A comparative study of Al-Ghazali's and Sheldon Wolin's political thought

Chaos, disorder, and uncertainty are self-evident in the manifested inward and outward reality of the day and age, which we vividly experience. Politics, namely the will to power, has become in the metaphysical realm as universal, essential, triumphant and fortified and metaphysical realities, namely the seeking of the truth and the examination of the mysteries of existence are camouflaged with commodity, use-value, and particular blind following of craving desires under the pestilential winds of the pursuit of political power. In turn, the realm of the intelligible, namely knowledge, wisdom, justice and human virtues, has become only a footnote to the political discussion. Under such conditions, instead of metaphysics, politics and its politicking element permeates everything starting from the street and day to day conversations to the intellectual and academic fields, including science, history, philosophy, and artistic work. At such terms of the current circumstances of reality, politics is the means and the end in and of itself. Following the preceding examination, I shall dedicate this scholarly writing with the aim to conceptualize, elaborate, and clarify the 'nature of the politics and political order'. I demonstrated that the politics and political order is neither independently self-existent nor an emergence of the melancholy-driven nostalgia of the past, neither altogether transcendent nor wholly earthly. Rather, using the political plethora of the Islamic and Western philosophical worldview, namely an comparative approach to study of the political thought of Al-Ghazali and Sheldon Wolin, I conclude that the politics, political order, and political knowledge are proceeded, categorized, and established in the service of attaining three principles of transcendental metaphysics: truth, goodness, and beauty. In empirical positivist terms, that is to say, politics serves as a mean to improve the following most fundamental dimensions of life of ordinary citizens: improvement of universal life conditions, the freedom of choice, freedom of accessibility to attain education regardless natural disparities, economic enrichment, and equal opportunity to achieve success