Habermas: da análise da Öffentlichkeit ao projeto de uma “teoria do agir comunicativo” – Carlos Ferraz

Habermas: da análise da Öffentlichkeit ao projeto de uma “teoria do agir comunicativo” – Carlos Ferraz

RESUMO

Este artigo pretende ser uma exposição da Filosofia do Esclarecimento de Habermas. Nesse sentido, apresentaremos especialmente seu pensamento inicial, com o escopo de estabelecer seus fundamentos, o que implica iniciar com as influências sobre ele (I. Kant, J. L. Austin, o “segundo” Wittgenstein, M. Weber, E. Husserl, K. O. Apel, entre outros), assim como com sua crítica aos primeiros membros da Escola de Frankfurt (especialmente contra o pessimismo de T. Adorno e M. Horkheimer acerca da possibilidade de a razão nos libertar). Finalmente, mostraremos como Habermas é uma extensão do projeto de uma Filosofia do Esclarecimento, o que faz dele um exemplo do pensamento moderno na história contemporânea da Filosofia.

 

ABSTRACT

This article intends to be an exposition of Habermas’ Philosophy of Enlightenment. In this sense, we will present specially his earlier thought in order to establish his grounds, which implicates to start with the influences upon him (I. Kant, J.L. Austin, the “second” Wittgenstein, M. Weber, E. Husserl, K.O. Apel and so forth) as well as with his critic towards the first members of the Frankfurt School (specially against the pessimism of T. Adorno and M. Horkheimer on the power of reason to set us free). Finally, we will show how Habermas is an extension of the project of the Philosophy of Enlightenment, which makes him an example of Modern thought in the contemporary history of Philosophy.

Introdução: Habermas e a ideia de publicidade (Öffentlichkeit)

O primeiro passo de Habermas em direção ao conceito de “publicidade” (Öffentlichkeit) ocorre em sua Habilitationschrift, intitulada, precisamente, Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft, de 1962. Nessa obra encontramos, ainda, uma forte influência de seus predecessores da Escola de Frankfurt, Theodor Adorno e Max Horkheimer. Tal influência fica manifesta na ideia consoante a qual a “publicidade” foi conduzida por interesses corporativistas, manifestos na concepção de uma “sociedade totalmente administrada”. Esta representaria a bem sucedida aliança entre o poder político e a economia, a qual geraria, por fim, uma espécie de “manufacturing consent”.

No entanto, também nessa obra já encontramos uma perspectiva que afasta Habermas de seus predecessores: Habermas, diferentemente de Adorno e Horkheimer, está preocupado em recuperar os princípios liberais que vigem em uma sociedade democrática (em oposição a toda forma de totalitarismo). Nesse sentido, para o projeto de Habermas, o conceito de “publicidade” mostrou-se valioso. Apesar de manipulado por interesses corporativistas, ele mantinha um, digamos, “potencial esclarecedor”. Ele poderia ser o locus fundacional de uma sociedade baseada em princípios democráticos. Assim, a despeito do diagnóstico dos primeiros autores da Escola de Frankfurt, o espaço da “publicidade” (da “esfera pública”), seria, também, um espaço para a reforma, para a transformação. Dessa forma, a perspectiva de Adorno e Horkheimer seria unilateral: eles teriam sido incapazes de perceber o “outro lado” da “esfera pública”, o que os teria impedido de reconhecer o papel desta na fundação de uma sociedade democrática (e não mais “totalmente administrada”).

Com efeito, isto ainda não é defendido explicitamente em Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft. Afinal, vários acontecimentos que tiveram palco na década de 1960 (como a “contracultura”, por exemplo, bem como o feminismo, os movimentos civis em defesa do direito das “minorias”, a revolução cubana, os protestos contra a Guerra Fria e a guerra do Vietnã, reações estudantis ao autoritarismo estatal etc.) dariam conteúdo às reflexões posteriores de Habermas. Tais eventos devem ter mostrado a Habermas que poderíamos aprender com nossos erros, isto é, que seria possível sair, via entendimento (Verstandingung) daquele estado desolador descrito por Adorno e Horkheimer.

Assim, ainda que Habermas descreva, em sua Habilitationschrift, a transformação e aniquilamento, nos séculos XIX e XX, daqueles ideais de “publicidade” engendrados no século XVIII, na Inglaterra, França e Alemanha, ele investiga a possibilidade daqueles mesmos ideais em uma sociedade pós-liberal. O projeto é ousado. Trata-se de pesquisar a possibilidade de um ideal de “publicidade” engendrado em um contexto muito distinto daquele do século XVIII, no qual o cenário político, econômico e cultural era deveras diferente. Em outras palavras, como resgatar o ideal de uma “esfera pública” na qual podem ser engendrados os ideais de uma sociedade democrática, em um ocidente distinto daquele em que tal conceito foi, pela primeira vez, trazido a lume?

Em Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft, fica claro que Habermas ainda não está totalmente desvinculado de seus predecessores da Escola de Frankfurt. No entanto, ele também não parece desposar a perspectiva derradeira daqueles. Ele já está em busca de uma alternativa para a situação descrita inclusive por ele, na referida obra. Porém, somente após essa obra ele estará em condições de levar adiante seu projeto. Ainda que um rompimento com Adorno e Horkheimer já possa ser observado em Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft, o rompimento radical se verá em obras posteriores.

Não obstante, um ponto central do texto de 1962 deve ser enfatizado: a história, para Habermas, permanece em movimento.

Com efeito, sua Habilitationschrift mostra-nos uma gênese do conceito de “esfera pública”, a partir do século XVIII. Habermas investiga circunstanciadamente a origem e desenvolvimento dessa ideia, a qual será fundamental para seu próprio projeto vindouro.

Assim, em seus capítulos iniciais, a obra aborda, sobretudo, o surgimento e desenvolvimento da ideia burguesa de “esfera pública”. Tratase, é-nos lícito sugerir, de uma reconstrução histórica desse conceito. Neles, Habermas aborda questão acerca de como foi possível os sujeitos (privados) chegarem a um acordo sobre questões públicas (com vistas à consecução de interesses particulares). Tal “solidariedade” foi motivada, especialmente, por um novo modelo econômico fundado em um novo sujeito, o “burguês liberal”. Com isso, chegou-se a uma nova esfera, a “esfera pública”, a qual assinalou o fim dos poderes feudais da Igreja e da nobreza (que até então determinavam a esfera pública, com vistas a interesses particulares – dessas instituições mesmas). Em decorrência, os indivíduos tornaram-se cônscios de sua autonomia, o que foi reforçado pelo desdobramento de formas midiáticas de comunicação, como jornais, por exemplo. O burguês encontrou, por conseguinte, veículos para expressar sua posição. Várias novas formas de associação deram azo à interação entre os indivíduos, o que contribuiu sobremaneira para a ampliação de uma nova esfera, a “esfera pública”. Na filosofia, isso pode ser percebido em autores como John Locke, J. J. Rousseau e Immanuel Kant, entre outros. Temas tais quais “tolerância”, “liberdade enquanto seguir uma lei que nós mesmos nos damos”, “autonomia”, “liberdade da pena”, “liberdade de expressão”, “Aufklärung” etc., são aspectos desse novo ideal.

Em suma, nesse ambiente, fomenta-se a discussão pública em torno de temas cujo interesse é tanto privado quanto coletivo. E, dado que todos têm voz, cabe a busca por um consenso que unifique as mais diversas posições. Nesse sentido, a “esfera pública” adquire um status normativo no seio do século XVIII. Essa inter-relação, Habermas a aponta mesmo na atividade literária. Ele menciona, por exemplo, os saraus literários, um típico fenômeno burguês. Neles, o sujeito revelava sua subjetividade diante do outro. Esse seria, segundo Habermas, um exemplo do privado ganhando publicidade. Isso representaria um aprendizado para que o indivíduo se tornasse capaz de expressar, agora publicamente, suas perspectivas particulares. Tal elemento exigiu igualmente o advento de normas discursivas, as quais passaram a determinar um novo tipo de sujeito (em uma nova concepção normativa de sujeito), um sujeito capaz de usar publicamente sua voz (com vistas à manifestação de seus pensamentos, sentimentos privados etc.). Aqui passa a viger, pois, uma nova forma persuasiva, não mais a tradição ou a autoridade, mas a racionalidade. Desse modo, os mais variados temas passam a ser possíveis objetos de crítica. Mesmo assuntos delicados, envolvendo a autoridade da Igreja ou do Estado, por exemplo, passaram a ser tematizados: a esfera pública (burguesa) pôde colocar em debate temas até então inquestionáveis. E todos deveriam poder participar do debate. Com isso, Habermas chega, em sua abordagem da gênese da Öffentlichkeit, à conclusão de que esta se tornou um novo princípio normativo. Assim, com o passar do tempo a Öffentlichkeit tornou-se fonte de legitimidade em assuntos de interesse público. Conforme Habermas, o debate público deveria poder fazer com que a voluntas pudesse tornar-se ratio: o debate lograria alcançar o consenso (objetivo) a respeito daquilo que seria objeto de interesse de todos os cidadãos (subjetividades).

Segundo a análise de Habermas, não se trataria, aqui (no século XVIII), de uma disputa, o que viria, segundo ele, no século seguinte, com o desenvolvimento do liberalismo. No século XVIII, o surgimento da Öffentlichkeitenvolveria o reconhecimento de valores e concepções comuns a todos os indivíduos, os quais seriam articulados discursivamente na “esfera pública”, em uma busca por reconhecimento (e consenso). Em verdade, o burguês no século XVIII tinha por objetivo, reconhece Habermas, sobretudo, justificar sua ascensão política e econômica, sustentando a universalidade de sua pretensão. Isto, aliás, é algo que Habermas intenta manter, a saber, o respeito à alteridade baseado nas convicções compartilhadas.

Não obstante o aspecto louvável de tal empreendimento, nos dois séculos seguintes, tal ideia (de respeito à alteridade baseado em supostos interesses mútuos) foi colocada sob suspeita em virtude de podermos observar, historicamente, o contingente de excluídos dessa assim chamada “esfera pública”. A partir de sua leitura de Karl Marx, Habermas reconhece a falácia envolvendo uma “esfera pública” caracterizada pela acessibilidade geral. Habermas percebe, pois, que tal “esfera pública” passa a ser palco apenas daquele sujeito caracterizado como “proprietário”. O ideal abstrato de “humanidade” cai, assim, por terra. Dessa forma, o ideal de Öffentlichkeit mascarou outra acepção: a ideia de “esfera pública” enquanto locus para a manutenção do poder econômico e político.

No entanto, tal análise será valiosa para o projeto habermasiano. Habermas tentará resgatar precisamente a ideia basilar de Öffentlichkeit, qual seja, a ideia de que o processo discursivo no seio da “esfera pública” deve ser universalmente acessível. Portanto, embora reconheça a corrupção da ideia de “esfera pública”, Habermas percebe a importância de mantermos o princípio de uma racionalidade discursiva acessível a todos. Dito de outra forma, Habermas reconhece, em sua análise, que, nos séculos XIX e XX, interesses privados passaram a dominar, parasitariamente, a “esfera pública”, o que resultou na respectiva Strukturwandel, afastando-o do princípio originário da racionalidade discursiva com vistas ao consenso. Ainda tendo em mente sua leitura de Karl Marx, Habermas vê nessa Strukturwandel a lógica mesma do capitalismo com sua divisão de classes. Tal Strukturwandel implicou a ruína do espaço para um debate público motivado pela racionalidade discursiva. Em resumo, a assim chamada “esfera pública” passou a ser controlada por determinados grupos, com vistas à hegemonia econômica. O conceito de Öffentlichkeit perdeu seu sentido, tornando-se mero instrumento para a reprodução de certas relações de poder. Até esse ponto, Habermas está próximo de Adorno e Horkheimer e da primeira geração da Escola de Frankfurt, de uma maneira geral.

Malgrado esse diagnóstico, Habermas distancia-se de seus predecessores. Ele intenta, com efeito, recuperar a ideia de Öffentlichkeit. Assim, ele busca por aqueles elementos imanentes a tal racionalidade discursiva. Todavia, em Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft, ainda não encontramos uma solução para o problema que nela é exposto e desenvolvido. Será em seus escritos posteriores que Habermas logrará explicitar de forma sistemática (e mesmo positiva) o conceito de Öffentlichkeit. Com efeito, Habermas não abandona a ideia consoante a qual a burocracia imanente ao capitalismo é uma ameaça à esfera pública. Em seus escritos posteriores, ele reavaliará o jaez normativo da Öffentlichkeit. Não há dúvida de que elementos como a burocracia já mencionada, bem como a globalização, por exemplo, permanecem sendo ameaças à Öffentlichkeit. Contudo, em suas obras posteriores Habermas terá claro o aspecto, digamos, “esclarecedor” de certas manifestações, como a já referida “contracultura”, os movimentos civis de uma maneira geral etc. Tais movimentos, que surgem no âmago das democracias liberais, abrem espaço para uma reavaliação da esfera pública enquanto esfera normativa. Dessa maneira, Habermas intenta ir além dasmeras considerações sociológicas (ainda que estas sejam, como veremos, fundamentais). Em suas obras posteriores, Habermas aprofundará, portanto, suas reflexões filosóficas, com vistas à uma fundamentação normativa de uma “teoria crítica da sociedade”. Isso o levará, com efeito, à sua teoria do agir comunicativo.

 

Do projeto de uma reavaliação da esfera pública ao “diagnóstico” da modernidade: Habermas diante da questão: Was ist Aufklärung?

O projeto filosófico de “emancipação” não é novo. Na tradição filosófica, a primeira expressão notável (enquanto projeto filosófico) pode ser depreendida do célebre opúsculo de Immanuel Kant, intitulado Beantwortung der Frage: Was ist Aufklärung?1 No texto de Kant, encontramos uma exortação à saída do estado por ele denominado de “menoridade” (Unmündigkeit), o qual é marcado notadamente pela preguiça (Faulheit) e pela covardia (Feigheit). Daí ele asserir, categoricamente: “Sapere aude! Tem coragem de fazer uso de teu próprio entendimento”. Como é sabido, o projeto kantiano referente ao esclarecimento, sobejamente expresso no opúsculo supramencionado, caracterizava-se por ser uma tentativa de levar o homem à maioridade (Mündigkeit). Mas o que significaria sair daquele estado abjeto que Kant denominava menoridade? Seria o desenvolvimento de uma razão (tal como esta será denominada, a partir da obra de Adorno e Horkheimer) meramente “instrumental”? Obviamente não2. Todo desenvolvimento legítimo, como podemos depreender de sua Crítica da Razão prática3(Kritik der praktischen Vernunft, 1788), está subsumido à Razão prática pura (reine praktishe Vernunft).

Todavia, o projeto kantiano está no seio de outra tradição e, mesmo, de outro contexto sociopolítico. Assim, o primeiro ponto a ser distinguido entre os modelos kantiano e habermasiano (paradigmáticos, em seus respectivos contextos históricos) refere-se à mudança de paradigma4 proposta por Habermas: enquanto, em Kant, ainda estamos no contexto de um “paradigma da consciência”, em Habermas adentramos no “paradigma da linguagem”; ou seja, há a passagem de uma “razão monológica” (relação sujeito-objeto) para uma “razão dialógica” (relação sujeito-sujeito). Nesse sentido, parece-nos lícito afirmar que, em Habermas, falamos mais acertadamente de um “esclarecimento comunicativo”5, dado que muda o sentido dos termos Unmündigkeit e Mündigkeit: o primeiro passa a significar uma incapacidade para fazer um uso apropriado da linguagem6, ao passo que o segundo significará a junção dos conceitos chomskianos de competence e performance (regrados, por assim dizer, por critérios normativos de uma ética discursiva – Diskursethik – de jaez deontológico).

O ponto de partida de Habermas é o diagnóstico da modernidade, tal como o encontramos especialmente em T. Adorno e M. Horkheimer7. Nestes, há um evidente desencanto no tocante ao poder libertador da razão. Atrelados a Nietzsche, e dando as bases para um “pós-modernismo filosófico”, eles expressam reiteradamente suas suspeitas diante do projeto moderno. Tal “crise”, aliás, é identificada também (e, talvez, sobretudo) no âmbito da ciência, especialmente a partir do diagnóstico de Edmund Husserl8. Aliás, neste encontraremos, embrionariamente, um conceito fundamental para o sistema habermasiano: o conceito de “mundo da vida” (Lebenswelt)9. Com efeito, conforme Husserl, as ciências, com sua pretensão de objetividade, afastaramse do “mundo da vida”. O pretenso desenvolvimento científico, nos moldes herdados de Galileu, teria causado, ainda segundo Husserl, o empobrecimento do mundo humano, de tal maneira que o objetivismo da ciência teria acarretado dois problemas: em primeiro lugar, o sujeito foi deixado de lado; em segundo lugar, teria havido uma perda da dimensão ética, dos valores.

Além dos autores suprarreferidos, outro diagnóstico assaz valioso para uma compreensão do problema que Habermas tem diante de si é o de Max Weber, o qual contribuiu sobremaneira para o “pessimismo histórico”10engendrado no seio do século XX. Com efeito, Weber encarava com um evidente pessimismo o crescente racionalismo (ligado a um secularismo) do suposto “progresso” da humanidade. Podemos dizer que, em sua leitura da modernidade, ele conclui que esta se caracterizará especialmente pela institucionalização da racionalidade teleológica (Zweckrationalität), ou seja, pela racionalidade reduzida à seleção dos meios. Há, nesse sentido, o que ele denominou “desencantamento do mundo” (Entzauberung des Welt). Tal “desencantamento” teria levado a uma burocratização da economia e da administração, bem como a uma formalização do direito, a uma especialização profissional e a uma despersonalização das relações sociais. Na leitura weberiana, a já mencionada institucionalização das atividades com referências a fins se dá nos vários subsistemas sociais (ordens de vida), ocorrendo, primeiro, no “mundo da vida” (Lebenswelt), isto é, na esfera da vida quotidiana, para ulteriormente penetrar na esfera econômica. Nesse sentido, ele inverte a talvez já obliterada teoria marxiana segundo a qual a überbau determina a unterbau (ou, ainda, conforme a qual a ordem econômica determina a esfera quotidiana), dando como exemplo o fato de que a religião protestante determinou a ascensão do capitalismo11. Isso se explica em virtude do fato de que a racionalização aconteceu a partir das transformações nas visões religiosas de mundo. Disso adveio o “desencantamento do mundo” (Entzauberung des Welt) e um novo caminho para a salvação, a saber, o trabalho nesse mundo (ao invés da mera contemplação). Esse último ponto será marcado pela atividade metódica e racionalizada em prol do Senhor. Eis o trabalho como vocação. E, assim, uma questão que era apenas de índole religiosa passou a intervir e determinar a economia e a política. Aqui, o trabalho não é mais realizado apenas pelo salário, mas por Beruf. Este será o novo ethos econômico: o trabalho é realizado in majorem Dei gloriam.

Para Habermas, Weber é a única figura clássica na sociologia que rompeu com as premissas de uma filosofia da história, mas que, contudo, quis conceber a modernização da sociedade europeia como resultado de um processo histórico universal de racionalização. De acordo com Habermas, a teoria da racionalização nos permitiria reconstruir o projeto weberiano em sua totalidade12.

Na verdade, além de Weber, há outras figuras importantes da Sociologia para a leitura da modernidade feita por Habermas13. Autores como Talcott Parsons14, Harold Garfinkel15 e Alfred Schütz16, entre outros, têm lugar de destaque na discussão proposta por Habermas.

Dado o diagnóstico da modernidade estabelecido por alguns dos autores anteriormente citados, fica a questão: como resgatar o projeto moderno de esclarecimento?17

Como visto ao início do presente paper, Habermas manterá o projeto moderno, fazendo uma mudança de paradigma. Com base no paradigma de uma razão dialógica, vai levar a efeito um retorno à ideia de Aufklärung. E, com isso, demonstrará que a modernidade é um projeto inacabado18. No princípio de sua obra Der Philosophische Diskurs der Moderne,19 ele faz referência ao título de uma conferência proferida alguns anos antes: “modernidade – um projeto inacabado”. Dessa forma, fica clara a pretensão de uma retomada do projeto moderno (ainda que por outro caminho – nesse caso, o de uma reviravolta linguístico-pragmática). Em consequência, cabe trazer a lume um conceito basilar ao sistema de Habermas: o de “ato de fala”.

Quando dizer é fazer: descobrimento e desenvolvimento dos “atos de fala”

Habermas desenvolverá a concepção referente aos “atos de fala”20 por sua leitura de John Austin, sendo que esta lhe permitirá elaborar um conceito peculiar de “agir social”. Na primeira preleção de How to do things with words,21 Austin distingue enunciados constatativos de enunciados performativos: os primeiros descrevem estados de coisas e são passíveis do critério de verificabilidade, isto é, ou são verdadeiros ou são falsos; os segundos, por sua vez, não constatam nem descrevem22. Em verdade, os performativos executam, realizam23. Assim, eles não estão submetidos ao critério de verificabilidade, quer dizer, a eles não cabem os termos verdadeiro/falso. Não obstante ele ser inverificável, o enunciado performativo pode ser ou feliz (happy) ou infeliz (unhappy). Ele é feliz, quando surte efeito e infeliz, quando é sem efeito. Já na Lecture II de seu How to do things with words, Austin estabelece algumas “condições de felicidade”: para que um ato de fala seja feliz, deve haver um procedimento convencionalmente aceito, o que inclui a emissão das palavras apropriadas por certas pessoas, em certas circunstâncias; deve haver uma adequação entre as pessoas particulares e as circunstâncias, em um dado caso, e também deve o procedimento ser executado por todos os participantes de modo correto. Em verdade, o insucesso dos enunciados performativos ocorre24, principalmente, ou por desacordo (quando o procedimento evocado não é aceito – o que ocorre por diversas razões ) ou por um mau uso da linguagem, caracterizado pela insinceridade por parte do falante. Esse é o ponto explorado por Austin, na Lecture IV25: o insucesso de um enunciado performativo se dá quando aquele que o profere não é sincero em relação ao que está sentindo26, pensando27 ou pretendendo28.

Mais adiante, na Lecture VIII, Austin também estabelecerá algumas distinções fundamentais ao intento de Habermas. Em tal Lecture, Austin especifica o que sejam atos locucionários, atos ilocucionários e atos perlocucionários. Atos locucionários correspondem a enunciados constatativos: têm sentido e referência definidos. Dir-se-ia que eles têm significado. Eles envolvem o simples dizer algo. Eles consistem em proferir sons (consoante uma dada fonética), em articular certas palavras que estejam no âmbito de um vocabulário específico (devendo, também, estar de acordo com a gramática vigente). Os atos ilocucionários são proferimentos com força29. Eles correspondem aos enunciados performativos, dado que realizam algo. Os atos perlocucionários, por seu turno, consistem no efeito produzido no interlocutor pelo fato de dizermos algo. Diríamos que os dois primeiros envolvem, sobretudo, convenções linguísticas, ao passo que os terceiros envolvem especialmente consequências. Assim, enquanto os atos ilocucionários pressupõem compreensão, os perlocucionários indicam efeitos (os quais vão além da compreensão)30.

Com efeito, tais caracterizações serão fundamentais para o projeto habermasiano. Dessa forma, ele distingue três tipos de efeito perlocucionário e dois tipos de orientação para a ação. Em seu Theorie des kommunikativen Handelns (1981), ele distingue uma orientação para o sucesso (estratégica) de uma orientação para o entendimento (esta relacionada com a ideia de Aufklärung)31. Quanto aos efeitos perlocucionários, temos:

1. Aqueles que resultam do significado do ato de fala (compreensão);

2. Aqueles que não resultam do significado do ato de fala, mas que poderiam ser tornados públicos, de tal maneira que isso não afetaria seu resultado final. São, todavia, contingentes, inesperados;

3. Aqueles cujo resultado não teria ocorrido, se o falante tivesse revelado seu propósito. Aqui reside o agir estratégico propriamente dito.

Para exemplificar as distinções acima, poderíamos empregar um exemplo. Imaginemos uma situação dialógica, na qual ocorra a seguinte situação:

Y pergunta a X – Podes me emprestar tal quantia? (enunciado performativo)

X responde a Y – Sim, é claro que posso!

Nesse caso, X compreende e aceita (sucesso ilocucionário) o pedido de empréstimo feito por Y. E, assim, ele empresta a Y o valor solicitado (sucesso perlocucionário). Ao conseguir o empréstimo, Y consegue pagar uma dívida que possuía com Z, o qual consegue resolver seus próprios problemas econômicos (aqui, temos o sucesso perlocucionário do tipo 2: tal fim não estava explicito inicialmente, mas, mesmo que estivesse, isso não afetaria o sucesso da ação comunicativa). Quanto ao efeito perlocucionário 3, este ocorreria, se Y pensasse em usar o dinheiro para, por exemplo, comprar crack: dada a preocupação de X com Y, se ele soubesse do fim que seria dado ao dinheiro, ele jamais o teria emprestado. Por isso, os efeitos perlocucionários do tipo 3 entram no contexto de um “agir estratégico”. Tal uso vive “parasitariamente”32 da utilização da estrutura normal da linguagem. O “agir estratégico” visa à produção de efeitos de modo causal. Ele não visa à compreensão, mas à persuasão do(s) ouvinte(s)33.

De qualquer forma, fica claro que Habermas tem em mente a crítica de Adorno e Horkheimer a uma “razão instrumentalizada”. A ideia de uma instrumentalen Vernunft, conceito fundado especialmente por Horkheimer, leva os autores já referidos a um pessimismo quanto ao poder “esclarecedor” da razão34. Habermas, por seu turno, estabelece dois modelos de racionalidade, o que lhe servirá tanto para fazer uma crítica à modernidade quanto para prescrever uma alternativa aos problemas engendrados por essa mesma modernidade. De certa forma, poderíamos dizer que Habermas compartilha da crítica à modernidade perpetrada pelos autores citados. Todavia, ele não concorda com as consequências de tal crítica35. Em suma, Habermas ainda crê no potencial “esclarecedor”, “libertador”, da razão. Porém, não mais de uma racionalidade monológica (como nos modernos), mas de uma racionalidade dialógica, sedimentada em uma ética do discurso (Diskursethik).

Eu abordei o agir comunicativo e o estratégico como duas variantes da interação mediada pela linguagem. No entanto, somente o agir comunicativo é aplicável o princípio segundo o qual as limitações estruturais de uma linguagem compartilhada intersubjetivamente levam os atores – no sentido de uma necessidade transcendental tênue – a abandonar o egocentrismo de uma orientação pautada pelo fim racional de seu próprio sucesso e a se submeter aos critérios públicos da racionalidade do entendimento. Podemos, pois, tomar as estruturas supra-subjetivas da linguagem na perspectiva da teoria da ação e tentar encontrar a partir delas uma resposta à questão clássica: como é possível a ordem social?36

A Ética do discurso, em linhas gerais, pode ser compreendida como a relação entre duas ou mais pessoas, mediante conversação argumentativa, em que cada parte está disposta a defender seu ponto de vista, a partir de razões (obedecendo aos princípios normativos do discurso). Subjaz a essa ideia a concepção de um uso público da razão de jaez kantiano37. Nessa perspectiva, a Ética do discurso tem por objetivo legitimar certas práticas sociais e políticas. A “pragmática universal” investiga as condições que tornam possível a ação comunicativa38. Sua preocupação é: como é possível um uso da linguagem orientado para o esclarecimento?

Elementos normativos para uma ética do discurso

E, com isso, chegamos aos elementos normativos de uma ética do discurso: o princípio de universalização39, o princípio do discurso e as pretensões de validade. O princípio de universalização seria uma reformulação discursiva do imperativo categórico kantiano40. Na formulação que dá o próprio Habermas: “[…] uma norma de ação só é válida se todos os que podem se ver afetados por ela (e pelos efeitos de sua aplicação) chegarem, como participantes de um discurso prático, a um acordo (racionalmente motivado) acerca de se a norma há de entrar (ou seguir) em vigor”. Ou seja, tal princípio garante a racionalidade do discurso, sendo que age moralmente quem age de acordo com uma norma de ação que possa ser universalizada, isto é, que possa obter o consenso de uma comunidade ideal de comunicação. Em outras palavras, age moralmente quem age consoante uma norma de ação que possa ser universalizada, ou, ainda, que possa obter o consenso de uma comunidade ideal de comunicação. O princípio do discurso, por seu turno, implica que não podemos reivindicar algo como válido a não ser aquilo que possa ser fundamentado racionalmente por meio de argumentos. E, por fim, as pretensões de validade: 1.verdade (Wahrheit)41 ; 2. retitude (Richtigkeit)42 e 3. veracidade (Wahrhaftifkeit)43. Com efeito, os acima aventados elementos normativos garantem que a ação comunicativa seja bem sucedida, quer dizer, que haja consenso. Dito de outra forma, eles garantem a inteligibilidade do ato de fala. Como background de sua teoria está um conceito que é fundamental à Diskuretik: o de contradição performativa, engendrado originariamente por Karl Otto Apel. Assim como adapta à ética do discurso um dos mais sólidos princípios da filosofia prática (der kategorische Imperativ), Habermas também se apropria – via Apel – de um dos mais incontestáveis princípios teóricos do pensamento ocidental, o princípio de não contradição aristotélico. Assim, a contradição performativa tem como base o argumento utilizado por Aristóteles, em sua Metaphysica, contra o cético. Aliás, a despeito da distância histórica, Apel também está enfrentando o cético. Sem dúvida, o pensamento de autores como Karl Popper e Hans Albert exigiram dos programas fundacionalistas uma resposta. Em filosofia prática, tal resposta é oferecida por Apel. O “racionalismo crítico” de K. Popper encontra vigor especialmente com a crítica aos modelos fundacionais feita por Hans Albert, com seu célebre “trilema de Münchhausen”. Em seu Traktat über kritische Vernunft44, de 1968, H. Albert pretende demonstrar que toda tentativa de fundamentar uma determinada teoria conduz ao seguinte trilema: 1. caímos em um regresso ao infinito; 2. recorremos a um ato arbitrário de parada; 3. caímos em uma circularidade viciosa. Estas seriam, segundo H. Albert, as três únicas alternativas àqueles que pretendessem um modelo válido apoditicamente45.

Não obstante, contra H. Albert, e encontrando força em Aristóteles, Apel visará a uma fundamentação. Desse modo, tendo Aristóteles como base46, Apel logra demonstrar que há princípios inevitáveis, de tal forma que aqueles que os negam recaem, invariavelmente, em uma contradição (a contradição performativa propriamente dita). Portanto, aquele que pretende problematizar a questão da justificação dos princípios da moral toma, efetivamente, parte na discussão. Logo, mesmo para argumentar contra a justificação, é necessário tomar parte da discussão, ou, ainda, recorrer aos pressupostos da argumentação. Com base no acima exposto, Karl Otto Apel engendrará47 sua concepção de “contradição performativa”, a qual ocorre quando o conteúdo daquilo que é asserido contradiz o ato mesmo de asserir. Eis um exemplo de contradição performativa: “Eu, aqui e agora, não existo”. Ora, o próprio ato de asserir contradiz o conteúdo asserido. Isso significa que asserir algo implica, necessariamente, levantar pretensões de validade. Assim, conforme Apel, quem argumenta48 seriamente aceita o “ponto de vista da razão”, reconhecendo a validade das regras do discurso. Quem se recusa a acatar tais regras deve simplesmente não argumentar49. Em Apel, o cético não deve entrar na discussão, não deve participar da interação discursiva. Como salienta Apel:

Aquilo que não posso contestar sem cometer uma auto-contradição atual e, ao mesmo tempo, não posso fundamentar dedutivamente sem uma petitio principii lógico-formal pertence àquelas pressuposições pragmático-transcendentais da argumentação, que é preciso ter reconhecido desde sempre, caso o jogo de linguagem da argumentação deva conservar o seu sentido50.

Em suma, diante da ideia de contradição performativa, só restam duas alternativas: 1. Ou o sujeito percebe e aceita o fato de que está desde o início utilizando certos princípios indemonstráveis, para fundamentar sua posição, ou 2. Sai da discussão. Em resumo, Apel percebe que toda a discussão argumentativa (teórica ou prática) pressupõe certas regras das quais não há como evadir-se. Renunciá-las significaria renunciar ao discurso (à participação no discurso). Esse será um dos alicerces da ética do discurso51, o qual garantirá a própria ideia de fundamentação.

Por conseguinte, as já mencionadas “pretensões de validade” (subsumidas sob o conceito mais abrangente de inteligibilidade) possuem “evidência performativa”52.

Agora, no tocante aos pressupostos, Habermas apoia-se no “catálogo” de pressupostos argumentativos apresentado por Robert Alexy53: 1. “a nenhum falante é lícito contradizer-se”; 2. “todo falante que aplicar um predicado F a um objeto a tem que estar disposto a aplicar F a qualquer outro objeto que se assemelhe a a, sob todos os aspectos relevantes”; e 3. “não é lícito aos diferentes falantes usar a mesma expressão em sentidos diferentes”54. Além dos pressupostos acima, Habermas adota ainda as seguintes regras: 1. “a todo falante só é lícito afirmar aquilo em que ele próprio acredita” e 2. “quem atacar um enunciado ou norma que não for objeto da discussão tem que indicar uma razão para isso”55.

A partir do catálogo de Alexy/Habermas, vemos que o falante sempre evoca pretensões de validade. E, ao fazê-lo, aceita, “intuitivamente”, as condições do discurso. Como assevera Habermas:

Se todos os que entram em argumentações têm que fazer, entre outras coisas, pressuposições cujo conteúdo pode ser apresentado sob forma das regras do discurso; e se, além disso compreendemos as normas justificadas como regrando matérias sociais no interesse comum de todas as pessoas possivelmente concernidas, então todos os que compreendem seriamente a tentativa de resgatar discursivamente pretensões de validez normativas aceitam intuitivamente condições de procedimento que equivalem a um reconhecimento implícito de “U”. Pois, das mencionadas regras do discurso resulta que uma norma controversa só pode encontrar assentimento entre os participantes de um discurso prático, se “U” é aceito, isto é: se as conseqüências e efeitos colaterais, que previsivelmente resultam de uma obediência geral da regra controversa para a satisfação dos interesses de cada indivíduo, podem ser aceitos sem coação por todos.56

Tal “situação ideal de fala”57 (Ideale Sprechsituation) nos apresenta as condições mediante as quais avaliamos as situações reais. Ela é uma suposição contrafática que nos permite ter elementos normativos na avaliação dos acordos obtidos faticamente58.

Com efeito, Habermas transforma, por conseguinte, uma teoria dos atos de fala (Sprechakte) em uma pragmática universal (Universalpragmatik). Com isso, chegamos à própria taxonomia habermasiana dos atos de fala, a qual ele estabelece levando em conta sua ontologia dos três mundos. Tal ontologia dos três mundos envolve: 1. mundo subjetivo (interno), o qual é constituído pelos sentimentos, crenças, desejos, intenções etc.; pelo 2. mundo social (mundo comum), o qual é constituído pelas normas, instituições aos quais os atores sociais pertencem etc.; e 3. pelo mundo objetivo (externo), que é o mundo dos objetos e dos estados de coisas. Dito de outra forma: quando realizamos um proferimento, nos relacionamos com o mundo objetivo das coisas (evocando pretensão de verdade), com os demais sujeitos – com o mundo social – (evocando pretensão de retitude) e com nosso mundo subjetivo – com nossos sentimentos, desejos, intenções – (evocando pretensão de veracidade).

Com efeito, Habermas transforma, por conseguinte, uma teoria dos atos de fala (Sprechakte) em uma pragmática universal (Universalpragmatik). Com isso, chegamos à própria taxonomia habermasiana dos atos de fala, a qual ele estabelece levando em conta sua ontologia dos três mundos. Tal ontologia dos três mundos envolve: 1. mundo subjetivo (interno), o qual é constituído pelos sentimentos, crenças, desejos, intenções etc.; pelo 2. mundo social (mundo comum), o qual é constituído pelas normas, instituições aos quais os atores sociais pertencem etc.; e 3. pelo mundo objetivo (externo), que é o mundo dos objetos e dos estados de coisas. Dito de outra forma: quando realizamos um proferimento, nos relacionamos com o mundo objetivo das coisas (evocando pretensão de verdade), com os demais sujeitos – com o mundo social – (evocando pretensão de retitude) e com nosso mundo subjetivo – com nossos sentimentos, desejos, intenções – (evocando pretensão de veracidade).

Tal distinção pode ser mais bem visualizada no seguinte quadro sinótico:

Tendo o texto publicado em 1934 por Karl Bühler63 como base, Habermas fixa sua própria taxonomia dos atos de fala. Em primeiro lugar, temos os atos de fala constatativos, os quais se limitam a apresentar estados de coisas. Dizem respeito à verdade e ao mundo objetivo, sendo sua função meramente representativa64. Os atos de fala expressivos apresentam algo referente ao mundo subjetivo do falante. Referem-se, pois, à veracidade (sinceridade) e à função expressiva65. Estes “funcionam” quando o ouvinte reconhece a sinceridade do falante. Os regulativos, por seu turno, garantem a interação entre os atores sociais e o mundo social, respectivamente. Há, aqui, uma pretensão de retidão. Tal ato de fala funciona (é feliz), quando aplicado no contexto apropriado66. E há, também, os atos de fala imperativos. Estes são usados pelo falante para produzir (teleologicamente, portanto) um desejado estado de coisas, com a expectativa de que o ouvinte realize (ou contribua para) tal estado. Concernem ao mundo objetivo, sendo que sua pretensão é a força67. Assim, o entendimento somente acontece nos três primeiros tipos de atos de fala e pressupõem, não obstante, os elementos normativos anteriormente expostos. Habermas enfatiza:

O ouvinte precisa ter razões para aceitar (ou questionar) uma asserção como verdadeira, uma ordem como legítima, uma promessa como obrigatória, uma confissão como autêntica ou sincera. Sem o conhecimento das condições para a tomada de posição em termos de sim/não, o ouvinte não conseguirá entender a ação de fala.68

Isso implica, como mencionado alhures, uma ideia de uso públicoa69 da razão, isto é, de uma racionalidade compartilhada70. Quando Habermas destaca que o ouvinte deve “entender” o ato de fala, ele está evocando precisamente a ideia de Aufklärung, aqui identificada com a concepção de entendimento (Verständigung), ou seja, de um acordo obtido racionalmente71. Diferentemente do conceito kantiano de entendimento (Verstand), o entendimento em Habermas está sempre em movimento. Ele pressupõe diálogo, interação social mediante a linguagem. Todo consenso pode ser alterado, revisto, superado. São perenes apenas os elementos normativos (pressupostos, regras e princípios, respectivamente), os quais caracterizam o elemento procedimental de uma ética do discurso. Com efeito, em uma discussão orientada para o entendimento partimos de um “horizonte”: o mundo da vida (Lebenswelt). Tal mundo envolve as estruturas de um conhecimento pré-teórico. Ele é uma “realidade pré-estruturada simbolicamente”, um “conjunto de sentidos gramaticalmente prédeterminados”. Ele está implícito nas asserções72. O Lebenswelt é, em uma terminologia hegeliana, o mundo da eticidade (Sittlichkeit), ao passo que a ética do discurso (a racionalidade comunicativa) corresponderia à moralidade (Moralität)73. Isso se dá porque o entendimento só pode ocorrer em um “mundo familiar”, um mundo compartilhado. Desse modo, Habermas indica que o sujeito traz para a discussão uma série de elementos não tematizados, não problematizados. O Lebenswelt tem como elementos estruturais a cultura74 (ou, ainda, o patrimônio cultural da comunidade na qual o indivíduo está inserido, em que este encontra os elementos semânticos da tradição que são utilizados na discussão), a sociedade75(a qual é composta pelos ordenamentos que regram a relação de solidariedade entre os indivíduos de determinado grupo) e a personalidade76 (formada por um conjunto de competências que habilitam o indivíduo para que este participe das interações que lhe facultam consolidar sua identidade pessoal). A cada elemento corresponde um processo de reprodução: reprodução cultural (cultura), integração social (sociedade) e socialização (sociedade). A crise é oriunda precisamente da “colonização” desse mundo pela esfera sistêmica77. Ora, o sistema (System) caracteriza-se exatamente por ter como regras as determinações do mercado e do Estado.

Como salienta Siebeneichler, em seu estudo seminal sobre Habermas:

Habermas descobre o alastramento irracional de formas de racionalidade econômica e administrativa, destituídas de linguagem, as quais passam a infiltrar-se subrepticiamente em esferas vitais que são estruturadas sempre de acordo com um sentido ético, estético e comunicativo, fragmentando-as. Este alastramento conduz à “colonização do mundo da vida”, ou seja, à demolição e ao saque de elementos não regeneráveis da tradição cultural78.

Com efeito, o Lebenswelt corresponderia às relações sociais quotidianas, ao passo que o “sistema” envolveria certos sistemas sociais, tais como a política, a economia etc. Enquanto o “mundo da vida” pressupõe solidariedade, o “sistema” envolve uma mera integração funcional. O, digamos, “êxito” da racionalidade social estratégica depende do sistema social envolvido. Por exemplo, no plano econômico, o êxito é evidenciado pelo dinheiro obtido. Na política, o êxito é revelado pelo poder alcançado. Há sempre, no âmbito do agir estratégico, um telos ilegítimo (em geral riqueza e poder)79.

De qualquer maneira, a ética do discurso representa uma normatividade moral, sendo procedimental em virtude de oferecer procedimentos que, se observados, garantem a legitimidade dos acordos racionais obtidos discursivamente. Em acréscimo, tal normatividade garante mesmo a legitimidade das instituições sociais que regulam a vida dos indivíduos. Nesse sentido, alguns outros pressupostos são essenciais à legitimidade do consenso: 1. “todo sujeito com competência para falar e agir pode tomar parte no discurso”; 2. “todos podem, baseados em razões, questionar qualquer asserção”; 3. “todos têm o direito de asserir, a partir de razões”; 4. “todos têm o direito de expressar desejos, anelos etc.”; 5. “falante algum poderá ser, mediante coerção, impedido de exercer os direitos acima”. Novamente, estamos pressupondo uma espécie de volonté générale, no sentido rousseauniano. Como é sabido, Rousseau, após a severa crítica ao bourgeois, em seus dois primeiros “discursos”80, tenta, com o “Contrato Social”, reintegrar o homem à sua natureza “boa”81 (le Bon sauvage). A volonté générale é, em Rousseau, a única fonte de legitimidade da lei82. Ela representa o interesse comum, garantindo a justificação ética das instituições (sobretudo do Estado)83. Nesse ínterim, Rousseau apresenta um conceito caro (em sua acepção rousseauniana) à filosofia prática vindoura: o conceito de liberdade. Com efeito, segundo Rousseau (no Contrato social), a liberdade é a “obediência à lei que se prescreve a si mesmo”84. Isso implica, necessariamente, a ideia normativa de uma “vontade geral”: em virtude desta, súdito e soberano se identificam.

De qualquer maneira, a volonté générale é o que há em comum entre todas as vontades individuais, garantindo que as deliberações sejam justas 85.

Na verdade, em Kant também encontraremos a ideia de “publicidade”. Esta funcionaria para legitimar determinada lei. Em seu opúsculo Zum ewigen Frieden, o, por assim dizer, “teste” de legitimidade ocorre mediante um teste de publicidade. Ligada ao já mencionado “uso público da razão”, a ideia de publicidade será legitimadora. Daí Kant falar em um “princípio transcendental da publicidade (der transcendentale Prinzip der Publicität). Tal princípio determina o que é (ou não) politicamente justo. Assim, as leis devem passar pelo critério da publicidade: elas devem poder ser asseridas publicamente.

Não obstante, cabe notar que, embora seja leitor de autores tais quais Rousseau e Kant, tendo sido profundamente influenciado por estes, seu modelo está inscrito em outro contexto sociopolítico e histórico (bem como filosófico). Dito de outra forma, parece inquestionável que, em Habermas, há uma apropriação de elementos clássicos da filosofia prática que lhe precede. Aliás, não apenas isso: Habermas se apropria de diversos elementos de seu próprio tempo, para engendrar sua “ética do discurso”. Autores da Sociologia, dos diversos ramos do pensamento filosófico, entre tantos, são arrolados por Habermas em uma tentativa de reapresentar e revisar drasticamente o projeto moderno no contexto contemporâneo, respondendo ao diagnóstico “pessimista” proposto pelos autores inicialmente citados. No entanto, Habermas revisa tais conceitos e temas à luz não apenas de seu próprio tempo, mas tendo em vista seu próprio projeto filosófico e sociológico, o qual é indubitavelmente sui generis, dentro da história da filosofia.

De certa forma, Habermas representa, no contexto contemporâneo, uma das três grandes tentativas de dar conta dos problemas clássicos da filosofia prática, no contexto do pluralismo/multiculturalismo.86 Nesse sentido, importa levar em consideração o aspecto dialógico da concepção habermasiana de racionalidade. A ênfase dada ao aspecto intersubjetivo traz para si alguns elementos, tais quais os conceitos de “vontade geral”, “publicidade”, “uso público da razão” etc. Retomando tais conceitos, Habermas garante a legitimidade dos processos de deliberação prática (ética e política). Em acréscimo, ele garante, também, a ideia mesma de “emancipação”, permitindo, ainda que em outros moldes (dentro do paradigma de uma razão dialógica), o processo de entendimento, o qual tem como medium, necessariamente, a linguagem. Trata-se, pois, de uma forma discursiva que tem como fundamento um elemento essencialmente normativo: a “ética do discurso” propriamente dita. Ela será, pois, essencial para uma fundamentação normativa da Öffentlichkeit.

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PEREIRA, Maria Helena da Rocha. Estudos de história da cultura clássica. Lisboa: Fundação Calouste Gulbenkian, 2002. v. II: Cultura Romana. [Links]

ROUANET, Sergio Paulo. Mal-estar na modernidade. São Paulo: Companhia das Letras, 2003. [Links]

______. As razões do Iluminismo. São Paulo: Companhia das Letras, 2004. [Links]

SIEBENEICHLER, Flávio Beno. Jürgen Habermas: razão comunicativa e emancipação. Rio de Janeiro: Tempo Brasileiro, 2003. [Links]

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