This brings us to the central issue of rationalization in Habermas's work. Here Habermas is influenced not only by Marx's work but by Weber's as well. Most prior work, in Habermas's view, has focused on the rationalization of purposive rational action, which has lead to the growth of productive forces and an increase in technological control over life. This form of rationalization, as it was to Weber and Marx, is a major, perhaps the major, problem in the modern world. However, the problem is rationalization of purposive-rational action, not rationalization in general. In fact, for Habermas, the antidote to the problem of the rationalization of purposive rational action lies in the rationalization of communicative action. The rationalization of communicative action leads to communication free from domination, free and open communication. Rationalization here involves emancipation "removing the restrictions on communication". This is where Habermas's previously mentioned work on legitimations and, more generally, ideology fits in. That is, these two are the main causes of distorted communication, causes that must be eliminated if we are to have free and open communication.
At the level of social norms, such rationalization would involve decreases in normative repressiveness and rigidity leading to increases in individual flexibility and reflectivity. The development of this new, less restrictive or nonrestrictive normative system lies at the heart of Habermas's theory of social evolution. Instead of a new productive system, rationalization for Habermas leads to a new, less distorting normative system.