Political philosophy begins with the question: what ought to be a person's relationship to society? The subject seeks the application of ethical concepts to the social sphere and thus deals with the variety of forms of government and social existence that people could live in – and in so doing, it also provides a standard by which to analyze and judge existing institutions and relationships.
Although the two are intimately linked by a range of philosophical issues and methods, political philosophy can be distinguished from political science. Political science predominantly deals with existing states of affairs, and insofar as it is possible to be amoral in its descriptions, it seeks a positive analysis of social affairs – for example, constitutional issues, voting behavior, the balance of power, the effect of judicial review, and so forth. Political philosophy generates visions of the good social life: of what ought to be the ruling set of values and institutions that combine men and women together. The subject matter is broad and connects readily with various branches and sub-disciplines of philosophy including philosophy of law and of economics. This introduction skims the most relevant theories that the student of political philosophy is likely to encounter. The article covers Liberalism, Conservativism, Socialism, Anarchism, and Environmentalism.
Philosophy and politics share a common history and pursuit of many of the same profound questions. Studying them together, therefore, can enrich your understanding and appreciation of both. If you have interest in both disciplines, this combined major gives you just enough focused study of each.
Ancient political philosophy is understood here to mean ancient Greek and Roman thought from the classical period of Greek thought in the fifth century BCE to the end of the Roman empire in the West in the fifth century CE, excluding the rise of Christian ideas about politics during that period. Political philosophy as a genre was invented in this period by Plato and reinvented by Aristotle: it encompasses reflections on the origin of political institutions, the concepts used to interpret and organize political life such as justice and equality, the relation between the aims of ethics and the nature of politics, and the relative merits of different constitutional arrangements or regimes. Platonic models remained especially important for later authors throughout this period, even as the development of later “Hellenistic” schools of Greek philosophy, and distinctively Roman forms of philosophical adaptation, offered new frameworks for construing politics from a philosophical point of view.
Aristotle (b. 384 – d. 322 BCE), was a Greek philosopher, logician, and scientist. Along with his teacher Plato, Aristotle is generally regarded as one of the most influential ancient thinkers in a number of philosophical fields, including political theory. Aristotle was born in Stagira in northern Greece, and his father was a court physician to the king of Macedon. As a young man he studied in Plato's Academy in Athens. After Plato's death he left Athens to conduct philosophical and biological research in Asia Minor and Lesbos, and he was then invited by King Philip II of Macedon to tutor his young son, Alexander the Great. Soon after Alexander succeeded his father, consolidated the conquest of the Greek city-states, and launched the invasion of the Persian Empire. Aristotle returned as a resident alien to Athens, and was a close friend of Antipater, the Macedonian viceroy. At this time (335–323 BCE) he wrote, or at least worked on, some of his major treatises, including the Politics. When Alexander died suddenly, Aristotle had to flee from Athens because of his Macedonian connections, and he died soon after. Aristotle's life seems to have influenced his political thought in various ways: his interest in biology seems to be expressed in the naturalism of his politics; his interest in comparative politics and his sympathies for democracy as well as monarchy may have been encouraged by his travels and experience of diverse political systems; he criticizes harshly, while borrowing extensively, from Plato's Republic, Statesman, and Laws; and his own Politics is intended to guide rulers and statesmen, reflecting the high political circles in which he moved.
The relation between religion and politics continues to be an important theme in political philosophy, despite the emergent consensus (both among political theorists and in practical political contexts, such as the United Nations) on the right to freedom of conscience and on the need for some sort of separation between church and state. One reason for the importance of this topic is that religions often make strong claims on people’s allegiance, and universal religions make these claims on all people, rather than just a particular community. For example, Islam has traditionally held that all people owe obedience to Allah’s will. Thus, it is probably inevitable that religious commitments will sometimes come into conflict with the demands of politics. But religious beliefs and practices also potentially support politics in many ways. The extent and form of this support is as important to political philosophers as is the possibility for conflict. Moreover, there has been a growing interest in minority groups and the political rights and entitlements they are due. One result of this interest is substantial attention given to the particular concerns and needs of minority groups who are distinguished by their religion, as opposed to ethnicity, gender, or wealth.
Plato (c. 427-347 B.C.E.) developed such distinct areas of philosophy as epistemology, metaphysics, ethics, and aesthetics. His deep influence on Western philosophy is asserted in the famous remark of Alfred North Whitehead: “the safest characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato.” He was also the prototypical political philosopher whose ideas had a profound impact on subsequent political theory. His greatest impact was Aristotle, but he influenced Western political thought in many ways. The Academy, the school he founded in 385 B.C.E., became the model for other schools of higher learning and later for European universities.The philosophy of Plato is marked by the usage of dialectic, a method of discussion involving ever more profound insights into the nature of reality, and by cognitive optimism, a belief in the capacity of the human mind to attain the truth and to use this truth for the rational and virtuous ordering of human affairs. Plato believes that conflicting interests of different parts of society can be harmonized. The best, rational and righteous, political order, which he proposes, leads to a harmonious unity of society and allows each of its parts to flourish, but not at the expense of others. The theoretical design and practical implementation of such order, he argues, are impossible without virtue.