Estado Sentido

Em resumo, Stephen Turner, no artigo “The Significance of Shils”:
“One aspect of this debate has recently been much discussed in connection with Isaiah Berlin, who recently died (see Ignatieff 1998), and his doctrine of the plurality of values. Berlin was in some ways an unrepresentative figure of a group that had no truly representative figure and indeed was not a group so much as a current of thought within which there were a large number of personal relationships. But it was a deep current, and the commonalities between its concerns was strong. Among its major contributors were Michael Oakeshott, T.S. Eliot, Michael Polanyi; at a degree removed, Friedrich Hayek and Karl Popper; and more distantly yet, Berlin, as well as some thinkers who are now less well known, such as J. P. Mayer and the Catholic Christopher Dawson, both of whom were associated with Eliot, who was Mayer's editor at Faber and became a personal friend. Mannheim's wartime writings are also touched by these concerns and evolved through contact with some of these figures; several of them used Mannheim as a foil for their own arguments. 
The commonalities were these: they rejected the ideological cast of mind, and sought to identify and defend something valuable at the basis of liberal democracy that could not be understood in the Marxian way as an ideology. They did not so much find this thing-which they most frequently called "tradition" - as find arguments for its ineffability, its irreducibility to explicit doctrines or creeds; for the inadequacy of such notions as norms and values, or for that matter principles, as a means of characterizing it; and for the peculiar qualities of tacitness and commitment that it possessed. Moreover, they found traditions, cultures, and the like in places previously not thought of in these terms, such as factories and the laboratories of research science. Rationalism, reductivism, and the closure characteristic of ideological systems was the error they sought to avoid: explaining the rise of ideology was for them a problem of explaining a pathology. But the term "ideology" was treated with great care. It was the term of their enemies, and suspect in many of its uses.”


Mais especificamente, como escreve João Pereira Coutinho no seu livro Conservadorismo, qualquer tradição digna desse nome é uma ordem espontânea, pelo que toda a teorização de Hayek sobre a ordem espontânea tem precisamente o cariz tradicionalista. Além disto, Hayek entendia as tradições como sistemas de regras de conduta, que teorizou, por exemplo, em “Rules, Perception and Intelligibility” e “Notes on the Evolution of Systems of Rules of Conduct”, ambos incluídos na colectânea Studies in Politics, Philosophy and Economics, no capítulo “Freedom, Reason and Tradition” em The Constitution of Liberty, no epílogo ao volume 3 de Law, Legislation and Liberty, intitulado “The Three Sources of Human Values” e em vários capítulos de The Fatal Conceit. Outro artigo particularmente útil é da autoria de Edward Feser, intitulado “Hayek on Tradition” e pode encontrá-lo em https://mises.org/sites/default/files/17_1_2.pdf.


Já a respeito de Popper veja-se “Towards a Rational Theory of Tradition” em Conjectures and Refutations; de Oakeshott, o ensaio “Rationalism in Politics” ou On Human Conduct onde teoriza o conceito de prática como tradição e defende a associação civil, conceito semelhante ao de ordem espontânea de Hayek; e de Polanyi, Personal Knowledge ou The Tacit Dimension.