Reception of Critical Theory in Colombia began to unfold within the context of the official violence of the 1950s and the post-violence and bipartisanship of the National Front in the 1960s, which imposed a regime of restricted democracy on the country. This was accompanied by the triumph of the Cuban Revolution, the rupture between the USSR and China within the international socialist movement, and subsequent polarization between legal leftist groups and the militaristic left that arose in the Colombian guerrillas of the Revolutionary Armed Forces of Colombia (FARC) (Soviet line), the Popular Liberation Army (EPL) (Chinese line) and the National Liberation Army (ELN) (Cuban line). Against this background, Vatican Council II, Liberation Theology and its offshoot, liberation philosophy, the guerrilla priest Camilo Torres, and in the 1970s, the rise of the M-19 urban guerrilla, also added to the mix to create a complex political scenario in which polarization not only between right and left, but also within the left itself, strained the friend-enemy distinction of politics in Colombia. Systematic absorption of Critical Theory has taken place within this framework: the first generation (Horkheimer, Adorno, Marcuse, Benjamin) in the 60 s and 70 s; the second generation, the Habermas of Knowledge and Interest and The Theory of Communicative Action in the 70 s and 80 s, of Facticity and Validity since the 90 s, and the last Habermas, dedicated to the problem of religion, in the 2010s; while the third generation (Wellmer, Dubiel, Honneth) has been adopted ever since 2000; and the fourth generation (Rosa, Jaeggi) in the past 5 years, but only minimally.