Abstract
Jurgen Habermas has been one of the most prolific and consistent writers in social theory and philosophy. His critical theory has been very much concerned with the reconstruction of the legacy of German philosophy, first basically in a Marxist framework, but increasingly under the influence of Kant. In contrast to Giddens, his attempt at theoretical synthesis has been closely connected to more empirically-oriented issues, in what he perceives as a Hegelian perspective in methodological terms.1 The theory of evolution, which he once deemed the basic element of a theory of society.2 supplies foundations to his standpoint, since ‘… in the course of social evolution the object as such changes.’3 He rejects, therefore, a more autonomous general theory, although in practice several sections of his work are solely dedicated to analytical reasoning and general conceptualisation. This, in fact, brings some problems to his theory, insofar as historically specific questions mingle in an unwarranted manner with truly general considerations.
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