Integralism as a Pre-political Anthropology & Meta-political Norm Grounded Philosophically in Natural Theology – The Pre-political Grounding of both Liberal & Illiberal Regimes

Liberal & illiberal regimes may all have their times & places.

Licit regimes will share certain theoretical foundations, hence, criteria of liceity.

Consistent with such foundations, then, consider the following criteria:

Public laws serve as one of many means toward just ends.

We critique political strategies, diagnosis their deficits & prescribe their optimality by prudentially judging them per criteria defined by just ends.

Sufficient strategies will attain a modicum of justice as realized in public virtue, order & peace.

Confluent with other just ends, we exercise the end of freedom by being who & doing what we ought, i.e. properly forming & duti-fully exercising our consciences to flourish in & as community, where the necessary goods of a sufficient material progress serve as a means to higher moral & spiritual ends.

Freedom’s inherent duties, thus objectively & communally ordered, realize the aretaic & deontological ends (teloi) of eternal & natural laws.

We grow in freedom through a formative & liberative process of learning, which will necessarily include the increasingly habitual practice of these duties.

Freedom’s rights remain correlative with & inseparable from its duties to be/come who & do what we ought.

Radically finite, the concrete states of both individual & communal realities constantly evolve, so, continuously, we must prudently discern the means of their flourishing and adapt our public laws & political strategies to those states.

Laws & policies must variously prioritize & subordinate agreed upon (at least practically if not substantively) rights & interests and, when those rights unavoidably & truly compete, adjudicate them, balancing & reconciling them through accommodations that, foremost, preserve & foster the common good, but only ever limiting the rights & interests – or burdening the consciences – of individuals in the least restrictive manner practicable.

The abovementioned criteria obviously share certain theoretical foundations.

Even if only implicitly & inchoately, we can anthropologically & philosophically ground rather substantive (suboptimal but satisficing) agreements regarding theories of humanity & of the cosmos, of truth & of knowledge, of goodness & of beauty.

We thus abide some degree of ethical pluralism derived – not from an insidious relativism or vulgar pragmatism, but – from a moral probabilism consistent with an appropriate epistemic humility & suitable metaphysical fallibilism. Our de-ontologies should therefore be as modest as our ontologies are tentative.

A given community may well move beyond such an implicit & inchoate philosophical grounding, e.g. natural theology, to an explicit & definitive revealed theology. In that case, any agreed upon rights & interests may more optimally reflect humanity’s ultimate telos, condiligentes, i.e. as co-lovers with God.

In such a community, religious conversion can further foster, even trans-value, its members’ realizations of humanity’s proximate, erotic-agapeistic-eudaimonistic teloi.

Beyond a given community’s vision of ultimate teloi, transcultural realities & religious pluralism invite further excursus, e.g. regarding shared orthocommunal (topos), orthodoxic (or polydoxic logos ), orthopathic (pathos), orthopraxic (ethos) criteria.

Avoiding Political Pseudo-Subsidiarity

Here’s a good inventory of authentic principles from Catholic Social Teaching toward our realization of the common good & community.

Dutiful critiques of various political ideologies, Left & Right, will uncover in them different types of pseudo-subsidiarity, ie revealing persistent patterns of various under- & over-emphases of such principles as well as inconsistencies in their application from one class of ends to another.

Here’s a look at some things that different party platforms and ideological approaches will variously properly emphasize as well as sadly ignore:

Governments’ interventions legitimately include fiscal, monetary, economic, foreign, military, rights enforcement & curtailment, moral expressions (both homogenous & diverse) & such, all fostering the ends of order, peace, justice & morality.

While no ends would be a priori removed from or added to deliberations regarding such interventions, the burdens of argument lie w/advocates for interventions.

Presupposed are sufficient solidarity, moral enculturation & public deliberation, which foster the formation of a common will (degrees thereof). Also presupposed is ongoing interventional accountability.

Interventions require a proper ongoing assessment of the competencies of persons (subsidia) as individuals & at each institutional level to determine comparative effectiveness.

For a given specified end, interventions to advance the common good remain in tension w/the preservation of personal dignity, though individual rights & liberties may be limited to preserve the common good & interventions must be attenuated by suitable majority constraints to protect minority rights.