 Habermas also criticizes Derrida for leveling the distinction between philosophy and literature in a textualism that brings logic and argumentative reason into the domain of rhetoric. In this way, he says, Derrida hopes to avoid the logical problem of self-reference in his critique of reason. However, as Habermas remarks: “Whoever transposes the radical critique of reason into the domain of rhetoric in order to blunt the paradox of self-referentiality, also dulls the sword of the critique of reason itself” (Habermas 1987 [1985], 210). In similar fashion, he criticizes Foucault for not subjecting his own genealogical method to genealogical unmasking, which would reveal Foucault's re-installation of a modern subject able to critically gaze at its own history. Thus, he says, “Foucault cannot adequately deal with the persistent problems that come up in connection with an interpretive approach to the object domain, a self-referential denial of universal validity claims, and a normative justification of critique” (Habermas 1987 [1985], 286).