The Procedural Republic and the Unencumbered Self
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O gLITICAL PHILOSOPHY seems often to reside at a distance from the world. Principles are one thing, politics another, and even our best efforts to "live up" to our ideals typically founder on the gap between theory and practice.' But if political philosophy is unrealizable in one sense, it is unavoidable in another. This is the sense in which philosophy inhabits the world from the start; our practices and institutions are embodiments of theory. To engage in a political practice is already to stand in relation to theory.2 For all our uncertainties about ultimate questions of political philosophy-of justice and value and the nature of the good life-the one thing we know is that we live some answer all the time. In this essay I will try to explore the answer we live now, in contemporary America. What is the political philosophy implicit in our practices and institutions? How does it stand, as philosophy? And how do tensions in the philosophy find expression in our present political condition? It may be objected that it is a mistake to look for a single philosophy, that we live no "answer," only answers. But a plurality of answers is itself a kind of answer. And the political theory that affirms this plurality is the theory I propose to explore.
[1] S. Hampshire. Public and Private Morality: Contents , 1978 .
[2] J. Rawls. Kantian Constructivism in Moral Theory , 1980 .
[3] J. Rawls. The Basic Structure as Subject , 1978 .