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552Notes to pages 315-32743. R. A. Dahl, Democracy and Its Critics (New Haven, Conn., 1989), p. 307.44. R. A. Dahl, A Preface to Economic Democracy (Oxford, 1985), pp. 59 f.45. Dahl, Democracy and Its Critics, p. 112.46. Dewey, The Public and Its Problems, p. 208.47. Dahl, Democracy and Its Critics, pp. 115ff.48. Dahl, Democracy and Its Critics, p. 252; see also the summary on p. 314.49. Dahl, Democracy and Its Critics, pp. 339f.50. B. Peters, Die Integration moderner Gesellschaften (Frankfurt am Main, 1993),chap. 2.51. B. Peters, Rationalitiit, Recht und Gesellschaft (Frankfurt am Main, 1991), pp.204ff.52. On what follows, see L. Wingert, Gemeinsinn und Moral (Frankfurt am Main,1993), pts. 2 and 3.53. K.-0. Ape!, "The A Priori of the Communication Community and theFoundations of Ethics," in Ape!, Towards a Transformation of Philosophy, trans. G.Adey and D. Frisby (London, 1980), p. 280 [translation slightly altered. Trans.].54. H. Brunkhorst, "Zur Dialektik von realer und idealer Kommunikationsgemeinschaft,"in A. Dorschel et a!., eds., Transzendentalprag;matik (Frankfurt amMain, 1993), p. 345.55. For the following, I rely on Peters, Integration, chaps. 5 and 6.56. This presents an alternative to the "control model" of pure social relations.As is well known, to elucidate the concept of intentional social relations,relations brought about with will and consciousness, Marx turned in Capital toa model that linked the legal concept of civil union-the "association of freehuman beings"-with the productivist motif of a cooperative community ofworkers. He apparently imagined the autonomy of the self-organizing society asthe exercise of conscious control over, or the planned management of, thematerial process of production: analogous to the mastery of nature, the socialsubject has its own objectified learning process at its "control" or "disposition."With this subjectivist concept of autonomy, however, the core problem of socialself-organization-the constitution and self-stabilization of a community of freeand equal persons-disappears. It is not the common control of social cooperationthat forms the core of intentionally established social relations. Rather, thiscore resides in a normative regulation oflife in common, a regulation that restson the agreement of all and secures inclusive, egalitarian relations of mutualrecognition (and therewith the integrity of each individual) . In Marx theguiding thread is not communicative practice but the control or planning oftheoretically objectified social processes. See the critique of this model in my"Dogmatism, Reason, and Decision: On Theory and Practice in Our ScientificCivilization," in Habermas, Theory and Practice, trans. J. Viertel (Boston, 1973),pp. 253-82.57. See chap. 3 in this volume.