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Paradoxes of Constitutional Democracy
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18
17
Habermas, Between Facts and Norms104.
18
Habermas, “Constitutional Democracy” 778.
19
Habermas, “On Law and Disagreement” 193.
20
Habermas, “Constitutional Democracy” 774.
21
Habermas, “On Law and Disagreement” 193. Emphasis added.
22
Habermas, “On Law and Disagreement” 193.
23
Kevin Olson, “Do Rights Have a Formal Basis? Habermas’ Legal Theory and the
Normative Foundations of the Law,” Journal of Political Philosophy 11:3 (2003): 273-94, at 281, 286-7.
24
Olson, Reflexive Democracy, chaps. 4 and 6.
25
Verba, Schlozman, and Brady, Voice and Equality.
26
T. H. Marshall, “Citizenship and Social Class,” in Sociology at the Crossroads
(London: Heinemann, 1963).
27
Olson, Reflexive Democracy, chap. 6. This is a thoroughly materialist and legal-
positivist conception of reflexivity. It is thus quite different from epistemic (Lynch) orsystems-theoretic (Teubner, Christodoulidis) conceptions. Michael Lynch, “AgainstReflexivity as an Academic Virtue and Source of Privileged Knowledge,” Theory,Culture, and Society 17:3 (2000): 26-54; Günther Teubner, “Substantive and ReflexiveElements in Modern Law,” Law and Society Review 17:2 (1983): 239-285; EmiliosChristodoulidis, Law and Reflexive Politics (Dordrecht: Kluwer Academic Publishers,1998).
28
Immanuel Kant, “Perpetual Peace,” in Practical Philosophy, trans. Mary Gregor (New
York: Cambridge University Press, 1996), AA 8:366/p. 335.
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18
17
Habermas, Between Facts and Norms104.
18
Habermas, “Constitutional Democracy” 778.
19
Habermas, “On Law and Disagreement” 193.
20
Habermas, “Constitutional Democracy” 774.
21
Habermas, “On Law and Disagreement” 193. Emphasis added.
22
Habermas, “On Law and Disagreement” 193.
23
Kevin Olson, “Do Rights Have a Formal Basis? Habermas’ Legal Theory and the
Normative Foundations of the Law,” Journal of Political Philosophy 11:3 (2003): 273-
94, at 281, 286-7.
24
Olson, Reflexive Democracy, chaps. 4 and 6.
25
Verba, Schlozman, and Brady, Voice and Equality.
26
T. H. Marshall, “Citizenship and Social Class,” in Sociology at the Crossroads
(London: Heinemann, 1963).
27
Olson, Reflexive Democracy, chap. 6. This is a thoroughly materialist and legal-
positivist conception of reflexivity. It is thus quite different from epistemic (Lynch) or
systems-theoretic (Teubner, Christodoulidis) conceptions. Michael Lynch, “Against
Reflexivity as an Academic Virtue and Source of Privileged Knowledge,” Theory,
Culture, and Society 17:3 (2000): 26-54; Günther Teubner, “Substantive and Reflexive
Elements in Modern Law,” Law and Society Review 17:2 (1983): 239-285; Emilios
Christodoulidis, Law and Reflexive Politics (Dordrecht: Kluwer Academic Publishers,
1998).
28
Immanuel Kant, “Perpetual Peace,” in Practical Philosophy, trans. Mary Gregor (New
York: Cambridge University Press, 1996), AA 8:366/p. 335.
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