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What is Politics About?
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‘Tell me you definition of politics and I will tell you your politics.’ The real breakdown in communication between radical and conservative is about the nature of politics itself, and I find this breakdown acute in reading Bernard Bergonzi’s article.A radical politics summons and activates fundamental belief about the nature of human relationship and tries to sustain this commitment through the detail of actual debate; if it is truly radical, its detailed involvement is controlled by this commitment to an alternative version of man in society. A conservative politics is not convinced that politics is basically about belief; it is itself suspicious of political activity, as inevitably corrupt and crude, intellectually suspect, and rationalises this suspicion by making politics a ‘science’ or an ‘art’, a matter of efficiency or running the machine, a dirty but necessary business, or a career like any other. Because it is not gripped by the conviction that politics activates belief, it is liable to be quickly disorientated when it meets other, opposing beliefs; it is driven back on its own bases, hesitant and self-doubting. A conservative politics shows, for reasons that can be argued and understood, the paradox of a deep failure of belief in itself, as anything more than a technique.Mr Bergonzi seems to me to illustrate most of these points. For him, politics leaves out a good deal of human activity, as his second paragraph makes clear. This, instantly, is the conservative definition: politics as the actual processes of local and national government.
Title: What is Politics About?
Description:
‘Tell me you definition of politics and I will tell you your politics.
’ The real breakdown in communication between radical and conservative is about the nature of politics itself, and I find this breakdown acute in reading Bernard Bergonzi’s article.
A radical politics summons and activates fundamental belief about the nature of human relationship and tries to sustain this commitment through the detail of actual debate; if it is truly radical, its detailed involvement is controlled by this commitment to an alternative version of man in society.
A conservative politics is not convinced that politics is basically about belief; it is itself suspicious of political activity, as inevitably corrupt and crude, intellectually suspect, and rationalises this suspicion by making politics a ‘science’ or an ‘art’, a matter of efficiency or running the machine, a dirty but necessary business, or a career like any other.
Because it is not gripped by the conviction that politics activates belief, it is liable to be quickly disorientated when it meets other, opposing beliefs; it is driven back on its own bases, hesitant and self-doubting.
A conservative politics shows, for reasons that can be argued and understood, the paradox of a deep failure of belief in itself, as anything more than a technique.
Mr Bergonzi seems to me to illustrate most of these points.
For him, politics leaves out a good deal of human activity, as his second paragraph makes clear.
This, instantly, is the conservative definition: politics as the actual processes of local and national government.
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