What is Political Philosophy?

Simply put, political philosophy is a search for truth; it is a process through which philosophers and theorists hope to illuminate “the realities of collective life” (Tinder 14). Political philosophy is concerned with discovering great moral truths in a world of uncertainty. The act of deep political thinking goes further, though, by forming a base from which political knowledge and action are built and by shedding light on the individual and the community through a process of arduous and often contradictory reflection.

The authors of both “Why Engage in Political Thinking?” and “Introduction” are certain to distinguish that political thinking is different from either fact-gathering or calls to action. Tinder says that our society somewhat foolishly “presses on us the urgency of action and the need for reliable information” (13), while Fowler makes it clear that political philosophy is distinct from ideology (which is “highly action oriented”), as a way of showing that political thought goes well beyond the current trends or facts—it is a deep and long-lasting pursuit of the ultimate moral truth (Fowler 3). But while political philosophy is not the same as popular ideas or actions, it is the “groundwork of ideas that has been built by reflection” upon which the actions and facts of the day are constructed (Tinder 14). The act of political thought does not constitute activism, but political activism bases itself on the moral truths and realities that are the product of political philosophy.

Political thinking is also a means of “defining the self” through constant rumination and reflection (Tinder 18). Thinking is an introspective and personal act, and when philosophers struggle to discover moral truths, they search within themselves to eventually arrive at their answers. The results, therefore, are deeply reflective, personal theories that shed light on the thinkers as much as the product of their thought. Political philosophy can likewise define a community, as thinking is “a communal state” (Tinder 18). When the political theories of one philosopher are challenged or built upon by another, it illustrates the communal nature of political thought; and while thinking is a personal act in its infant stages, no solid theory ever goes unchallenged. So, just as political thinking is an individual act, theoretical debate and discourse is a communal act, bringing the “individual in the company of others in the incertitude and mystery of their existence” (Tinder 18).

Political thinking is a careful, on-going, and laborious practice that must consider and analyze alternative viewpoints to be fully formed. Through this painstaking rumination theorists pursue a “normative truth” to make sense of individuals, communities, and politics. Political philosophy is also subjective in nature, but while it is more subjective than, say, the natural sciences, political theories must still stand to tests of logic and reason. That is to say, although the theories of political philosophy are not rigid and factual, they are still subjected to scrutiny—rationality is a necessary element of any political theory.

The personal nature and potential subjectivity of political theory requires that it be clearly and thoughtfully justified (Fowler 7). In particular, the “basic values” or “first principles” of a political theory require justification (Fowler 7), as these form the basis of the rest of the theory. Part of the difficulty in formulating political theory lies in the fact that the justification of basic values, while essential, is subject to disagreement and multiple perspectives; it should be no surprise, then, that the formation of political theories is such an arduous and convoluted task when the most basic part of a theory, upon which everything else is built, is difficult to justify.

I see political philosophy as a means of mutual edification; the most important aspect of which is the fact that all deep, meaningful political thought takes place rationally and over a long period of time. I think it is difficult for people today to accept that there are “unknowns” or that the “truth” cannot be found except through thoughtful and drawn-out investigation. When people accept that knowledge comes from uncertainty and open-mindedness, as through political philosophy, they will hopefully be more receptive to previously unconsidered ideas. In this way, the very pursuit of truth through political philosophy may bring society closer to the “normative truth” than any political theory yet has. What I think we can expect from political philosophy is the realization that the “rules of deduction, logic, and consistency” (Fowler 6), as well as an open and inquisitive mind, are the means through which we may someday reconcile our uncertainty and arrive at an answer.