‘Rationalism, then, is an active drive in our civilization leading us to construe politics (and much else) as an activity of solving problems by applying to them the latest in expert knowledge. The problems are identified by rather grand abstractions, such as war, conflict, poverty, underdevelopment, and the rest. “The problem of poverty,” however, makes sense only if one imagines a set of puppets with nothing in common except the lack of a square meal. If that were the problem, the solution would indeed be obvious. In fact, of course, “the poor” are a highly miscellaneous set of people with thoughts, emotions, projects, and habits of their own. When rationalist benevolence collides with the actual inclinations of the poor, the result is frustration and disappointment at best. No matter: The bright-eyed rationalist will soon have another analysis, and another project, and off we go again in hot pursuit of a perfect world.’
‘In that real world, however, something more is needed to succeed, something much harder to define. Oakeshott called this thing “practical knowledge”; it is often what we refer to as “common sense.” The dominant form taken by rationalism today can be studied in the American vogue for practical handbooks explaining how to succeed, which is perilous unless the reader has some “feel” for the skill in question. One of the great rationalist masterpieces of earlier times was Dale Carnegie’s How to Win Friends & Influence People. Marvelous! What more do you need in life? All you have to do is follow Carnegie’s rules. But beware: If you lack common sense in following these rules, you come across as some dreadful kind of creep or sycophant. Modern politics often replays this cycle of bright idea followed by disappointment.’
From the most accessible book of Oakeshott’s:
‘But my object is not to refute Rationalism: its errors are interesting only in so far as they reveal its character. We are considering not merely the truth of a doctrine, but the significance of an intellectual fashion in the history of post-Renaissance Europe. And the questions we must try to answer are: What is the generation of this belief in the sovereignty of technique? When springs this supreme confidence in human ‘reason’ thus interpreted? What is the provenance, the context of this intellectual character? And in what circumstances and with what effect did it come to invade European politics?’
Oakeshott, Michael. “Rationalism In Politics“. Rationalism In Politics And Other Essays. Liberty Fund, 1991. Print. (Pg 17).
Watch out for the assumption of rational and knowable ends, and the one-stop-shop of modern doctrines promising radical liberation. All that’s left is to implement such knowledge into systems that will lead all men to some point outside of themselves.: A Few Thoughts On Isaiah Berlin’s “Two Concepts Of Liberty”…
The radical and rationalist project, anarcho-syndicalism and libertarian socialism: Repost-From Michael Totten At World Affairs: “Noam Chomsky: The Last Totalitarian”
Positive and negative rights are also a part of Leo Strauss’ thinking (persona non-grata nowadays), and Strauss thought you were deluded if your were going to study politics from afar, as a “science.” There has been much dispute about this: Update And Repost- From YouTube: Leo St