Subjects who reciprocally recognize each other as such, must consider each other as identical, insofar as they both take up the position of subject; … - Jürgen Habermas

As medium for reaching understanding, speech acts serve: a) to establish and renew interpersonal relations, whereby the speaker takes up a relation to something in the world of legitimate social orders; b) to represent states and events, whereby the speaker takes up a relation to something in the world of existing states of affairs; c) to manifest experiences that is, to represent oneself- whereby the speaker takes up a relation to something in the subjective world to which he has privileged access.

As historical and social beings we find ourselves always already in a linguistically structured lifeworld. In the forms of communication through which we reach an understanding with one another about something in the world and about ourselves, we encounter a transcending power. Language is not a kind of private property. No one possesses exclusive rights over the common medium of the communicative practices we must intersubjectively share. No single participant can control the structure, or even the course, of processes of reaching understanding and self-understanding. How speakers and hearers make use of their communicative freedom to take yes- or no-positions is not a matter of their subjective discretion. For they are free only in virtue of the binding force of the justifiable claims they raise towards one another. The logos of language embodies the power of the intersubjective, which precedes and grounds the subjectivity of speakers.

Although objectively greater demands are placed on this authority, it operates less as a public opinion giving a rational foundation to the exercise of political and social authority, the more it is generated for the purpose of an abstract vote that amounts to no more than an act of acclamation within a public sphere temporarily manufactured for show or manipulation.