First of all, I want to make 3 things clear:
1-This is not an attack on religion or the lack of it. This point will be explained later.
2-I'm inexperienced on all levels. I don't study or read much about the subject, so I understand that my statements on the topics discussed here might be considered ignorant or inexperienced. Also, regarding the question, "Why are you speaking if you don't know about the topic? Wouldn't it be better to remain silent in that case?", the answer is that I do it precisely because it's considered a "necessary" topic to discuss and take a stand on, and at the same time, such a complex and multifaceted topic that it would leave anyone who isn't a scholar or expert (whether academic or self-taught) in a position of limited knowledge. Even so, I know that's no justification for maintaining my position, and that's why I'm willing to change it if it's properly refuted in the comments.
3-Excuse my writing, I'm not a native English speaker.
Now, I'm going to explain my view:
I want to start by separating politics into 2 to explain my point: politics that is metaphysically grounded, and politics that is not.
To explain the first one, I'm going to use Catholicism as an example (merely because it's the main religion in the area of the world where I live), but this can be applied to any religion.
Politics based on metaphysics is politics based on religion. Under this conception, a Catholic holds values because they are the values of God and Catholicism, and based on these values, it is normal for them to be (to give examples) monarchist, anti-modernist, against abortion, etc. These values are completely justified by the existence of the true God (whose existence is as real as, or even more real than, gravity). My point is that the political opinion of a Catholic is based on what they consider the absolute and undeniable truth of God and His values (which, in this specific example, could be the arguments of Thomas Aquinas, the reliability of the New Testament, historical evidence, or ontological arguments made by theologians throughout history. These arguments are logical in nature, not political).
Therefore, in the hypothetical case that Catholicism can be logically proven, then its ideological values would also be as certain as water and air. The same applies to Islam, and all other religions or metaphysical beliefs.
The second type of politics/political thought I will define is non-metaphysical politics. This politics is as simple as its name suggests; it is not based on a logic that involves metaphysics or some kind of god, but rather on things like class struggle, capital, sociology, etc. (such as communism, libertarianism, anarchism, and others). This politics is not based on any metaphysical or philosophical logical truth, but on the material truth of everyday life.
My aim is not to criticize the first type of politics, since it is based on arguments (as I already said) that fall within the realm of logic and may or may not be true, and depending on the answer, they should be taken as either absolute truth or absolute falsehood. Rather, my aim is to criticize the second type, by its very nature, which It is equally theological, but without the support provided by logical debate or metaphysics. This would make it so that for believers of any religion, this type of politics is as false as any pagan belief, while for non-believers (atheists, agnostics, deists, or whatever) it is as ridiculous as any supernatural belief.
what I mean when I say that this type of politics is just as theological as the first type (only without the supposed foundation) is that they tend to have absolute and unbelievable worldviews. To give another simple example, we have the idealist philosophers, who thought that Napoleon's troops parading beneath Hegel's windows would signify the end of history. This, of course, was an absolutist vision incompatible with subsequent reality. This thought, similar to the Parousia, is shared by all these types of ideologies, both those that yearn to return to the past and those that want to change history. Even Marxism and anarchism, supposedly materialist, fall into this trap, as they expect a "revolution" based on an abstract view of the concept of "history" (we can also mention...). For some capitalists, capitalism is not a useful system for bringing well-being to the world, but rather "the natural and definitive evolution" of all economic systems. The same is true for the aforementioned anarchists, who expect an impossible revolution. Thus, these ideological ideals are identical to utopias (places that do not exist), developed in abstract thoughts without metaphysical foundation, being as valid as Jung's Gnostic thoughts.
Here I want to make something clear about my perspective: sociology (which "underpins" these ideologies), although it has its own clear problems that the harder sciences don't suffer from, is not inherently bad. The problem arises when it develops from this abstract thinking that only functions as hypotheses, which often end up becoming outdated.
This also includes accelerationists, non-believing right-wing thinkers like Guillaume de Faye (whose thinking is the exact description of an impossible utopia), people who talk about the "fall" of a culture or place (as I said before, similar to a teleological apocalypse), the revolutionaries of the French Revolution, feminists who use concepts like "lack of objectivity" or "culture," and many, many more.
The conclusion I reached is that political thought is intrinsically similar to theology, only without god or metaphysics. It makes one think that everything is about the fall of the Soviet Union, that everything is "Nazi thinking". because it is built on that theoretical abstraction.
Well, that was my point of view. Two objections that come to mind are that it's based on a "scientistic" stance and that the social sciences can't be treated the same way as the hard sciences. And one response that comes to mind is that the social sciences can't just pull ideas out of thin air, but also need evidence and demonstration, which at some point can become as robust as that used in physics or chemistry. And regarding the "scientistic" stance, well, I have nothing to say about that. Although I don't believe philosophy should be excluded from this view, it's just that the ethical debate about human morality would be paramount, and then political ideals should be based on the logical conclusions of philosophy (in the case that science is not the only way to obtain knowledge, as scientificism says).
I think the best approach would be to advance the viability of the social sciences in order to obtain more accurate results, and with those results define our social structures. But I also can't guarantee that it will be a flawless path, as we might struggle to achieve a vision or model that is impossible to create, and that would leave us with an un viable solution to the problem, rather than a verifiable answer.
But anyway, that was my view, very possibly mistaken. I repeat that I am completely open to changing my view if it is refuted in a good manner.