Assessments of the conservative "malaise" appear in "The State of Conservatism," Intercollegiate Review 21 (spring 1986): 5-25, and in Paul Gottfried and Thomas Fleming, The Conservative Movement (1988). Bernard Avishai's plea for a redefinition of liberalism, "The Pursuit of Happiness and Other 'Preferences,' " can be found in Dissent 3 (fall 1984): 482-84. Rudolf Bahro explains the environmental implications of extending Western standards of living to the rest of the world in an essay, "Elements of a New Politics," first published in 1980 and reprinted in his Socialism and Survival (1982), 98-121; see also his book From Red to Green (1984) and, for a similar change in coloration, André Gorz, Ecology as Politics (1980). My own view of ecological issues owes a great deal to David Ehrenfeld, The Arrogance of Humanism (1978), and to Wendell Berry, The Unsettling of America: Culture and Agriculture (1977), as well as to the many works on this subject cited in my earlier book The Minimal Self (1984). Bill McKibben, The End of Nature (1989), is useful in spite of its commitment to "deep ecology"—for trenchant criticism of which, see Tim Luke, "The Dreams of Deep Ecology," Telos, no. 76 (summer I988): 65-92.

Dwight Macdonald's article on the 1960 election, "The Candidates and I," appeared in Commentary 29 (April 1960): 287-94; his attack on Kulturbolschewismus, in Partisan Review 8 (Nov.-Dec. 1941): 442-51. The call for a "national policy on families" was issued by Nan Fink, "Profamily Hoopla," Tikkun 3 (July-Aug. 1988): 6I-62. The feminist quoted on "narrow views of men and women" and the importance of "human similarities" is Carol Ziese, in a letter to the editors of Chronicles, Sept. 1986. George Wallace's tirade against "strutting pseudo-intellectuals" is quoted in John Kenneth White, The New Politics of Old Values (1988), which is also the source of Reagan's statements about "nay-sayers" and "prophets of doom." On "free enterprisers," see Burton Yale Pines, Back to Basics (1982).

On the idea of progress as a secular religion, see Carl Becker, "Progress," Encyclopedia of the Social Sciences (1934) 12:495-99; Ernest Lee Tuveson, Millennium and Utopia (1949); Christopher Dawson, Progress and Religion (1929); and Norman Cohn, The Pursuit of the Millennium (1961).

My discussion of the idea of progress as an antidote to despair draws on Karl Mannheim, Ideology and Utopia (1936); Sidney Pollard, The Idea of Progress (1968); Edward Hallett Carr, What Is History? (1963); Clarke A. Chambers, "The Belief in Progress in Twentieth-Century America," Journal of the History of Ideas 19 (1958): I97-224; Morris Ginsberg, The Idea of Progress (1953), "A Humanist View of Progress," in Julian Huxley, ed., The Humanist Frame (1961), and "Moral Progress: a Reappraisal," in A. J. Ayer, ed., The Humanist Outlook (1968); W. Warren Wagar, Good Tidings: The Belief in Progress from Darwin to Marcuse (1972); Charles Frankel, The Case for Modern Man (1956), and The Faith of Reason: The Idea of Progress in the

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