Political Philosophy

Western politics is based on a democratic system, where the people (demos) rule (kratein). However, one can critically question whether this ideal is actually being achieved. Some claim that the selfish interests of those in power throw a spanner in the works and ensure that the people, despite the official form of government, are still hampered in their participa-tion and freedom. So there is still no question of a real democracy.

In a form of government where man puts his true nature first and thus connects with the metaphysical primal principle of Unconditional Love, egoistic motives disappear of their own accord. Here the people are not in the service of political rulers, but vice versa: politics is merely a facilitating agency that keeps itself in the background and enables people to develop their own being and talents as much as possible and in all freedom. Politics is thus entirely subservient to society.

However, the idea that the ‘people rule’ (demo-cracy) remains unfortunate, because the verb ‘rule’ (kratein) still implies a kind of claim to power, as if it were necessary for someone to play the boss. In a once mature society, individuals realize that ‘playing the boss’ is an out-dated principle of a still primitive, because aggressive society. Such a principle shows a lack of personal and communal development. ‘Ruling’ is only necessary where there is a danger of disorder and chaos, i.e. when people constantly threaten each other. That danger, how-ever, is absent in a society based on love, with which the time-honored concept of ruling begins to become obsolete. A few deviating spirits – such as psychopaths and power-hungry individuals – will still find it necessary in our time to lord it over others. In doing so, they demonstrate a covert selfishness rather than a sincerely felt altruism. They are there-fore no guide to a harmonious society.

The Chinese philosopher Confucius (551-479 B.C.) places great emphasis on the presence of humani-tarianism and good behavior in political leaders. These leaders must set a good example, that is, be a paragon of humanity (Wikimedia Commons).

The politician of the future is therefore not a ruler or power broker in the traditional sense of the word. In fact, he is a shining example of unconditional love for his people, in which – given his present and well – developed talents for sensing social connections and needs – he will do everything in his power to make that people grow in love and wisdom. The politician of the future is a modest and amiable person who, precisely because of that, inspires great confidence in his fellow men. He sets a good example for the youth to emulate and is thus a ‘leader’ in the only true sense of the word: someone who literally shows them how to live. Political opposition’ in this view has nothing to do with the interests of a particular group or a specific ideal, because the group is all the people and the ideal is unconditional love, available to all. Consequently, ‘opposition’ means de facto agitation against politicians who govern purely out of self-interest and prestige, thus out of egoism instead of altruism.

This new political vision should be further developed through research in words and writing and, where possible, implemented in political practice.