In the first half of the twentieth century, the rationalist tide had reached its high mark in the arts, politics, and work. But the Holocaust, the Gulag, and other failures have dimmed the popularity of rationalism. However, the evidence of those practical failures would not have been as convincing as it was if not for the existence of a theoretical diagnosis of the malady. This book compares and contrasts the ideas of some of the leading twentieth-century critics of rationalism: Hans-Georg Gadamer, F.A. Hayek, Aurel Kolnai, Alasdair MacIntyre, Michael Oakeshott, Michael Polanyi, Gilbert Ryle, Eric Voegelin, and Ludwig Wittgenstein. While each can be seen as a critic of rationalism, were they each attacking the same thing? In what senses did their analyses overlap, and in what senses did they differ? Clarifying these issues, this book will provide important insights into this major intellectual trend of the past century. By including these major thinkers, Tradition v. Rationalism, we see that that these thinkers believed that tradition should still have a place in the world as a repository of wisdom. As our lives becomes increasingly dominated by various forms of rationalisms-whether political, technological, economic, or cultural-we need to ask ourselves whether this is the type of world in which we want to live; and if not, how can we critique and propose an alternative to it? The thinkers in this book provide us a starting point on our journey towards thinking about how we can have a more hopeful, humane, and brighter future.

Many Americans are longing for an alternative politics that is rooted in strong communities, a recognition of limits, and respect for the natural world. These issues are not the possession of one political party. Rather, they refer to ideas rooted deeply in the best aspects of our common tradition, and they represent yearnings that many, regardless of political affiliation, share. This book articulates a cultural and political vision that leads off the couch and into the garden, out of the shopping mall and into the farmer s market, away from Washington and in the direction of home.In this postpartisan call to action, Mitchell develops the concept of the politics of gratitude, which is centered around four ideas: creatureliness, gratitude, human scale, and place, culminating in a distinctive, fruitful view of human nature and community at odds with the prevailing norms of individualism (and, not so paradoxically, statism), giantism, and hypermobility. Going beyond the liberal-conservative factionalism that has reduced our political and cultural discourse to cliches and vitriol, he urges us to become responsible stewards of the earth who are committed to family and community and who abide in gratitude, taking nothing for granted.The result is a political and cultural vision that is at once local, limited, modest, republican, green and grateful.

In The Limits of Liberalism, Mark T. Mitchell argues that a rejection of tradition is both philosophically incoherent and politically harmful. This false conception of tradition helps to facilitate both liberal cosmopolitanism and identity politics. The incoherencies are revealed through an investigation of the works of Michael Oakeshott, Alasdair MacIntyre, and Michael Polanyi. Mitchell demonstrates that the rejection of tradition as an epistemic necessity has produced a false conception of the human person—the liberal self—which in turn has produced a false conception of freedom. This book identifies why most modern thinkers have denied the essential role of tradition and explains how tradition can be restored to its proper place. Oakeshott, MacIntyre, and Polanyi all, in various ways, emphasize the necessity of tradition, and although these thinkers approach tradition in different ways, Mitchell finds useful elements within each to build an argument for a reconstructed view of tradition and, as a result, a reconstructed view of freedom. Mitchell argues that only by finding an alternative to the liberal self can we escape the incoherencies and pathologies inherent therein. This book will appeal to undergraduates, graduate students, professional scholars, and educated laypersons in the history of ideas and late modern culture.