(A) the concept of globalization

The so-called "globalization" refers to the objective historical trend that human activities transcend the boundaries of nation-state and engage in all-round contact, communication, exchange and interaction of material, energy and information. It is the product of many factors * * * with the continuous expansion of human communication. "The globalization process of human society can be roughly divided into three stages:/kloc-the great geographical discovery in the 5th century started the globalization process,/kloc-the industrial revolution and capitalism in the 8th century developed rapidly in Western Europe, breaking through the local narrowness of the agricultural economy era. With the opening of the world market, the production and consumption of all countries have become worldwide. The information technology revolution in the second half of the 20th century greatly broke through the traditional time and space boundaries and accelerated the process of globalization. Especially since the 1990s, the wave of globalization has caused profound changes in the fields of politics, economy, science and technology, culture and ideology of human society.

The challenge of economic globalization to China

(A) the common problems of economic globalization

The so-called "global problems" refer to those problems with global scale or degree, which threaten the survival and sustainable development of mankind and involve the fundamental interests of all ethnic groups, countries and regions in the world, and require the concerted efforts of all mankind, Qi Xin and the international community to effectively solve them.

Global problems exist objectively. Most scholars at home and abroad admit this, but their understanding of global issues is not consistent. The main difference lies in the identification of which specific issues are eligible to enter the global issues, and how to distinguish the primary and secondary relations between them. For example, A. Peccei, former president of the Club of Rome, summarized global issues as general issues consisting of nearly 30 issues, such as population growth, social gap and division of labor, and social injustice. Former Soviet scholar M "M“M”Maksimova believes that global problems include the threat of nuclear war, hunger and poverty.

Habermas began to pay attention to global issues earlier. He once divided capitalist society into two stages: the period of free capitalism and organized capitalism or capitalism regulated by the state. He called the latter a late capitalist society. Paying attention to global issues is the focus of his analysis of late capitalism. In the book "Legalization Crisis", he analyzed the consequences of the growth of late capitalism: "The rapid growth of late capitalism has brought many problems to the international community." What I am talking about here is the destruction of ecological balance, the damage to personality system (alienation) and the great pressure on international relations. In his view, the cause of the late capitalist crisis is that the "system" invaded the "life world" and the communication between people was distorted and alienated. The solution he proposed is to rebuild rationality and build a communicative rationality, that is, the subjects reach mutual understanding and agreement through dialogue on the basis of equality and freedom, so as to realize the rationality of interpersonal communication and the rationalization of society.

Habermas's ideal is to construct communicative rationality to save the traditional rationality that is falling apart, which is also the core of his communicative action theory. Once this theory was put forward, it was highly valued by the ideological and academic circles and caused a heated discussion. Although some scholars think that it is impossible for him to eliminate the ills of today's world through the reconstruction of communicative rationality and the establishment and implementation of "discourse ethics" norms and realize the ideal of a "non-violent rule" social order, Habermas has been working hard for his ideals for decades, and his theory has been widely concerned and heatedly discussed by scholars all over the world, which fully shows that the communicative rationality he advocated has considerable theoretical value.

(2) China's problem.

Since the end of 1970s, China has chosen a peaceful international environment to develop itself while exploring the road of Socialism with Chinese characteristics, and maintained world peace with its own development. Such a development path of peaceful rise is also the path of peaceful development.

For more than 20 years, this historical choice of China has stood the test, and the process of peaceful rise has made a good start, but it is far from complete. It is not easy for a big country with a population of 65.438+0.3 billion to achieve a peaceful rise. Especially in the first half of the 20th century (2 1), we are faced with both a "golden period of development" and a "period of prominent contradictions". When it comes to highlighting contradictions, there are three fundamental challenges in terms of economic and social development:

The first is the challenge of resources, especially energy. China's per capita resources rank last in the world; At the same time, due to its rapid development and low overall level of technology and technology, China's manufacturing industry ranks among the top in the world in resource consumption, including energy consumption; In addition, with the large-scale transfer of world manufacturing to China, it has also brought about a certain degree of "energy consumption transfer". This makes the shortage of resources, especially energy, a big problem that puzzles the peaceful rise of China.

The second is the challenge of ecological environment. In the process of rapid industrialization and modernization in China, serious environmental pollution, deterioration of ecological conditions, huge resource consumption and low recovery rate have caused environmental damage and become the bottleneck of China's sustainable economic development. At the same time, this is also an important background for China's leadership to put forward Scientific Outlook on Development.

Third, a series of difficult challenges in the process of coordinated economic and social development. For example, we should not only make GDP grow continuously and rapidly, but also speed up the pace of social construction; We should not only promote technological progress and industrial upgrading, but also expand social employment; It is necessary to maintain the strong development momentum of the eastern region and promote the development of the eastern, central and western regions; We should not only promote urbanization, but also feed back the countryside from all aspects; We should not only pay attention to narrowing the gap fairly, but also maintain vitality and improve efficiency; It is necessary to expand the absorption of foreign capital and optimize the structure of absorbing foreign capital; It is necessary to exchange market for technology and strengthen independent innovation in science and technology; It is necessary to deepen various reforms and maintain social stability; We should not only promote market competition, but also care about the production and life problems of the people in need, and so on. To solve this series of difficulties, we can't just focus on one end and ignore the other, but we need a series of overall consideration to achieve rapid and good development.

In addition, the development of globalization requires the transparency of China's import and export system, monetary system, macroeconomic regulation and control system, and financial system and the complete marketization of supervision means.

Therefore, economic globalization requires the China government to implement the strategy of great power in the internal system and external environment.

(C) China's Great Power Strategy

China is a cultural power in history, a geopolitical power in reality, and is committed to becoming a comprehensive power in the future. All these decide that her strategic orientation and choice are different from any big country. As a developing country with increasing international status and strength, the interests of sovereignty, stability, development, equality and justice constitute the main aspects of national strategic interests. All kinds of needs are interrelated and form an organic system: from the basic needs of the right to subsistence to higher-level needs, thus becoming a big country that has made important contributions to the international community through self-help.

First, sovereignty needs. It includes territorial integrity and non-interference in internal affairs, which are the basic needs of a country's existence. Sovereignty needs to be closely linked and integrated with national unity. With the acceleration of globalization, "outdated sovereignty theory" prevailed in the west for a while, and "new interventionism" rose. In this case, safeguarding national sovereignty and opposing hegemonism have become a severe test for developing countries.

Second, the need for stability. Like the need for sovereignty, the need for stability also covers part of the connotation of national security interests. Stability is divided into internal social stability and surrounding environment stability. The former needs a strong government and a strong political and economic order, which is a necessary guarantee for economic prosperity and social progress; The latter refers to the "defense needs" based on "sovereignty needs", that is, the ability to influence and control surrounding dangerous events is needed to ensure the safety of the external environment.

Third, development needs. Peace and development are the mainstream in today's world. Both developed and underdeveloped countries are striving for the commanding heights of power in the future competition. For China, development is necessary and urgent, because only development can improve its comprehensive national strength and provide a solid material foundation for a peaceful and independent foreign policy. Stability is the guarantee of development. On the contrary, social development, economic recession, internal social shocks, ethnic issues are activated, and social stability and national security are naturally endangered.

Fourth, equal demand. Countries, big or small, strong or weak, rich or poor, and regardless of differences in national systems and ideologies, have equal status in international law. The need for equality is also the need to be respected. A country is not respected and violated, which is a manifestation of incomplete sovereignty. Emphasizing the necessity of equality is an opposition to power politics and hegemonic behavior. It demands equal interests and opportunities and opposes unilateral restrictions on a country because of cultural discrimination and trade discrimination.

Fifth, justice needs. China's geopolitical, cultural and historical background makes it have a mission different from that of other big countries, that is, the mission of maintaining regional peace and security. During the financial crisis in Southeast Asia, China established a necessary moral image of a big country for itself. This need for justice includes playing an active and more constructive role in the United Nations as a big country, and as the largest developing country, always establishing its own just image of safeguarding the rights and interests of weak countries and opposing hegemonism. Only when a country has certain development strength can it make greater contributions to international peace and security. On the other hand, a responsible country will establish a fair image, which will inevitably bring more opportunities and support to its development.

In short, the five interest levels of sovereignty, stability, development, equality and justice are a step-by-step process from the basic level to a higher level, and it is necessary to expand interests at different levels, which will provide deeper connotation and significance for further promoting diplomatic and strategic goals.

Third, the guiding significance of communicative rationality

(A) the connotation of Habermas's communicative rationality

Habermas reveals the connotation of communicative rationality by analyzing the interaction between language and life world, which is mainly reflected in his communicative action theory. This theory explores the reasonable connotation of communication behavior through pragmatic analysis of the communication activities between the life world and the subject with language as the medium, and summarizes the reasonable structure and basic norms of the life world from the three requirements of language effectiveness, namely authenticity, correctness and sincerity. Therefore, the analysis of Habermas' communicative rationality paradigm can be carried out from his theoretical exposition of language and life world.

1, Language and Communicative Behavior Theory

Habermas believes that communicative rationality is inherent in the communicative structure of mutual understanding with language as the medium. His definition of communication behavior is: "Communication behavior is an interaction with symbols as the medium. This kind of interaction is carried out in accordance with the social norms that must be observed, and the norms that must be observed define each other's expected behaviors and must be understood and recognized by at least two activity subjects. " From his definition of communicative behavior, we can see that what he called "communicative behavior" has the following characteristics: first, communicative behavior is an act between at least two subjects with the goal of realizing * * * knowledge; Second, communication behavior is based on language (symbol), and language is the fundamental means of communication behavior; Third, the subjects of communication must abide by the same social norms; Fourth, the main form of communication is dialogue, through which people can reach mutual "understanding" and "agreement".

Habermas believes that communicative behavior is essentially a speech act, and speech acts are always associated with three validity requirements, namely authenticity, "the speaker must have the intention to provide a true statement so that the listener can share the speaker's knowledge"; Correctness: "The speaker must choose a correct utterance so that the listener can accept it, so that the speaker and the listener can reach an agreement within the recognized norms": Sincerity: "The speaker must express his intention sincerely, so that the listener can believe the speaker's utterance".

Habermas divides the world into objective world, social world and subjective world according to the requirement of speech validity. Because communicative behavior is related to the objective world, social world and subjective world in a reflective way, every actor will explicitly or implicitly put forward corresponding requirements for speech validity. When talking about the objective world, the statement should be true, "the meaning of the objective world can be interpreted as involving the existence of events"; When talking about the social world, the statement should be correct. "The meaning of the social world can be interpreted as involving the existence of norms"; When talking about the subjective world, the statement should be sincere. The subjective world is "the sum of subjective experience" and "subjective things can be explained by the empirical principle of real expression".

He also pointed out that in language behavior, the requirements of language validity always appear at the same time. Even if a language expression only highlights one validity requirement subjectively, it still requires three validity requirements at the same time in a communicative act. For example, when the listener accepts the truth of an assertion, but at the same time doubts the sincerity of the speaker or the correctness of the expression, it is impossible to reach an agreement. In real communication, three kinds of validity assertions can be put forward, accepted or refuted, all of which are rational speech processes.

Habermas believes that the most basic and core form of interpersonal communication is language. Only through language communication can individual people form a society. Language originally contains the requirement of "effectiveness", that is, the requirement of rationality, which is the basic connotation of Habermas's "rationality of communication".

(B) Habermas's view of global issues

Habermas's analysis of the social problems of late capitalism is closely related to global problems. Habermas' thought of solving global problems can be summarized into two closely related aspects: one is his negotiation ethics theory, and the other is his theory of transcending nation-state. These two aspects are actually the application of communicative rationality in reality.

Habermas believes that the late capitalist society is an unreasonable society, and there has been a crisis of legitimacy. He linked the issue of legitimacy with the validity of norms, and thought that the issue of legitimacy itself should be a question of the validity of norms. Regarding the validity of norms, there are two basic viewpoints related to crisis theory, one is the identity of communication, and the other is common interests. Habermas believes that if people can't reasonably believe that they can reach some knowledge about a specification, they can't explain the validity of the specification. Communicating with members of the same subject and determining the validity of norms through discussion and dialogue is not only a cognitive activity, but also a knowledge of common interests. The realization of the validity of norms requires the implementation of the principle of general interest. Habermas's so-called interest generalization refers to the need to communicate. The crisis of legalization means that universal interests are suppressed.

In order to get rid of capitalism's oppression of universal interests, Habermas hopes to use language instead of money and power as the medium of communication to reach mutual understanding, and hopes that the discourse debate based on the principle of universality will be liberated. In other words, Habermas regards the rationalization of "communicative behavior" as the goal of social change. Let communication be unrestricted, and let the interactive subjects of communication live in a beautiful life world without any external or internal repression. When solving global problems, Habermas also advocates that language is the medium, and the subjects of communication reach agreement and mutual understanding through dialogue and communication, so as to realize the rationalization of communication.

If Habermas's negotiation ethics is utopian in solving global problems, then advocating transcending the nation-state can be said to be a concrete measure for Habermas to deal with the problems brought about by globalization in the 1990s.

Habermas clearly realized that the rapid development of capitalist industrialization has intensified class opposition and the resulting social tension. In order to transfer domestic contradictions, western countries used the impetus of nationalism to lead social contradictions to foreign imperialist wars in the19th century and the first half of the 20th century. However, after the tragedy of the Second World War, the integration of nationalism has been exhausted, and western countries have to dominate a large share of the total social output value, implement strong infrastructure construction, full employment policies and perfect social welfare policies, and at the same time promote economic vitality, ensure social integration, resolve class opposition and stabilize capitalism. However, under the economic framework of fierce competition and globalization, if a nation-state wants to maintain its international competitiveness, it is impossible to continue the policy of welfare state, but it is bound to "adopt a reduction policy that is not conducive to social unity, so that social democracy and stability will face a severe test." In Habermas's view, economic globalization has destroyed the historical situation of compromise between social welfare countries. The compromise of social welfare state can at least keep the social cost within a tolerable limit, even if it is not an ideal solution to the inherent problems of capitalism.

The problem is not only that. Once the policy of social welfare state is abandoned, it will inevitably lead to the widening gap between the rich and the poor and social differentiation; However, social differentiation will inevitably destroy the free political culture and lose the foundation of democracy. Habermas believes that "only by transferring the social welfare function of the nation-state to a political entity that can adapt to the transnational economy to a certain extent can this function be fulfilled at the current level". In addition, economic globalization will inevitably greatly weaken the capabilities of nation-states. That is to say, only when the nation-state transits to the political unity of the supranational state can we continue the social welfare measures originally adopted by the nation-state under the condition of economic globalization, resist the logic of unlimited expansion of capital, and guarantee and further expand democracy. He believes that only by insisting that politics precedes economy and "politically domesticating" rampant capitalism on a global scale can the existing society maintain long-term stability.

Economic globalization makes people on the earth become a whole with risks and inevitable collective destiny. On the one hand, the expansion of the market is limited by the size of the earth, and the development of resources is also limited by nature. "The shrinking world no longer allows people to externalize the consequences of their actions: there are fewer and fewer opportunities to pass on costs and risks to others, such as other social sectors, other regions, other cultures or future generations, without fear of sanctions. This is equally obvious in terms of the cross-regional risks of major technologies and the harmful substances produced by industries in affluent societies that endanger the whole planet. " A country can no longer rely on its own strength to protect its citizens from global risks. On the other hand, ecological and environmental problems, terrorism, drug smuggling, transnational crime and arms trade cannot be solved by any country alone; Moreover, to solve these problems, we must limit the sovereignty of the nation-state. Faced with the serious problem of human similarity mentioned above, "all countries must be explicitly included in a binding cooperation process of a country with world obligations in its domestic policy."

He has repeatedly pointed out that economic globalization has led to a decline in the living standards of most people, especially vulnerable groups, and an increasing income gap. However, "the widening income gap has led to an increase in the number of poor people and people without social security. There is no doubt about the index in this regard, and the trend of social differentiation is also obvious." "No matter from which point of view, economic globalization has destroyed the historical situation of compromise between social welfare countries."

Habermas's thinking, specifically, is to transfer the social welfare function of the nation-state to the integration of * * * which can adapt to the transnational economy to a certain extent. The reason why this * * entity can "adapt to the transnational economy to a certain extent" is that its geographical and economic base has expanded, and it has gained advantages in global competition and strengthened its position relative to other countries. He also believes that it is not enough to transfer the control ability of the original nation-state to transnational political entities. The key is to overcome the "rampant capitalism" with politics. The specific way is to "introduce the elements of political will in the world to ensure the binding force of political decision-making", that is, to expand domestic democracy to the international scope with the help of the political opinions of civil society and various political entities, and to form a worldwide sense of compulsory mutual assistance. Only when citizens demand great changes in their internal policies will the self-awareness of actors with global action ability, including nation-States, change, and they will increasingly regard themselves as members of the same institution who can only cooperate with each other and take into account their interests.

(C) Habermas's way

1. Restrain instrumental rationality with communicative rationality.

Habermas systematically analyzed the serious problems brought by the proliferation of instrumental rationality to modern capitalism. He believes that communicative rationality must be established to limit the expansion of instrumental rationality. Now, it seems that his ideas are also applicable to us to solve global problems. Due to the expansion of instrumental rationality, people unilaterally understand and treat nature and blindly worship science, resulting in many global problems.

Habermas believes that the essence of instrumentality is to choose the most effective means to achieve this goal when determining the goal, or to weigh and formulate the goal to be achieved realistically under given conditions. In his view, instrumental rationality completely ignores the fact that people follow a special norm completely different from technical rules in their life world and interaction. This norm must be formed through the knowledge of language and exist in the form of language. The reason why people are human is not only that they can consciously reproduce material necessities or use tools, but that they can use language. The development of people's self-awareness can't be separated from the development of language, so the analysis of people's behavior should eventually be implemented in language. The communicative activities of language forms should be mainly attributed to the harmony between the effectiveness of specific concepts and principles and the understanding. In other words, in order to overcome the disadvantages brought by instrumental rationality and limit the expansion of instrumental rationality, it is necessary to establish a communicative rationality between subjects that takes language as the medium and forms * * * knowledge through dialogue.

Habermas advocates limiting instrumental rationality through communicative rationality, which requires people not only to pay attention to the rationality of ends-means. In reality, we need to correctly understand the duality of science and technology. People can't blindly pursue "instrumental purpose rationality" and can't judge everything by instrumental rationality. Although science and technology can greatly develop productive forces and enrich our material life, we can't ask nature for it indefinitely. Although Habermas made an extreme evaluation of the role of science and technology in the late capitalist society and thought that science and technology carried out ideological functions, he kept a clear head on the consequences of abusing science and technology and resolutely opposed scientism and technical supremacy. We should not be blindly optimistic about the current global environment and climate problems, thinking that science and technology can solve all problems. In the final analysis, the problem of nature is still a problem of people, that is, how people view the relationship between man and nature. There is nothing wrong with technology itself. The key problem is how to apply science and technology. When we transform nature, there is also a limit problem that we can't take indefinitely. The relationship between man and nature is also interactive and interdependent. Habermas put forward that it is reasonable to use communicative rationality to suppress instrumental rationality.

2. Form universally effective norms.

In view of the current global problems, various stakeholders have reached many agreements, but so far, the implementation of some international conventions is far from optimistic, some agreements even exist in name only, while others are counterproductive. The reason why this happens is that there is a problem in the formulation of norms. Habermas expounded the role of norms in his reconstruction of communicative rationality.

Habermas's theory of communicative behavior emphasizes the important role of communicative activities with language as the core and its three validity requirements in the process of establishing social norms, locates the restoration of the reasonable structure of the life world in the reconstruction of communicative rationality, and promotes it to the height of "discourse ethics", which is regarded as the fundamental principle of social ethics, and advocates that human behavior, interpersonal relationships and even the whole social practice should be restrained accordingly, making the use of power and violence in interpersonal relationships and social interactions illegal, thus establishing a reasonable social order. "Discourse ethics" is essentially the application of Habermas's communicative rationality in practice, that is, his "practical rationality".

Habermas believes that communication is the basic relationship of people, and people will inevitably have communication relations and behaviors. Therefore, people must understand each other, and to achieve mutual understanding, there must be certain norms, including the same language background and language rules on the one hand and the same value norms on the other. From this, he draws a conclusion that the establishment of universal norms is the basic principle of dialogue ethics, but he thinks that the establishment of universal norms must exclude mandatory factors, that is, the normative principles of dialogue ethics must be voluntarily accepted by people.

So, how can we ensure that different stakeholders can accept these norms? Habermas believes that * * * knowledge will definitely obliterate individuality and cancel the pluralism of discourse, as Lyotard said. On the contrary, it is based on the recognition of individuality and pluralism, but the recognition of pluralism and individuality does not mean that heterogeneous pluralistic discourse can not abide by any rules and can exceed the requirements of the effectiveness of language communication. The essence of the problem lies in the way to achieve similarities and differences. True * * * knowledge will never deny differences and cancel diversity. Instead, it is necessary to reach a reasonable agreement on the formal rules of dialogue and argument in the multi-value field and introduce this premise into language communication. Therefore, it is based on the unification of language rules based on logical rationality, and its purpose is to ensure the effectiveness of argument in form and procedure.

Habermas believes that the establishment of universally recognized and observed norms is one of the conditions for smooth dialogue and rationalization of communication between subjects. In his view, the essential feature of norms is universal validity, which is a basic principle of his dialogue ethics. So, how to ensure the universal validity of norms? This involves another principle, namely the principle of argumentation. He believes that truth is formed by * * * knowledge, and the truth condition of statement is the universal agreement of dialogue participants. In other words, a norm is the result of the debate among the participants in the dialogue, and all rational, linguistic and behavioral subjects determine what is a universal norm according to their own free will in the discussion. In this process, it is not the existing universal principles that determine whether the ethical norms put forward by people are correct or universal, but the universal norms produced by mutual discussion among subjects. Since norms are formed by all stakeholders through argumentation under the conditions of equality and freedom, norms reflect the will of all stakeholders and they will inevitably abide by them.

Four. conclusion and suggestion

(A) theoretical guidance

Habermas's communicative rationality is the psychological trend, cognitive framework and action orientation of cooperation and coordination. Through dialogue, consultation and observing some mutually recognized norms, Habermas seeks survival and mutually beneficial development from different stakeholders. Habermas believes that cognitive framework can be used to better analyze and show many important events and changes in social and human history. Generally speaking, the concept of communicative rationality reveals how people can eliminate conflicts, achieve coordination and seek mutually beneficial development in a social life full of contradictions and conflicts.

The importance of the concept of communicative rationality lies in that it really highlights the role of social history in the subject. It no longer regards social history as a universal whole with innate internal identity, nor does it promote a special social group as the only subject of history, but excludes other social members from the historical subject. It is to find the basis and realistic way for the internal identity of social history and subject while seeing the internal differences of participants in various historical actions.

To solve global problems, we should not only use Marxism to analyze the root causes of global problems, but also learn from the theories of western thinkers, especially Habermas, and actively seek the way out of global problems.

(b) Practical guidance-take money as an example

On this basis, China should adopt the basic theory of cooperative game to play a long-term and repeated cooperative game with various stakeholders in the international economic system, so as to strive for energy and resources for the sustainable development of China internationally.

Since the collapse of the Bretton Woods system from 65438 to 0972, the international monetary order has been in a state of chaos. The wave of financial liberalization has opened the door for international capital flows. After achieving high economic growth, emerging developing countries have been impacted by international capital one after another because of the inherent distortion of domestic economic system, and the achievements of decades of struggle have been swallowed up by international capital. The phenomenon of "dollarization" began to appear in Latin America, which is considered as a sign that globalization has eliminated the national characteristics of money. But from the perspective of communicative rationality, this is obviously not an equal cooperation. In Asia, we need a country with both strength and moral trust to serve as the locomotive of Asian monetary integration. At present, we are also looking forward to the further rise of China's economic strength, as well as the enhancement of its international communication ability and the ability to make agreements.

Because modern national currencies (such as US dollar, Japanese yen, etc. ) is an institutional tool that serves, supports and stimulates the country's economic development on the basis of its own economic strength. When a country's currency becomes an international currency, this tool not only brings direct economic benefits to the issuing country of the currency, but also enables the issuing country to occupy some goods and services of other countries for a long time. It also affects, embarrasses and even controls the economic functions of other countries, affecting their political and social life, as well as their culture and ideology. Internationalization of national currency has a very extensive and far-reaching power efficiency in the international community. In a sense, it is this internationalization that promotes economic globalization; In turn, economic globalization has further strengthened the effectiveness of currency internationalization in various countries.

It can be seen that the international cooperation game is firstly the interest bond, secondly the mutual understanding and trust is the foundation, and thirdly the constraint mechanism that needs to maintain the operation of the mechanism.

In terms of monetary cooperation, the EU and the Euro are ahead of East Asia and have started monetary and economic cooperation in East Asia. This is a good reference for the establishment of an Asian monetary mechanism dominated by China, Japan and South Korea.

(original by Li Weiwen)

Reference of intransitive verbs

[1] Habermas. Communicative behavior theory, translated by M. Hong Peiyu and Zhu Lin. Chongqing: Chongqing Publishing, 1994

[2] Habermas. Legalization crisis [M]. Liu Beicheng, translated by Cao Weidong. Shanghai: Shanghai People's Publishing House, 2000

[3] Habermas. Beyond nation-state? [A] Baker et al. Globalization and Politics C., Chai et al. Beijing: Central Compilation Press, 2000