All the human history, from the most ancient times until now, is mainly considered by focusing on those who step outside their communities for changing its general state issuing political, religious, scientific, or economical ideas and facts. We will call them political individuals.
The ignored people are greater in number and they are essentially apolitical, because they do not care personally for their communities, though they can repeat and contribute by their number and force to the realization of the ideas or facts issued by the political individuals.
Their main concern is the personal well-being in the given conditions of their community, without any desire to change it. The well-being means a safe life, the satisfaction of primary physical needs being only a part of that safety. Such a concern does not mean limitation, since the political individuals are also preoccupied with their well-being in their private life. It is wrong to describe the apolitical life according to the ideas claimed by political individuals and assumed by apolitical ones, in spite of our habit of talking about religious, submissive, or free nations. The apolitical people simply adopt the public values for their well-being, so that they may feel safe when they fulfill the religious obligations of their community or when they have a comfortable material life.
For the same reason, it is wrong to belief that the ideas claimed by the political individuals may have an absolute efficiency for humanity, as it is especially assumed to have the idea of liberty. On the contrary, the liberty endangers the feeling of safety provided by the submission to some authorities, at least when the human beings do not have a lot of other things on which they can depend. The liberty had the greatest success in those prosperous countries which have managed to spread among the apolitical people the addiction to acquire some sorts of attractive material goods or the dependency on some forms of entertainment.
In those prosperous countries, the fate of a politician is not so good, because he claims authority over the apolitical people while they are subdue to the authority of the material goods or to that of the performers of entertainment. The real politics comes to seem to them a menace to their safety, because the authority of politicians cannot present itself as a supreme source of safety as it does the religious authority of a god who can care for all human life and death. The political actions or decisions seem intrusive affairs and the safety is mostly endangered by unwelcome persons and events. It is difficult for such politicians to convince the apolitical people to accept that the political order and especially the global political order cannot be preserved only by a general well-being, when their political prestige was acquired through the promise that they would provide liberty and well-being for the entire nation. Therefore, the liberal politicians must secretly to fight against liberty.