This chapter explores Michael Oakeshott’s vision of political education as articulated in his 1951 inaugural lecture at the London School of Economics, arguing that politics should be taught as a practical activity rooted in a community’s inherited traditions rather than as an ideological or empirical pursuit. Oakeshott’s appointment, succeeding the radical socialist Harold Laski, prompted debate due to his conservative leanings, which subtly reshaped the Department of Political Science’s approach. The argument unfolds by critiquing ideological and empirical interpretations of politics, drawing on Gilbert Ryle’s “knowing-how” and Aristotelian phronesis to emphasize practical knowledge, and redefining institutions as “manners of behaviour” learned through engagement with a community’s practices. The paper is structured in three parts: first, it examines the context of Oakeshott’s appointment; second, it analyzes his rejection of ideological and empirical extremes; and third, it explores his tradition-based pedagogy, enriched by comparisons to language and literature. This study underscores Oakeshott’s nuanced effort to reorient political education toward understanding politics as a lived, tradition-informed practice.

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The Idea of “The Political” in Oakeshott

  • Ferenc Hörcher

摘要

This chapter explores Michael Oakeshott’s vision of political education as articulated in his 1951 inaugural lecture at the London School of Economics, arguing that politics should be taught as a practical activity rooted in a community’s inherited traditions rather than as an ideological or empirical pursuit. Oakeshott’s appointment, succeeding the radical socialist Harold Laski, prompted debate due to his conservative leanings, which subtly reshaped the Department of Political Science’s approach. The argument unfolds by critiquing ideological and empirical interpretations of politics, drawing on Gilbert Ryle’s “knowing-how” and Aristotelian phronesis to emphasize practical knowledge, and redefining institutions as “manners of behaviour” learned through engagement with a community’s practices. The paper is structured in three parts: first, it examines the context of Oakeshott’s appointment; second, it analyzes his rejection of ideological and empirical extremes; and third, it explores his tradition-based pedagogy, enriched by comparisons to language and literature. This study underscores Oakeshott’s nuanced effort to reorient political education toward understanding politics as a lived, tradition-informed practice.