"Ideology and Ideological State Apparatuses (Notes Towards an Investigation)" (
French
French (french: français(e), link=no) may refer to:
* Something of, from, or related to France
** French language, which originated in France, and its various dialects and accents
** French people, a nation and ethnic group identified with Franc ...
: "Idéologie et appareils idéologiques d'État (Notes pour une recherche)")
is an essay by the French Marxist philosopher
Louis Althusser
Louis Pierre Althusser (, ; ; 16 October 1918 – 22 October 1990) was a French Marxist philosopher. He was born in Algeria and studied at the École normale supérieure in Paris, where he eventually became Professor of Philosophy.
Althusser ...
. First published in 1970, it advances Althusser's theory of
ideology
An ideology is a set of beliefs or philosophies attributed to a person or group of persons, especially those held for reasons that are not purely epistemic, in which "practical elements are as prominent as theoretical ones." Formerly applied pri ...
. Where
Karl Marx
Karl Heinrich Marx (; 5 May 1818 – 14 March 1883) was a German philosopher, economist, historian, sociologist, political theorist, journalist, critic of political economy, and socialist revolutionary. His best-known titles are the 1848 ...
and
Friedrich Engels
Friedrich Engels ( ,["Engels"](_blank)
'' Antonio Gramsci
Antonio Francesco Gramsci ( , , ; 22 January 1891 – 27 April 1937) was an Italian Marxist philosopher, journalist, linguist, writer, and politician. He wrote on philosophy, political theory, sociology, history, and linguistics. He was a ...
,
Sigmund Freud
Sigmund Freud ( , ; born Sigismund Schlomo Freud; 6 May 1856 – 23 September 1939) was an Austrian neurologist and the founder of psychoanalysis, a clinical method for evaluating and treating psychopathology, pathologies explained as originatin ...
and
Jacques Lacan
Jacques Marie Émile Lacan (, , ; 13 April 1901 – 9 September 1981) was a French psychoanalyst and psychiatrist. Described as "the most controversial psycho-analyst since Freud", Lacan gave yearly seminars in Paris from 1953 to 1981, and pu ...
to proffer a more elaborate redefinition of the theory. Althusser's theory of ideology has remained influential since it was written.
Reproduction of the relations of production
Althusser begins the essay by reiterating the Marxist theory that in order to exist, a social formation is required to essentially, continuously and perpetually reproduce the productive forces (
labour power and
means of production
The means of production is a term which describes land, labor and capital that can be used to produce products (such as goods or services); however, the term can also refer to anything that is used to produce products. It can also be used as an ...
), the conditions of production and the
relations of production
Relations of production (german: Produktionsverhältnisse, links=no) is a concept frequently used by Karl Marx and Friedrich Engels in their theory of historical materialism and in ''Das Kapital''. It is first explicitly used in Marx's publish ...
. The reproduction of labour power is ensured by the wage system which pays a minimum amount to the workers so that they appear to work day after day, thereby limiting their vertical mobility.
The reproduction of the conditions of production and the reproduction of the relations of production happens through the state apparatuses which are insidious machinations controlled by the capitalist ruling ideology in the context of a class struggle to repress, exploit, extort and subjugate the ruled class.
The Marxist spatial metaphor of the edifice describes a social formation constituted by the foundational infrastructure, i.e. the economic base, on which stands the
superstructure
A superstructure is an upward extension of an existing structure above a baseline. This term is applied to various kinds of physical structures such as buildings, bridges, or ships.
Aboard ships and large boats
On water craft, the superstruct ...
consisting of two floors: the law/the state (the politico-legal floor) and ideology. A detailed description of both structures is provided below:
The infrastructure consists of the forces, the means, and the relations of production. The following examples reflect the concept of the infrastructure in further detail:
* The forces included the workers. Also, it consists of the technical knowledge to perform the work, such as training and knowledge.
* The means are the materials of production. This includes the raw materials, tools, and machines.
* The relations of production reflect the interactions between workers as well as between the workers and owners
The superstructure arises from the infrastructure and consists of culture and ideology. The following examples reflect the concept of the superstructure in further detail:
* The culture includes the laws, politics, art, etc.
* Ideology includes the world views, values, and beliefs
Marx's theory is that the superstructure comes from the infrastructure and reconditions ways of life and living so that the infrastructure continues to be produced.
Althusser extends this topographical paradigm by stating that the infrastructural economic base is endowed with an "index of effectivity" which enables it to ultimately determine the functioning of the superstructure. He scrutinizes this structural metaphor by discussing the superstructure in detail. A close study of the superstructure is necessitated due to its relative autonomy over the base and its reciprocal action on the base.
Repressive state apparatuses
The ruling class uses repressive state apparatuses (RSA) to dominate the working class. The basic, social function of the RSA (government, courts, police and armed forces, etc.) is timely intervention within politics in favour of the interests of the ruling class, by repressing the subordinate social classes as required, using either violent or nonviolent coercive means. The ruling class controls the RSA because they also control the powers of the state (political, legislative, armed).
Althusser has enhanced the Marxist theory of the state by distinguishing the repressive apparatuses of the state from the ideological apparatuses of the state (ISA), which comprise an array of social institutions and multiple, political realities that propagate many ideologies—the religious ISA, the educational ISA, the family ISA, the legal ISA, the political ISA, the communications ISA, the cultural ISA, etc.
The differences between the RSA and the ISA are:
* The repressive state apparatus (RSA) functions as a unified entity (an institution), unlike the ideological state apparatus (ISA), which is diverse in nature and plural in function. What unites the disparate ISA, however, is their ultimate control by the ruling ideology.
* The apparatuses of the state, repressive and ideological, each perform the double functions of violence and ideology. A state apparatus cannot be exclusively repressive or exclusively ideological. The distinction between an RSA and an ISA is its primary function in society: respectively, the administration of violent repression and the dissemination of ideology. In practice, the RSA is the means of repression and violence, and, secondarily, a means of ideology; whereas, the primary, practical function of the ISA is as the means for the dissemination of ideology, and, secondarily, as a means of political violence and repression. The secondary functions of the ISA are effected in a concealed and a symbolic manner.
Moreover, when individual persons and political groups threaten the social order established by the dominant social class, the state invokes the stabilising functions of the repressive state apparatus. As such, the benign forms of social repression affect the judicial system, where ostensibly public contractual language is invoked in order to govern individual and collective behaviour in society. As internal threats (social, political, economic) to the dominant order appear, the state applies proportionate social repression: police suppression, incarceration, and military intervention.
Ideological state apparatuses
Ideological state apparatuses (ISA), according to Althusser, use methods other than physical violence to achieve the same objectives as RSA. They may include educational institutions (e.g. schools), media outlets, churches, social and sports clubs and the family. These formations are ostensibly apolitical and part of
civil society, rather than a ''formal'' part of the state (i.e. as is the case in an RSA). In terms of psychology they could be described as
psychosocial, because they aim to inculcate ways of seeing and evaluating things, events and class relations. Instead of expressing and imposing order, through violent repression, ISA disseminate ideologies that reinforce the control of a
dominant class. People tend to be co-opted by fear of
social rejection, e.g. ostracisation, ridicule and isolation. In Althusser's view, a social class cannot hold state power unless, and until, it simultaneously exercises
hegemony (domination) over and through ISA.
Educational ISA, in particular, assume a dominant role in a capitalist economy, and conceal and mask the ideology of the ruling class behind the "liberating qualities" of education, so that the hidden agendas of the ruling class are inconspicuous to most teachers, students, parents and other interested members of society.
Althusser said that the school has supplanted the church as the crucial ISA for indoctrination, which augments the reproduction of the relations of production (i.e. the capitalist relations of exploitation) by training the students to become sources of
labour power, who work for and under capitalists.
However, because ISA cannot dominate as obviously or readily as RSA, ideological state apparatuses may themselves become a site of
class struggle
Class conflict, also referred to as class struggle and class warfare, is the political tension and economic antagonism that exists in society because of socio-economic competition among the social classes or between rich and poor.
The forms ...
. That is, subordinate social classes are able to find the means and occasions to express class struggle politically and in so doing counter the dominant class, either by utilizing ideological contradictions inherent in ISA, or by campaigns to take control of positions within the ISA.
This, nevertheless, will not in itself prevent the dominant class from retaining its position in control of RSA.
Two theses on ideology
Althusser advances two theses on ideology: "Ideology represents the imaginary relationship of individuals to their real conditions of existence";
[ Translated from the French by Ben Brewster.] and "Ideology has a material existence".
The first thesis tenders the familiar Marxist contention that ideologies have the function of masking the exploitative arrangements on which class societies are based. Where Althusser's theory differs from the conception of ideology held by previous Marxists, is that it sees ideology as a permanent medium of delusion that must exist to bind men together into society. Even in a classless society, ideology is needed to give social cohesion, to constitute individuals as imaginary subjects.
The second thesis posits that ideology does not exist in the form of "ideas" or conscious "representations" in the "minds" of individuals. Rather, ideology consists of the actions and behaviours of bodies governed by their disposition within material apparatuses. Central to the view of individuals as responsible subjects is the notion of an explanatory link between belief and action, that
For Althusser, this is yet another effect of social practice:
Interpellation
Althusser uses the term "interpellation" to describe the process by which ideology constitutes individual persons as subjects. According to Althusser, the obviousness that people (you and I) are subjects is an effect of ideology. Althusser believes that there are two functions of interpellation. One function of ideology is "recognition" and the other function, its inverse, is "misrecognition". Below are a few concrete illustrations that Althusser provides to further explain the two functions:
# When a friend of yours knocks on your door, you ask "Who's there?" The answer, since it is obvious, is "it's me". Once you recognize that "it is him or her", you open to the door. After opening the door, you see that it truly is he or she who is there.
# Another illustration reflects Althusser's idea of reconnaissance. When recognizing a familiar face on the street in France, for example, you show him that you have recognized him and that he has recognized you by saying "Hello, my friend". You also shake his hand when speaking. The handshake represents a material ritual practice of ideological recognition in the everyday life of France. Other locations across the world may have different rituals.
Ideological social and political institutions "hail" the individual in social interactions, giving the individual his or her identity. Althusser compares ideology to a policeman shouting "hey you" to a person walking in the street. The person responds to the call and in doing so is transformed into a
subject
Subject ( la, subiectus "lying beneath") may refer to:
Philosophy
*''Hypokeimenon'', or ''subiectum'', in metaphysics, the "internal", non-objective being of a thing
**Subject (philosophy), a being that has subjective experiences, subjective cons ...
—a self-conscious, responsible agent whose actions can be explained by his or her thoughts. Althusser thus goes against the classical definition of the subject as cause and substance, emphasising instead how the situation always precedes the (individual or collective) subject. Concrete individual persons are the carriers of ideology—they are "
always-already interpellated" as subjects. Individual subjects are presented principally as produced by social forces, rather than acting as powerful independent agents with self-produced identities. Althusser's argument here strongly draws from Jacques Lacan's concept of the mirror stage
—we acquire our identities by seeing ourselves somehow mirrored in ideologies.
As a further example, Althusser depicts
Christian
Christians () are people who follow or adhere to Christianity, a monotheistic Abrahamic religion based on the life and teachings of Jesus Christ. The words ''Christ'' and ''Christian'' derive from the Koine Greek title ''Christós'' (Χρι ...
religious ideology, embodied in the Voice of
God, instructing a person on what his place in the world is and what he must do to be reconciled with
Christ
Jesus, likely from he, יֵשׁוּעַ, translit=Yēšūaʿ, label=Hebrew/Aramaic ( AD 30 or 33), also referred to as Jesus Christ or Jesus of Nazareth (among other Names and titles of Jesus in the New Testament, names and titles), was ...
.
Althusser draws the point that in order for that person to identify himself as a Christian, he must first already be a subject; that is, by responding to God's call and following His rules, he affirms himself as a free agent, the author of the acts for which he assumes responsibility.
We cannot recognize ourselves outside of ideology, and in fact, our very actions reach out to this overarching structure.
Reception
In his essay "Considerations on Western Marxism" (1976),
Perry Anderson
Francis Rory Peregrine "Perry" Anderson (born 11 September 1938) is a British intellectual, historian and essayist. His work ranges across historical sociology, intellectual history, and cultural analysis. What unites Anderson's work is a preoc ...
said that:
Generally, Althusser's perspectives on ideology remain respected; in the ''Louis Althusser'' capsule biography, the ''Norton Anthology of Theory and Criticism'', 2nd. Ed., says that "Althusser's major concepts—Ideological State Apparatuses, Interpellation, Imaginary relations, and Overdetermination—permeate the discourse of contemporary literary and cultural theory, and his theory of ideology has influenced virtually all subsequent serious work on the topic."
A critique of Althusser's concepts in this essay, and the more broad based
Gramscian
Antonio Francesco Gramsci ( , , ; 22 January 1891 – 27 April 1937) was an Italian Marxist philosopher, journalist, linguist, writer, and politician. He wrote on philosophy, political theory, sociology, history, and linguistics. He was a fou ...
inspired turn in postwar
Marxism
Marxism is a Left-wing politics, left-wing to Far-left politics, far-left method of socioeconomic analysis that uses a Materialism, materialist interpretation of historical development, better known as historical materialism, to understand S ...
since the
Second World War
World War II or the Second World War, often abbreviated as WWII or WW2, was a world war that lasted from 1939 to 1945. It involved the vast majority of the world's countries—including all of the great powers—forming two opposin ...
has been provided by
Vivek Chibber, arguing instead that 'resignation' is the driving force behind worker's lack of militancy during periods of capitalist dominance, de-emphasising the role placed on ideology by Althusser and like-minded academics.
See also
*
Critique of ideology
The critique of ideology is a concept used in critical theory, literary studies, and cultural studies. It focuses on analyzing the ideology found in cultural texts, whether those texts be works of popular culture or high culture, philosophy or ...
*
Emery Hyslop-Margison
*
Screen theory Screen theory is a Marxist– psychoanalytic film theory associated with the British journal ''Screen'' in the early 1970s. It considers filmic images as signifiers that do not only encode meanings but also mirrors in which viewers accede to subjec ...
References
Further reading
* Althusser, Louis. ''On the Reproduction of Capitalism: Ideology and Ideological State Apparatuses,'' trans. and ed. G.M. Goshgarian (Verso, 2014).
* Althusser, Louis
Ideology and Ideological State Apparatuses
*
* {{cite book , last=Tedman , first=Gary , title=Aesthetics & Alienation , year=2012 , publisher= Zero Books , isbn=978-1-78099-301-0
Contemporary philosophical literature
Continental philosophy literature
Ideologies
Philosophy essays
Works by Louis Althusser