ORIGINAL

Abstract

The central question of this thesis is, who is the True Politician? The core objective of the thesis is to propose a redefining and reimagining of the political profession by placing unique focus on the individual who is supposed to carry this vocation out. Political success, broadly understood, derives from the success of politicians: It is human-centered. As such, the objective is to create a stable moral foundation that politicians and, therefore, political action can safely lean on.

This thesis creates a theory— Virtue Politics— to increase the probability of success in transitioning from political thought to political action. In highlighting two central, problematic observations, the thesis finds its motivation to propose a suitable alternative. The first observation is of empirical nature and reveals the prevalence of corruption in government worldwide as well as statistics on the pervasiveness of global human suffering. The second observation is of qualitative nature and uncovers an underlying pessimism cynicism concerning the prospect of politicians behaving differently. These two come to form a self-nurturing, destructive, and vicious cycle. Thus, the core aim of the thesis is to identify the elemental philosophical underpinnings that may have led to this, how to address it, and ultimately, how to break it. To create the conceptual foundations necessary to address the question, I also perform an etymological and philosophical analysis to nuance the thesis’ three main terms: Virtue, corruption, and the politician.

I identify two branches of political theory that form a major potential catalyst for this cycle— Realism and Dirty Hands. These, broadly, form what I call the framework of Anti-Virtue Politics. Primarily, their assumption that one can practice immoral means for supposed moral ends, I argue, vastly increases the probability for politicians to abuse and manipulate the moral laxity afforded. In addition, their rejection of the beneficial role that virtue can have in politics further creates a steep and slippery slope that leaves the politician vulnerable concerning political corruption, conflicts of private interests, and secrecy. Ultimately, I argue that the greatest standard threat to any notion of political efficacy is political corruption. Thus, in highlighting the fundamental flaws of the Anti-Virtue Politics framework, I also present a defense and proposal for how Virtue Politics can be a better and more suitable alternative to eschew this issue.

The prospect of the theory is supported by unearthing the case study of the Political Party MIRA, their ideology of Miraísm, and their source of virtue inspiration, the Church of God Ministry of Jesus Christ International (CGMJCI). This party is unique in that its aim is not of power but genuinely altruistic public service— one that rejects any use of immoral means to pursue it. They are not willing to ‘dirty their hands’ for the sake of the cause under any circumstance, nor do they see the political world through the cynical lens of ‘realism.’ As well, the church that has motivated them, has created a method to integrate religion in politics in a way that avoids the general worries of such a combination. This derives from a distinction between the promotion of religious virtues rather than religious beliefs.

Building from this, I create the two pillars that allow for Virtue Politics to function habitually and sustainably: Virtue Cultivation and Political Autonomy. The thesis concludes with identifying the virtues that comprise the heart of the True Politician: Generous Humanitarianism, Material Indifference, Leadership Fortitude, Resource Ingenuity, Visceral Empathy, Altruism, and Self-Governance. Lastly, it argues that though these are the necessary foundations of their character, the most important element that motivates these into action is love. The central assertion herein is that sustainable political success arises from a genuine love for others and axiomatic virtue in possession and action.