conservatism back together. There seems no place in America these days for Frank Meyer fusionism, or even Ronald Reagan's big-tent Republicanism." Gottfried's paleocons reject "True Man" as understood by St. Augustine and most libertarians reject religion, which is the life of the Western state, Bottum argued, and both libertarians and traditionalists elements of the Meyer fusion today tend to dismiss the need for an aggressive foreign policy. Bottum instead offered a new "tension" between religion and the Enlightenment, a new fusionism of religious traditionalists and secular "foreign policy neoconservatives" as they have been gathered at The Weekly Standard magazine, where he was an editor. He was sensitive that this might be viewed as a "fairly cynical bargain" manipulated by the neoconservatives but insisted it resulted from "mutual persuasion" in debate with the social conservatives. The nature of the agreement is unclear except in a presumed joint opposition to abortion. Yet, even Bottom conceded that when the religious faction questioned the legitimacy of the Court in its failure to end abortion, the neoconservatives attacked it ruthlessly for questioning the government's legitimacy. While Bottum argued the coalition survived the controversy, it is unclear whether the two can manage the legitimacy question since it is primary for the neoconservatives and only at best secondary for the religious traditionalists. It was the classical liberal F. A. Hayek in "Freedom, Reason and Tradition" who most systematically and relentlessly pursued the nature of a libertarian/traditionalist synthesis but was loath to give it a label. He began by distinguishing between two views of human reason, a speculative/rationalistic/utopian and an empirical/evolutionary/institutional one, which was "particularly conspicuous" in their different assumptions about human nature. The former viewed intelligence and goodness as natural to individual man while the latter argued that institutions must be created so that "bad people could do least harm." While not arguing for this on religious grounds, he acknowledged his empirical position was "closer to the Christian tradition of the fallibility and sinfulness of man, while the perfectionism of the rationalist is in irreconcilable conflict with it". To Hayek, like Meyer, freedom and tradition were fused. "Paradoxical as it may appear, it is probably true that a successful free society will always in large measure be a tradition-bound society," for a free society needs customs, laws and institutions whose observance is a "necessary condition" for freedom. Freedom is the means but the "values into which we