ze the benefit of globalization for the most people.38 He concludes his speech by observing that Today our generation is without a political philosophy relevant to our time and circumstances. We have a theory of globalization but, baldly stated, it is cold and technical, it is not yet adequately related to human needs. Perhaps we need a new generation of philosophers, a new John Locke, a new Rousseau. . . . We need a philosophical framework.39 Or perhaps we need to address Locke, Rousseau, et al. with more insightful and be!er informed questions. For Malcolm Fraser the Objectivism of Ayn Rand evidently no longer fits the bill. Ayn Rand's Critique of Religion One can perhaps find a clue to Rand's view of the contemporary two-step between the Objectivists and the Tea Party people in the Harry Binswanger interview. There, he reminisces that When some religious conservatives were launching a movement called "The Moral Majority," Ayn said that she was considering starting a movement called "The Immoral Minority." Her idea was to find people who were not Objectivists but who were horrified at the Moral Majority, the religious right, and would join in a common front to oppose these people.40 Rand was quite adamant that a conservatism whose moral and metaphysical foundations lie in religion lacked the rational individualism necessary to form the foundations of a free society.41 Furthermore, Rand's critique of Pope Paul VI's encyclical, Populorum Progressio (The Development of Peoples) (1967), highlights what in her opinion are its anti-rational, anti-individual, anti-property, and ultimately its anti-freedom message. Its message is one of statism and collectivism. As she concludes, "So much for those American 'conservatives' who claim that religion is the base of capitalism-and who believe that they can have capitalism and eat it, too, as the moral cannibalism of the altruist ethics demands."42 Atlas Shrugged's hero, John Galt, commandeering President Thompson's national broadcast, makes clear his view of antithetical re