Introduction
Contemporary debate on sustainable development often gets bogged down in technocratic jargon, ignoring the human dimension of transformation. This article analyzes this challenge through the lens of Richard Rorty’s neopragmatism and Ralf Dahrendorf’s sociology of life chances. The reader will learn why language serves as the infrastructure of politics, how to avoid reducing human beings to mere indicators, and how Popper’s triangulation of the three worlds allows us to design changes that respect individual dignity and genuinely expand the scope of human choice.
Language as a tool: why data is not enough for change
Language is not a neutral mirror of reality, but a tool for orientation. Treating it as an objective representation of the world leads to political hubris and the silencing of opponents. Instead of seeking foundations in metaphysics, we must ask about the utility of our vocabulary in resolving conflicts. The language of transformation affects the dignity of citizens: when we describe their world as "obsolete," transformation becomes a ritual of degradation rather than a promise of a better tomorrow.
To avoid the pitfalls of neopragmatism, we must maintain procedural humility and take responsibility for the consequences of our descriptions. Instead of moralizing, we should engage people in dialogue, recognizing that science provides data (World 1) but does not settle questions of justice (Worlds 2 and 3). Integrating these perspectives protects us from reductionism and epistemic violence.
Vocabulary as infrastructure: why the language of change excludes
Vocabulary is the infrastructure that defines the boundaries of what is politically possible. Technocratic approaches often fail because they ignore ligatures—our cultural and emotional roots. To include people in the processes of change, we must move away from imposing ready-made biographies toward an architecture of possibilities. Dahrendorf teaches that life chances are a blend of options and ligatures; without options, bonds become oppression, and without bonds, options become a void.
Systemic barriers, such as the hermetic language of experts or bureaucratic hyper-regulation, deepen inequalities. Sustainable development then becomes regressive, shifting costs onto the most vulnerable. True emancipation requires removing barriers, not paternalistically choosing for the citizen. We must design institutions that treat dissent not as a malfunction, but as a valuable source of knowledge regarding the real-world effects of change.
Neopragmatism in a trap: between cynicism and hard foundations
Avoiding the traps of authoritarian environmentalism and neoliberal consumerism requires a multi-channel epistemology. We must integrate natural and humanistic knowledge so as not to lose the human element in the data. In the age of AI and permanent crisis, change must occur in the sphere of biography so that norms can influence matter. Sustainable development as an open process, based on fallibilism (the recognition of one's own fallibility), is more effective than utopian decrees.
Popper’s triangulation of the three worlds allows us to avoid the technocratic labyrinth where indicators replace life. Instead of building systems that erase human experience, we should create frameworks where responsible choices are available to everyone. Only then will transformation become a shared project rather than a form of domination, protecting the foundations of social solidarity.
Summary
Sustainable development should not be a technocratic exercise in resource management, but an attempt to find meaning in a world of volatility. The key is the redescription of problems in a way that respects individual dignity. Will we be able to design a future where technology serves humanity rather than becoming a tool for erasing its biography? Ultimately, the quality of our vocabulary determines whether transformation becomes an act of solidarity or a new form of oppression. Will we become our own greatest adaptation, or hostages to a system that has forgotten its addressee?
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