Can one understand politics without understanding history, especially the history of political thought, and will this distinguish political philosophy from some other kinds of philosophy (such as, perhaps, logic) to which the study of history is not integral?

It would be a mistake to believe that one could come to any substantive understanding of politics by discussing abstractly the good, the right, the true, or the rational in complete abstraction from the way in which these items figure in the motivationally active parts of the human psyche, and particularly in abstraction from the way in which they impinge, even if indirectly, on human action.

When Catullus expresses his love and hate for Lesbia, he is not obviously voicing a wish to rid himself of one or the other of these two sentiments. Not all contradictions resolve into temporal change of belief or desire.

Nietzsche seems sometimes to replace the "transcendence" which stands at the center of traditional accounts the existence of a transcendent God, or, failing that, a transcendental viewpoint with that of a continually transcending activity. ... There is no single, final perspective, but given any one perspective, we can always go beyond it.

Humans in modern societies are driven by a perhaps desperate hope that they might find some way of mobilizing their theoretical and empirical knowledge and their evaluative systems so as both to locate themselves and their projects in some larger imaginative structure that makes sense to them. ... Furthermore, many modern agents would like it to be the case that the form of orientation which their life has is, if not true, at least compatible with the best available knowledge.

One way ... in which a political philosophy can be ideological is by presenting a relatively marginal issue as if it were central and essential.

To the extent to which the pull that moves me really is irresistible, like an invincibly strong addiction, the normal procedures of evaluation, deliberation, choice, decision, etc. that constitute the substance of our political life are not operating. The same is true of overwhelming aversion. The person being tortured who simply wants it to stop, period, is also not a good model for an agent acting politically.