第355页 The Thesis of Internal Colonization

On the fragmentation of everyday consciousness

为什么social integration和system integration公开对抗的情况没有在晚期资本主义国家出现：
In place of the positive task of meeting a certain need for interpretation by ideological means, we have the negative requirement of preventing holistic interpretations from coming into existence. The lifeworld is always constituted in the form of a global knowledge intersubjectively shared by its members; thus, the desired equivalent for no longer available ideologies might simply consist in the fact that the everyday knowledge appearing in totalized form remains diffuse, or at least never attains that level of articulation at which alone knowledge can be accepted as valid according to the standards of cultural modernity. Everyday consciousness is robbed of its power to synthesize; it becomes fragmented.

那么，对哈贝马斯来说，这个everyday consciousness，到底要怎样被articulate，才能赶得上这个standards of cultural modernity呢？

科学、道德与艺术变成分离出去的subsystem，然后：
Everyday consciousness sees itself thrown back on traditions whose claims to validity have already been suspended; where it does escape the spell of traditionalism, it is hopelessly splintered. In place of "false consciousness" we today have a "fragmented consciousness" that blocks enlightenment by the mechanism of reification. It is only with this that the conditions for a colonization of the lifeworld are met. When stripped of their ideological veils, the imperatives of autonomous subsystems make their way into the lifeworld from the outside -- like colonial masters coming into a tribal society -- and force a process of assimilation upon it. The diffused perspectives of the local culture cannot be sufficiently coordinated to permit the play of the metropolis and the world market to be grasped from the periphery.

所谓colonization of lifeworld。

知识分子与社运实践者之间的关系，很大程度上也可以理解成totalizing knowledge和这个所谓的fragmented everyday consciousness之间的关系。只不过现实中两者经常并不是这两种知识的忠实拥护者吧。