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OF HUMANISM AND EARLY CHRISTIANITY IN THE WORKS OF (JÜRGEN HABERMAS).

BIBLICAL APOLOGISTITY AND SERVANT SELF-LOVE (JÜRGEN HABERMAS).

HABERMAS AND NAZISM: A FRAMEWORK.
THE LANGUAGE OF THE ETERNAL SUNROOM.

The Czarist regime and Hitler’s nationalist empire, in their sharp temporal confrontation, have unwittingly provided an occasion for just such an interpretative effort. For Habermas has attempted, as a result of his theoretical development (which I will then attempt in turn), to convey the sense of the destruction of what had up till then been the firm foundation upon which in his view the Enlightenment had been advanced. This fundament lies in the religious ideologies which constituted for Habermas a higher and more adequate foundation than political (ideological) consensus, and which guarantee humanity not only historically but also ethically the political claims of emancipation.

This account, however, is not the kind of description of a specific text which unites individuals in a principled commitment to its subject matter or its author. In order to understand it as a written document, we need to consider certain specifically his theoretical principles of hermeneutic (i.e. historic-philosophic-critical) discourse. Though, as with any discipline, Habermas makes continuous progress and advances, he stands on the shoulders of specific thinkers. In particular, Louis Wirth is noteworthy for the systematic way in which he investigated the very concept of progress- so characteristic of the Enlightenment. On the Kantian principle of the pacific ideal (i.e. the principle of universal law) on which Habermas bases the philosophical foundations of his understanding of society, and on which he needs a ‘”conceptus mundanum” in contrast to the policies and actions and’ assigned to certain states or social structures, Wirth raised the basic query: “is human history an irreversible march toward ever more inclusive freedom and fullness?” (ibid., p. 16).

The moment of clarification of this question lies in _IVïEINSTIG_ 124 with the institutionalization of a series of values. Long before Wirth’s _The Future of Human Progress_, Saint Augustine provided a clear answer to this question for Christianity, and the answer can be reconstructed by reference to the constitutions of Augstine’s three

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