  Habermas has also attempted to give discourse ethics some empirical foothold by looking to moral psychology and social anthropology (1990a, 116–94). The psychological line of argument draws on the theory of communicative action to reconstruct theories of moral development such as Lawrence Kohlberg's. According to Habermas, moral maturation involves the growing ability to integrate the interpersonal perspectives given with the system of personal pronouns; the endpoint of that process coincides with the capacity to engage in the mutual perspective-taking required by (U). The anthropological line of argument focuses on identity formation, drawing on the social psychology of G. H. Mead. In broad agreement with Hegelian models of mutual recognition, Mead understands the individual's development of a stable personal identity as inextricably bound up with processes of socialization that depend on participation in relationships of mutual recognition. Habermas extends this analysis to respond to feminist and communitarian criticisms of impartialist, justice-based moralities (ibid., 195–215; 1990b). Such moralities, critics allege, assume an implausibly atomistic view of the self. Thus they fail to appreciate the moral import of particularity and cultural substance: particular relationships between unique individuals, on the one hand, and membership in particular cultural communities or traditions, on the other (for feminist critiques, see Benhabib 1992; Meehan 1995; for a communitarian argument, see Taylor 1989). Mead's analysis shows that the critics are on to an important point: if individuation depends on socialization, then any anthropologically viable system of morality must protect not only the integrity of individuals but also the web of relationships and cultural forms of life on which individuals depend for their moral development. Discourse ethics, Habermas claims, meets this two-fold demand in virtue of the kind of mutual perspective-taking it requires. If we examine (U), we see that it requires participants to attend to the values and interests of each person as a unique individual; conversely, each individual conditions her judgment about the moral import of her values and interests on what all participants can freely accept. Consequently, moral discourse is structured in a way that links moral validity with solidaristic concern for both the concrete individual and the morally formative communities on which her identity depends.