A political stance is really just a way of sharing with the world your deepest convictions around what you think that people, including yourself, really are; it is your projection into the external world of your own personality and what you think a person is. The Conservative demonstrates a certain insecurity about their fluid organic boundaries and the inevitability of personal extinction by attempting to shore up their defences against change, to attach their own internal psychological narrative to a shared narrative of continuity and certainty. The Progressive similarly attaches themselves to a narrative but in this case their fixation is more upon embracing the essential plasticity and contingency of self-identity, of a submission to the inevitability of change and mortality, of an acknowledgement that knowledge and certainty must always be incomplete. There exists a broad spectrum of political theories and doctrines, schools of thought and rationale – each of them defines a particular assertion in regards to psychological self and the assumptions upon which a theory of personal subjectivity could be developed.
There is no single, unique truth of self nor for that matter of politics. Different theories inhabit different justification spaces. The themes of self-versus-society (which so explicitly characterise the most striking political dichotomies) exist on a range between extreme personal freedom or on the other end of the scale – devout collective responsibility and obligation. No one theory or approach is complete or comprehensively correct. In differing contexts, different approaches and analyses are necessary. An unhealthy hyper-attachment to any one theory or school of thought may also indicate the extent to which passionate political assertions might represent unhealthy psychological projection into (or upon) the world.
That a leftist agenda may appear in some contexts to more closely align to humanitarian principles of collective justice and fairness may be true but only from within a limited range of axioms which already to some extent presuppose the truth of their own assertive validity. Similarly, more right-leaning interpretations of political reality seem in many interpretations to privilege self-determination and freedom of choice but again, these conclusions have always already presupposed their own truth. Neither end of the political spectrum can ever actually illustrate a complete and consistent theory of political reality and it is, in fact, a curious irony that this unrelenting ideological dichotomy and political friction is actually that difference and distance through which both sides of this debate self-define their own stances, (shared) histories and boundaries.