suggest some general guidelines concerning the rationality of communicative processes that lead to conclusions (see Universal pragmatics). But his explanations regarding the specific procedures that are unique to each validity dimension are much more elaborate. Critique The theory of communicative rationality has been criticized for being utopian and idealistic, for being blind to issues of gender, race, ethnicity, and sexuality, and for ignoring the role of conflict, contest, and exclusion in the historical constitution of the public sphere. More recently, Nikolas Kompridis has taken issue with Habermas' conception of rationality as incoherent and insufficiently complex, proposing a "possibility-disclosing" role for reason that goes beyond the narrow proceduralism of Habermas' theory. One of the main critiques of Habermas's Communicative Rationality is eurocentrism, and the idea that the western civilization is the only way of life. According to "Public Sphere and Communicative Rationality: Interrogating Habermas's Eurocentrism", Habermas does not take into account that there are different societies that happen across the world because certain countries and societies suffer from different weaknesses. Habermas's theories are based on an utopian society while this just is not the case. The authors argue that this type of communication that Habermas offers could not actually be implemented because people do not have access to the resources they would need. This is not just other societies outside the west. European countries have problems with lack of education and the technology necessary to be prepared in order to participate in this community. In Byron Rienstra and Derek Hook article titled, "Weakening Habermas: The Undoing of Communicative Rationality", they discuss that Habermas expected too much of the people he is talking about. Habermas insinuated that the people are participating in communicative rationality have a broad knowledge on the topic at hand. But according to the authors, this is too much to ask of the people. And since these people do not have the knowledge to participate in communicative rationality, they would have no reason to defend their reasoning or position in society. They even go on to say that the preconditions that Habermas has put forward are extremely demanding and taxing on the public. Habermas also ignored the hindrances that people may face that may cause a person not to stay educated on the topics in order to participate in communicative rationality. For example, in "From Communicative Rationality to Communicative Thinking: A Basis for Feminist Theory and Practice" by Jane