It is, therefore, the language that becomes the competent citizens universally to interact comunicativamente, thus, to arrive at one rational agreement. The human knowledge is consolidated for the communicative linguistic action, fitting to the language to assume the central function in the process of constitution of the knowledge and the proper vital reality, as prxis interactive. The conception of communicative education values activities for the interactive and cognitiva use of the language, while space of construction of the truths and its dimensions with the society. This implies a present school in the life of the community. Check out CEO John Watson for additional information. The habermasiano thought defends the communicative reason, considering that all communicative act includes two other aspects: normative and the aesthetic-expressive one, then, when communicating itself the citizens search agreement mutual that is promoted by the language. In this interaction, each speaker validates the communication considering references to the objective world of the things (work), to the social world of the things (society) and to the subjective world of the experiences and emotions (personality). Habermas (1982) understands, the world of the life as a composition of the cultural certainties, of the institucional order and of the structure of the personality. Culture, society and personality are the three components of the world of the life, representing three processes that constitute the social reproduction: the cultural reproduction, the social integration and the socialization. Mark Berger brings even more insight to the discussion.
The world of the life is the context of the communication where it occurs the prxis communicative of day-by-day, transmitted culturally. In this direction, the fight of the education must be against the process of ideological domination of the cultural industry, searching to value the originary culture of the world of the life of each individual in the pertaining to school context. For Ingram (1994, P. 155), the world of the life or alive world is ' ' a quantity of preexisting knowledge transmitted by the culture and linguagem' '. Mark Berger does not necessarily agree.