It is at the heart of the lifeworld and is, Habermas claims, responsible for accomplishing several fundamental social functions: reaching understanding, cultural reproduction, coordinating action-plans, and socializing individuals. However, Habermas is quick to note, different modes of interaction can (in some ways) facilitate these social functions and achieve integration within the lifeworld. This points towards the second key distinction Habermas makes, which differentiates communicative action from strategic action. The coordination of action plans, which constitutes the social integration of the lifeworld, can be accomplished either through consensus or influence. Strategic action is action oriented towards success, while communicative action is action oriented towards understanding. Both involve the symbolic resources of the lifeworld and occur primarily by way of linguistic interaction. On the one hand, actors employing communicative actions draw on the uniquely impelling force of mutual understanding to align the orientation of their action plans. It is this subtle but insistent binding force of communicative interactions that opens the door to an understanding of their meanings. On the other hand, actors employing strategic actions do not exploit the potential of communication that resides in the mutual recognition of a shared action-oriented understanding. Instead strategic actors relate to others with no intention of reaching consensus or mutual understanding, but only the intention of accomplishing pre-determined ends unrelated to reaching an understanding. Strategic action often involves the use of communicative actions to achieve the isolated intentions of individuals, manipulating shared understanding in the service of private interests. Thus, Habermas claims, strategic action is parasitic on communicative action, which means communicative action is the primary mode of linguistic interaction. Reaching a reciprocally defined understanding is communication's basic function. Keeping in mind this delineation of the object domain, the formal pragmatics of communication can be more readily laid out. The essential insight has already been mentioned, which is that communication is responsible for irreplaceable modes of social integration, and this is accomplished through the unique binding force of a shared understanding. This is, in a sense, the pragmatic piece of formal pragmatics: communication does something in the world. What needs to be explained are the conditions for the possibility of what communication already does. This is, in a sense, the formal piece of formal pragmatics: a rational reconstruction of the deep generative structures that are the universal conditions for the possibility of a binding and compelling mutual understanding. From here, Habermas heads the analysis