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518Notes to pages xiii-xvi"On the Proverb: That May Be True in Theory, but Is of No Practical Use," inKant, Perpetual Peace and Other Essays, trans. Ted Humphrey (Indianapolis:Hackett, 1983), esp. pp. 7lff. The exact relation between Kant's principle oflawand his moral principle is not entirely clear; see the discussion in KennethBaynes, The Normative Grounds of Social Criticism: Kant, Rawls, and Habermas(Albany: SUNY Press, 1992), chap. 1.6. See John Rawls, 'Justice as Fairness: Political not Metaphysical," Philosophy andPublic Affairs 14 (1985) : 223-51, and his more recent Political Liberalism (NewYork: Columbia University Press, 1993) ; Ronald Dworkin, Law's Empire (Cambridge:Harvard University Press, 1986). There have been some recent attemptsto revive a metaphysical approach in legal philosophy, but whether they can havethe same scale and confidence as did ancient and medieval systems is a furtherquestion; cf. John Finnis, Natural Law and Natural Rights (New York: OxfordUniversity Press, 1980); for a critical assessment, see Raymond A. Belliotti,justifying Law: The Debate over Foundations, Goals, and Methods (Philadelphia:Temple University Press, 1992), chap. 1.7. For Habermas's elaboration on this, see his Postmetaphysical Thinking, trans.William Mark Hohengarten (Cambridge: MIT Press, 1992), and Moral Consciousnessand Communicative Action, trans. Christian Lenhardt and Shierry W. Nicholsen(Cambridge: MIT Press, 1990), esp. the first two essays and the title essay. A primeexample of such interdisciplinary cooperation is the current work being done inthe psychology of moral development.8. SeeJiirgen Habermas, "What Is Universal Pragmatics?" in Habermas, Communicationand the Evolution of Society, trans. Thomas McCarthy (Boston: Beacon,· 1979) , pp. 1-68; also TCA 1 :273-337; and the Christian Gauss Lectures,"Vorlesungen zu einer sprachtheoretischen Grundlegung der Soziologie," inHabermas, Vorstudien undErgiinzungen zur Theorie des kommunikatives Handelns, 2ded. (Frankfurt: Suhrkamp, 1986), pp. 11-126; English translation forthcoming,MIT Press.9. For a fuller accountofHabermas ' s concept of discourse, see Thomas McCarthy,The Critical Theory ofjurgen Habermas (Cambridge: MIT Press, 1978), chap. 4.10. For the most important distinctions, see Jiirgen Habermas, "On the Pragmatic,the Ethical, and the Moral Employments of Practical Reason," in hisjustification and Application: Remarks on Discourse Ethics, trans. Ciaran P. Cronin(Cambridge: MIT Press, 1993), pp. 1-18; also in Between Facts and Norms, chap.3, excursus, and chap. 4, sect. 2.11. On Habermas's concept of lifeworld, see TCA 2:119-52. For the membersthemselves the background remains largely unthematized, but the theorist candifferentiate its resources into three broad components: the stock of taken-forgrantedcertitudes and ideas ("culture"); the norms, loyalties, institutions, andso forth, that secure group cohesion or solidarity ("society") ; and the competencesand skills that members have internalized ("personality"). A viable lifeworld isreproduced, then, through the cultural transmission of ideas, through forms ofsocial integration, and through the socialization of its members.