But that choice must be made by statesmennand businessmen every day. It requiresna homely subspecies of the rationalitynBuber rejects—what Plato’s translatorsncall prudence or practical wisdom.nPaths in Utopia ends with praise fornthe kibbutzim. Nevertheless, then”I-Thou” did save Buber from state socialism,nthe only practicing “communism,n” which yields community onlynby uniting workers against the “workers’nstate.” Among socialists, this sober andndecent view can only serve the cause ofnsanity—and among socialists, sanitynmust always be a cause, the object of ancrusade, for it is surely not a given.nJTor Voegelin, sanity is very much angiven, albeit one that much of humanitynprefers to suppress. Like many who survivednWeimar and the nazis, he insistsnthat a constitutional order must rule—nrule—in practice as well as on paper, or itnmay fall to one who will rule withoutnconstitutional restraint. He considersnpractical wisdom “a compact type of ra­nSophisticated LaddiesnWe are monitoring developments onnthe couturier front, and so read withngreat interest a letter in the “Voice of thenPeople” section of the Chicago Tribune.nAs far as letter-to-the-editor writing isnconcerned, it was an unheard-of experience,nbecause it was signed not by anperson but by an object: “Co-chair, IllinoisnGay and Lesbian Task Force.” In itnwe could read:nOver 99 percent of the men in thenparade were not dressed in female attire,nand that sprinkling who didndress as women lent the parade antouch of glamor and humor which isnnot found among the clowns andnleprechauns in the St. Patrick’s Daynparade.nLIBERAL CULTUREntionality” necessary to any sound politicalnaction.nIn discussing Solon, Voegelin observesnthat while a statesman must share “thenpassions o/the people” in order to makenhimself politically acceptable, he cannonly act with authority^r them if “in hisnsoul these passions [have] submitted tonthe universal order” apprehended bynreason or by faith. Voegelin criticizesnthose who would simply override ordinarynpassions. In the fourth volume ofnOrder and History, he observes:nThe counsels of the Sermon [on thenMount] originate in the spirit ofneschatological heroism. If they werenfollowed by the Christian layman tonthe letter among men as they are,nthey would be suicidal. . . . Since thenSermon is unbearable in its purity,nthe Church infuses as much of itsnsubstance as men are capable of absorbingnwhile living in the world; thenmediation of the stark reality ofjesusnto the level of human expediency,nwith minimum loss of substance, isn” ^ — l ^n•jS^yl^MMni>^.-v*