One's ideological lens either affords 20/20 vision or it doesn't; more accurately, one's ideology is either derived from the realities of existence and human nature or it's not.
I'm only going to address your last point. It is false. Thus, the premise of your defense of your own ideology is also false. There is no tautology that any ideology must be completely true.
That doesn't make it false, of course. However, if you look at the world through an ideological lens, you are less likely to come to the correct conclusion than an empiricist.
Most ideologues think they're empirical but most ideologues will also brush aside empirical evidence that contradicts their ideology.
Edit - And to clarify, this is not a relative argument. Empiricism is not relativism.
But I didn't argue anything as obviously stupid as "any ideology must be completely true" in order to be of any value, if I understand you correctly given your qualifier
tautology. I said that "one's ideology is either derived from the realities of existence . . . or it's not." The thrust of my observation is that
no ideology is true,
unless it faithfully reflects the realities of existence. That
is true by definition, and I'm telling you that there is at least one such system of thought known to the world, in spite of your incredulity.
How did you manage to mangle that one, Mr. Empiricist?
As for my ideology, presumably you're alluding to this: "The natural law of classical liberalism is predicated on the realities of the human condition. It
comprehensively accounts for both the exigencies and the foibles of human nature."
I didn't present the construct of natural law as an argument from premise. I flatly asserted its cogency as a fact, and invited you to objectively examine the ontological justifications for the same as bottomed on historical experience.
Most ideologues think they're empirical but most ideologues will also brush aside empirical evidence that contradicts their ideology.
Indeed. And that's why I corrected your misapprehension concerning the essence of the guiding epistemological tradition of natural law when I wrote "
more accurately, one's ideology is either derived from the realities of existence and human nature or it's not." The classical liberal of natural law does not look through any ideological lens as such. His ideology is a systematic exegesis of the real world from first principles and the recommendations of historical experience, as the Father of classical liberalism and
the Founder of empiricism John Locke would tell you!
Notwithstanding, I would encourage you to be cautious about solely relying on the trappings of empiricism, as Locke's
tabula rasa, for example, harking back to Aristotle's view, has been largely falsified. Both Descartes and Locke exaggerated the virtues of their respective epistemologies. Neither Descartes nor Locke were deconstructionalists at heart; they just failed to anticipate that the reduction of man's intuitive, preanalytic apprehension of cosmic order to the untutored inner musings of a detached introspection and the likewise untutored presuppositions of a detached extrospection would devolve to the subjective relativism and the nihilistic naturalism of the postmodern world. Oops.
But let not your heart be trouble, for while Locke contradictorily asserted that the substance of a thing could be comprehensively known via sensory perception alone in order to make his bifurcation of human apprehension work, he extrapolated his political philosophy from historical experience and the sociopolitical ramifications of Judeo-Christianity's historically unique rendering of the Golden Rule, which emphasizes the dignity of the individual over the mundane concerns of the collective. The former not only provides for a more dynamically creative society, but also, for a more cohesive, cooperatively stable society . . . though that be counterintuitive to the statist mindset of universal "tolerance". But it isn't counterintuitive to the alert student of history given the long train of short-lived societies that were given over to the throes of mobocracy of one kind or another, and the reason for their instability is self-evident to those who rightly understand the immutable composition of human nature.
Empiricism is not relativism.
Agree. Technically. But a lot of postmodern empiricists sure do think and talk like relativists as the imperatives of natural law and the essence of the prevailing epistemology that informs it allude them. I have a suggestion for you. Given the fact that empirical data don't interpret themselves and the presupposition of science is metaphysical, consider the advantages of a more pragmatic epistemology: toss the false rationalism-empiricism dichotomy out the window and adopt a synthetically balanced rational-empirical approach.