Best known for
his theories of ideology and its impact on politics and culture, Louis
Althusser revolutionized Marxist theory. His writing changed the face of
literary and cultural studies and continues to influence political modes of
criticism such as feminism, post-colonialism and queer theory.
Luke Ferretter is
a Sesqui Postdoctoral Research Fellow in English at the University of Sydney.
This wonderful
excerpt has been culled from his book Louis
Althusser.
Introduction
In The German Ideology (1845), Karl Marx
and Friedrich Engels (1820–1895), his friend and intellectual co-worker for
forty years, set out the basis of a new world-view. They called it the
‘materialist conception of history’. Marx
goes on to explain a second fundamental principle of the materialist conception
of history, namely that the sum total of the forces and relations of production
in a given society constitutes its ‘base’ or ‘infrastructure’, which is its
first and fundamental reality. Out of this economic base develops a
‘superstructure’, consisting of every other aspect of the life of that society.
In the first place, the superstructure consists of the political and legal
institutions according to which the society is structured – its constitution,
its forms of government, its legal system, its judiciary, its defence systems
and so on. In the second place, it consists of all the forms of consciousness
in whose terms the members of society understand and represent themselves to
each other, namely legal and political theories, philosophy, religion, art,
literature, and every kind of cultural production. All these forms of
consciousness comprise what Marx and Engels call ‘ideology’.
Clearly, the
literary and cultural products of a society, according to this view, are
aspects of its ideology – that is, of the forms of consciousness in which its
members represent their lives to one another in a way determined by that
society’s production relations. This is one of Marxism’s major claims to
significance for literary and cultural studies. According to the materialist
conception of history, the meaning of literary and cultural works is to be
found in their relationship to the economic base of the society that produced
them.
The
Politics of Culture: Althusser on Ideology
Althusser’s most
influential contribution to literary and cultural studies has been his theory
of ideology. In this chapter, I will examine this theory, beginning with
Althusser’s initial claim that ideology constitutes our ‘lived’ relationship to
historical reality, or our ‘world’ itself. I will then examine his concept of
ideology as an imaginary relationship to real conditions of existence,
discussing the role of popular culture in representing this imaginary
relationship. In the main part of the chapter, I will examine Althusser’s most
influential essay, ‘Ideology and Ideological State Apparatuses’ (1969), a
significant development of the Marxist theory of ideology, in which he advances
the claim that ideology ‘interpellates individuals as subjects’. I will
conclude the chapter with an examination of some of the ways in which this
theory has been applied in literary criticism.
An
Imaginary Relationship to Reality
Althusser first
expounds his concept of ideology in the essay ‘Marxism and Humanism’ (1963). In
the course of this essay’s argument that the only authentically Marxist view of
humanism must be that it is an ideology, Althusser explains what he means by an
ideology. This is his first definition:
An ideology is a
system (with its own logic and rigour) of representations (images, myths, ideas
or concepts, depending on the case) endowed with a historical existence and a
role within a given society. … Ideology, as a system of representations, is
distinguished from science in that in it the practico-social function is more
important than the theoretical function (function as knowledge).
Marx and Engels
had thought of society as a structure consisting of three fundamental levels – the economic base, and the superstructure, consisting of legal
and political institutions on the one hand, and ideology on the other. They thought of ideology as the sum of the
forms in which men and women were conscious of the production relations and of
the class struggle by which their society was in reality constituted. Althusser
adds a fourth level to this concept of society, that of science, first among which is the science of historical
materialism. So, by describing ideologies as systems of representation in which
the ‘practico-social’ function is more important than the theoretical function,
he means that there are two fundamentally distinct forms of discourse at work
in capitalist societies – science, which provides us with real knowledge of
those societies, and ideology, which does not. Ideology has a social function,
for Althusser, but this function is not that of producing knowledge of the real
historical conditions of society.
Ideology
comes in the form of Obviousness – Common sense, Popular opinion
He means that
ideology is primarily the kind of discourse that we do not consciously
appropriate for ourselves, rationally judging it to be true. It is not the kind
of discourse to which, having critically reflected upon it, a person makes a
conscious act of assent. Rather, ideology comprises the stream of discourses,
images and ideas that are all around us all the time, into which we are born,
in which we grow up, and in which we live, think and act. The messages of the
advertisements by which we are constantly surrounded, for example – the images
of a healthy family relationship, of a mother’s role, appearance, weight,
hairstyle, reading matter, interests, and so on, of the ideal male and female
bodies, of the ideal clothes, lifestyle, home, eating habits, entertainments,
of the way in which we are supposed to think, look, and want – all these are
examples of ideology in Althusser’s sense. It comes to us primarily in the form
of obviousness – common sense, popular opinion, what everybody thinks, what we
take for granted. Western culture is better than Muslim culture; people should
get married and have children, especially women; the British are fundamentally
decent, tolerant people; hard work brings success. All these assumptions, insofar
as they remain assumptions, rather than becoming objects of critical
reflection, are examples of the kind of subconscious conceptual framework that
constitutes ideology.
Ideology
– The Way in which people understand their World
Althusser puts
this most clearly when he describes ideology as the way in which people
understand their world. Ideology, for Althusser, is the set of discourses in
whose terms we understand our experience – it constitutes the world of our
experience, our ‘world’, itself. The science of historical materialism tells me
about the material reality of my existence in the complex set of forces and
relations of production that comprise the capitalist mode of production.
Ordinarily, though, I do not think of my life in these terms. If I am in
business, I might think of my life as a kind of competition, in which I need to
be more shrewd, intelligent and hard-working than all the others. If I am a
socialist, I might think of history as a progression from an increasingly
exploitative to an increasingly just society, to which my political activities,
from picketing factories to selling newspapers, contribute. If I am a
Christian, I might think of my life as a moral progression towards eternity. If
a mother, as building in my own small way the kind of community fit for my
children to grow up in. These ways in which we understand our lives, these
stories we tell ourselves in order to make sense of them are, for Althusser,
the ideologies in which we live.
Ideology
as False Consciousness
Althusser argues,
that ideology can be thought of as false consciousness of the real world, which
is instead governed by the exploitative production relations of capitalism.
Next on Althusser: Althusser’s
distinctive method of reading which he calls the ‘symptomatic reading’.
Well, this is the
book for you -
Ferretter, Luke. Louis Althusser. New York:
Routledge Critical Thinkers. 2007. Print.
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