[John Rawls's] Theory of Justice begins with this assertion: “Justice is the first virtue of social institutions, as truth is of systems of thought. … - Raymond Geuss

It would be a mistake to believe that one could come to any substantive understanding of politics by discussing abstractly the good, the right, the true, or the rational in complete abstraction from the way in which these items figure in the motivationally active parts of the human psyche, and particularly in abstraction from the way in which they impinge, even if indirectly, on human action.

Nietzsche seems sometimes to replace the “transcendence” which stands at the center of traditional accounts—the existence of a transcendent God, or, failing that, a transcendental viewpoint—with that of a continually transcending activity. … There is no single, final perspective, but given any one perspective, we can always go beyond it.

Diverting attention from the way in which certain beliefs, desires, attitudes, or values are the result of particular power relations, then, can be a sophisticated way of contributing to the maintenance of an ideology, and one that will be relatively immune to normal forms of empirical refutation. If I claim (falsely) that all human societies, or all human societies at a certain level of economic development, have a free market in health services, that is a claim that can be demonstrated to be false. On the other hand, if I focus your attention in a very intense way on the various different tariffs and pricing schema that doctors or hospitals or drug companies impose for their products and services, and if I become morally outraged by “excessive” costs some drug companies charge, discussing at great length the relative rates of profit in different sectors of the economy, and pressing the moral claims of patients, it is not at all obvious that anything I say may be straightforwardly “false”; after all, who knows what “excessive” means? However, by proceeding in this way I might well focus your attention on narrow issues of “just” pricing, turning it away from more pressing issues about the acceptance in some societies of the very existence of a free market for drugs and medical services. One can even argue that the more outraged I become about the excessive price, the more I obscure the underlying issue. One way, then, in which a political philosophy can be ideological is by presenting a relatively marginal issue as if it were central and essential.