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The balance between autonomy and togetherness is actuated through ‘moral individualism’. The source of this is Christianity, or Protestantism to be more exact: Since for the Christian, virtue and piety do not consist in material procedures, but interior states of the soul, he is compelled to exercise a perpetual watch over himself. … Thus of the two possible poles of thought, nature on the one hand, and man on the other, it is necessarily around the second that the thought of Christian societies has come to gravitate.

This fin de siècle spirit parallels that of recent times: ‘a deliberate breaking away from the seriousness of tradition … and a seemingly liberal concern with what might still be termed socialist, democratic, humanistic ideals of justice and equality’ (Meštrovic´ 1992: ix). This characterization is not without its problems. Indeed, we would probably not want to live in the preEnlightenment world, given the choice. Yet there are reasons for having reservations about the legacy the Enlightenment has left us.

Are then replaced by two different questions. ’ (T. Johnson et al. 1984: 78). Although discussions of phenomenology are found under the broad heading of ‘interpretivist social theory’, there are important variations in its unfolding history. After all, in their different ways, Husserl and Dilthey were still pursuing an Enlightenment ideal: that is, the search for ‘true’ knowledge. Their approach was to be challenged and modified in the writings of Martin Heidegger (1889–1976), who moved the focus of phenomenology from epistemology to ontology.

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