according to their communicative validity (see section 1). (1979:31)
Universal pragmatics is also distinct from the field of sociolinguistics, because universal pragmatics is only interested in the meanings of utterances if they have to do with claims about truth or rightness, while sociolinguistics is interested in all utterances in their social contexts. (1979:31, 33)
Three aspects of universal pragmatics[edit]
There are three ways to evaluate an utterance, according to UP. There are theories that deal with elementary propositions, theories of first-person sentences, and theories of speech acts.
A theory of elementary propositions investigates those things in the real world that are being referenced by an utterance, and the things that are implied by an utterance, or predicate it. For example, the utterance "The first Prime Minister of Canada" refers to a man who went by the name of Sir John A. Macdonald. And when a speaker delivers the utterance, "My husband is a lawyer", it implies that the speaker is married to a man.
A theory of first-person sentences examines the expression of the intentions of the actor(s) through language and in the first-person.
Finally, a theory of speech acts examines the setting of standards for interpersonal relations through language. The basic goal for speech act theory is to explain how and when utterances in general are performative. (1979:34) Central to the notion of speech acts are the ideas of illocutionary force and perlocutionary force, both terms coined by philosopher J.L. Austin. Illocutionary force describes the intent of the speaker, while perlocutionary force means the effect an utterance has in the world, or more specifically, the effect on others.
A performative utterance is a sentence where an action being performed is done by the utterance itself. For example: "I inform you that you have a moustache", or "I promise you I will not burn down the house". In these cases, the words are also taken as significant actions: the act of informing and promising (respectively).
Habermas adds to this the observation that speech acts can either succeed or fail, depending on whether or not they succeed on influencing another person in the intended way. (1979:35)
This last method of evaluation—the theory of speech acts—is the domain that Habermas is most interested in developing as a theory of communicative action.