The change from an industrial society to an information-oriented society produces friction or conflict between the old, school-based culture and the new, information culture as exemplified by the Internet culture. In order to research computer education and Internet education and to clarify the influence on schools of information culture, it is necessary to establish the viewpoint that "school culture is modern" and "information culture is post-modern" and that they conflict with each other. Hence the main focus of this paper is on "computer-mediated communication" culture and communication theories, especially on Habermas's theory of communicative action and Lyotard's critique of Habermas's conception. Computer-mediated communication has post-modern characteristics in that personal identities become less important and more susceptible to the force of drift and to shifting situational pressures. The subject in the Cartesian model is ceaselessly deconstructed in computer-mediated communication. In order to be able to analyze computer-mediated communication, Habermas's theory is adopted. According to him, communicative acts are carried out as a result of consensus, and this consensus arises from the tacit assumption of discourse, specifically from the possibility of discourse, the legitimacy implicit in a norm, the sincerity of an expressed intention, and the truth of a cognitive belief. Charles Ess applies this theory to computer-mediated communication and stresses that the discourse ethic requires the ability to engage in critical discourse, a moral commitment to practice the ability to adopt the perspectives of others, and the pursuit of solidarity with others in the context of the plurality of democratic discourse communities. Lyotard regards Habermas's theory as the expression of a dream project of modernity in terms of a universal language based on the ultimate objective of unforced consensus. He places Habermas's theory on a meta-narrative plane, specifically in the framework of a critique of modernity. Michael Peters argues that differences and dissenting opinions are the principles that lie at the very heart of language and that we should therefore learn to detect such differences and to respect them. He also points out that Habermas's hope for universal freedom in a reconstituted public sphere is based on the communicative practices of a revitalized bourgeois print culture which happened in the past to be largely white, heterosexual and male. On the other hand, Joshua Meyrowitz, utilizing MacLuhan's "Medium Theory", describes the history of education in terms of the history of communication technology. According to him, in terms of postmodern electronic culture, the old structures in schools are outdated and there are moves toward more "open" class-rooms. The trend is away from schools resembling traditional factories toward those resembling the round, assembly areas of villages in the days of oral traditions. In short, the move is away from single-goal teaching toward more cooperative learning. I believe that Meyrowitz's postmodern school model is not a utopia or a dream, but a reflection of the new, meritocratic order that has creative power as its central core. However, postmodern culture such as the Internet culture does contain some risks for the new order. If we introduce the concept of postmodernity into educational research, we need to understand that the idea of education contains not only concepts serving to construct the values of educational goals and systems but also ones serving to deconstruct and negate these values.
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