"What Is Political Philosophy?" What Is Political Philosophy, The Free Press, 1959. Revised version of the Judah L. Magnes Lectures given at the Hebrew University in Jerusalem in December 1954-January 1955. Hebrew translation published in Iyyun in April 1955.
When we describe the political philosophy of Plato and of Aristotle as classical political philosophy, we imply that it is the classic form of political philosophy. The classic was once said to be characterized by noble simplicity and quiet grandeur. This suggestion guides us in the right direction. It is an attempt to articulate what was formerly also called the “natural” character of classical thought. “Natural” is here understood in contra-distinction to what is merely human, all too human. A man is said to be natural if he is guided by nature rather than by convention, or by inherited opinion, or by tradition, to say nothing of mere whims. Classical political philosophy is nontraditional, because it belongs to the fertile moment when all political traditions were shaken, and there was not yet in existence a tradition of political philosophy. In all later epochs, the philosophers’ study of political things was mediated by a tradition of political philosophy which acted like a screen between the philosopher and political things, regardless of whether the individual philosopher cherished or rejected that tradition. From this it follows that the classical philosophers saw the political things with a freshness and directness which has never been equaled. They look at political things in the perspective of the enlightened citizen or statesman. They see things clearly which the enlightened citizens or statesmen do not see clearly, or do not see at all. There is no other reason for this than the fact that they look further afield in the same direction as the enlightened citizens or statesmen. They do not look at political things from the outside, as spectators of political life. They speak the language of the citizens or statesmen; they hardly use a single term which is not familiar to the market place. Hence their political philosophy is comprehensive; it is both political theory and political skill ; it is as receptive to the legal and institutional aspects of political life, as it is to that which transcends the legal and institutional; it is equally free from the narrowness of the lawyer, the brutality of the technician, the vagaries of the visionary, and the baseness of the opportunist. It reproduces, and raises to its perfection, the magnanimous flexibility of the true statesman, who crushes the insolent and spares the vanquished. It is free from all fanaticism because it knows that evil cannot be eradicated and therefore that one’s expectations from politics must be moderate. The spirit which animates it may be described as serenity or sublime sobriety.