What is the point of ideology critique? Prominent Anglo-American philosophers recently proposed novel arguments for the view that ideology critique is moral critique, and ideologies are flawed insofar as they contribute to injustice or oppression. We criticize that view and make the case for an alternative and more empirically-oriented approach, grounded in epistemic rather than moral commitments. We make two related claims: (i) ideology critique can debunk beliefs and practices by uncovering how, empirically, they are produced by self-justifying power, and (...) (ii) the self-justification of power should be understood as an epistemic rather than moral flaw. Drawing on the recent realist revival in political theory, we argue that this genealogical approach has more radical potential, despite being more parsimonious than morality-based approaches. We demonstrate the relative advantages of our view by discussing the results of empirical studies on the contemporary phenomenon of neopatriarchy in the Middle East and North Africa. (shrink)

Members of the field of philosophy have, just as other people, political convictions or, as psychologists call them, ideologies. How are different ideologies distributed and perceived in the field? Using the familiar distinction between the political left and right, we surveyed an international sample of 794 subjects in philosophy. We found that survey participants clearly leaned left (75%), while right-leaning individuals (14%) and moderates (11%) were underrepresented. Moreover, and strikingly, across the political spectrum, from very left-leaning individuals and moderates to (...) very right-leaning individuals, participants reported experiencing ideological hostility in the field, occasionally even from those from their own side of the political spectrum. Finally, while about half of the subjects believed that discrimination against left- or right-leaning individuals in the field is not justified, a significant minority displayed an explicit willingness to discriminate against colleagues with the opposite ideology. Our findings are both surprising and important, because a commitment to tolerance and equality is widespread in philosophy, and there is reason to think that ideological similarity, hostility, and discrimination undermine reliable belief formation in many areas of the discipline. (shrink)

Ideology is commonly defined along functional, epistemic, and genetic dimensions. This article advances a reasonably unified account that specifies how they connect and locates the mechanisms at work. I frame the account along a recent distinction between anchoring and grounding, endorse an etiological reading of functional explanations, and draw on current work about the epistemology of delusion, looping effects, and structuring causes to explain how ideologies originate, reproduce, and possibly collapse. This eventually allows articulating how the legitimating function of ideologies (...) relates to the constitutive and causal role they play when embedded into the facts they are originally designed to anchor. (shrink)

On Jaeggi’s reading, the immanent and progressive features of ideology critique are rooted in the connection between its explanatory and its normative tasks. I argue that this claim can be cashed out in terms of the mechanisms involved in a functional explanation of ideology and that stability plays a crucial role in this connection. On this reading, beliefs can be said to be ideological if (a) they have the function of supporting existing social practices, (b) they are the output (...) of systematically distorted processes of belief formation, (c) the conditions in which distorting mechanisms trigger can be traced back to structural causal factors shaped by the social practice their outputs are designed to support. Functional problems thus turn out to be interlocked with normative problems because ideology fails to provide principles to regulate cooperation that would be accepted under conditions of non-domination, hence failing to anchor a stable cooperative scheme. By explaining ideology as parasitic on domination, ideology critique points to the conditions under which cooperation stabilizes as those of a practice whose principles are accepted without coercion. Thus, it seems to entail a conception of justice whose principles are articulated as part of a theory of social cooperation. (shrink)

Quine taught us the difference between a theory’s ontology and its ideology. Ontology is the things a theory’s quantifiers must range over if it is true, Ideology is the primitive concepts that must be used to state the theory. This allows us to split the theoretical virtue of parsimony into two kinds: ontological parsimony and ideological parsimony. My goal is help illuminate the virtue of ideological parsimony by giving a criterion for ideological innocence—a rule for when additional (...) ideology does not count against parsimony. I propose the expressive power innocence criterion: if the ideology of theory one is expressively equivalent to that of theory two, then neither is ideologically simpler than the other. In its favor I offer the argument from accuracy, showing that any account of a theoretical virtue that is supposed to make theories that have it more likely to be true than theories that do not must respect it. Next I consider its ramifications, eliminating rival views and passing judgment on some arguments from parsimony that can be found in the literature. Finally, I consider two objections. First: I address an objection arising from the possibility of languages with a ‘primitive’ operator that allows us to list a theory’s primitives in the object-language. Second: I address an objection raised by Nelson Goodman against attempts to reckon simplicity by expressive power. Both objections fail. (shrink)

The modern concept of ideology was established by the liberal politician and philosopher Destutt de Tracy, with the objective of creating an all-embracing and general science of ideas, which followed the sensualist and empiricist trend initiated by Locke that culminated in the positivism of Comte. Natural selection and immunity are two key concepts in the history of biology that were strongly based on the Malthusian concept of struggle for existence. This concept wrongly assumed that population grew faster than the means (...) of existence. This “natural” law contained implicitly the idea that the poor and least gifted would not survive. This idea led to the progressive development of the concept of natural selection, whose definitive version was given by Darwin. Mechnikov took the concepts of struggle for existence and natural selection and conceived infectious diseases as a struggle between a host and its invader, the so-called phagocytosis theory. This theory created the necessity to possess mechanisms to discriminate between the own and the foreign, and led to the conception of the immune self. These concepts were not developed from ideas coming from perceptions or sensations, but from ideas coming from their values: individual interest, inevitable inequality, property, utility and profit. Values are ideals that constitute an ideological matrix which exerts a numinous activity and influence the development of our future actions. In consequence, science and its practice cannot avoid and ignore the values that drive them and impulse them towards certain directions. (shrink)

We propose an account of the subject’s cognition and its relation to the world that allows for an articulation of the phenomenon of ideology. We argue that ideology is a form of what we call ‘a priori activity’: it transcendentally conditions the intelligibility of thought and practice. But we draw from strands of post-Kantian philosophy of science and social philosophy in repudiating Kant’s view that the a priori is necessary and fixed. Instead, we relativize the a priori: we argue that (...) it is contingent, and therefore revisable. More precisely, it is conditioned materially, in that it is enmeshed with and shaped by material social practice. We conclude with some remarks about the possibility of agency over the relativized, materially conditioned a priori—that is, about the possibility of critique. (shrink)

Drawing on empirical evidence from history and anthropology, we aim to demonstrate that there is room for genealogical ideology critique within normative political theory. The test case is some libertarians’ use of folk notions of private property rights in defence of the legitimacy of capitalist states. Our genealogy of the notion of private property shows that asking whether a capitalist state can emerge without violations of self-ownership cannot help settling the question of its legitimacy, because the notion of private property (...) presupposed by that question is a product of the entity it is supposed to help legitimise: the state. We anchor our genealogical critique in recent work on ideology in epistemology and philosophy of language, and in current debates on the methodology of political theory. But, unlike more traditional approaches that aim to debunk whole concepts or even belief systems, we propose a more targeted, argument-specific form of ideology critique. (shrink)

It has been argued that implicit biases are operative in philosophy and lead to significant epistemic costs in the field. Philosophers working on this issue have focussed mainly on implicit gender and race biases. They have overlooked ideological bias, which targets political orientations. Psychologists have found ideological bias in their field and have argued that it has negative epistemic effects on scientific research. I relate this debate to the field of philosophy and argue that if, as some studies (...) suggest, the same bias also exists in philosophy then it will lead to hitherto unrecognised epistemic hazards in the field. Furthermore, the bias is epistemically different from the more familiar biases in respects that are important for epistemology, ethics, and metaphilosophy. (shrink)

This paper outlines an empirically-grounded account of normative political legitimacy. The main idea is to give a normative edge to empirical measures of sociological legitimacy through a non-moralised form of ideology critique. A power structure’s responsiveness to the values of those subjected to its authority can be measured empirically and may be explanatory or predictive insofar as it tracks belief in legitimacy, but by itself it lacks normative purchase: it merely describes a preference alignment, and so tells us nothing about (...) whether the ruled have reason to support the rulers. I argue that we can close this gap by filtering the preferences of the ruled through a form of non-moralised epistemic ideology critique, itself grounded in an empirical account of how belief in legitimacy is formed. (shrink)

It is sometimes argued that ideal theories in political philosophy are a form of ideology. This article examines arguments building on the work of Charles Mills and Raymond Geuss for the claim that ideal theories are cognitively distorting belief systems that have the effect of stabilizing unjust social arrangements. I argue that Mills and Geuss neither succeed in establishing that the content of ideal theories is necessarily cognitively defective in the way characteristic for ideologies, nor can they make plausible which (...) mechanisms ensure the alleged negative effects of the widespread acceptance of ideal theorizing. This does not mean that all hope is lost for the ideology objection, however. By turning to a second Marxian model of ideology, I argue that the ideological character of ideal theories is not so much a matter of their content, but rather of their form. Ideal theories falsely present the normative concepts that they use as semantically practice-independent and thereby block potential challenges from subordinate groups to dominant ideologies. It is therefore not the normative content of ideal theories which proves to be objectionable, but the particular role their concepts play in wider political discourse. (shrink)

This paper outlines an account of political realism as a form of ideology critique. Our focus is a defence of the normative edge of this critical-theoretic project against the common charge that there is a problematic trade-off between a theory’s groundedness in facts about the political status quo and its ability to consistently envisage radical departures from the status quo. To overcome that problem we combine insights from three distant corners of the philosophical landscape: theories of legitimacy by Bernard Williams (...) and other realists, Frankfurt School-inspired Critical Theory, and recent analytic epistemological and metaphysical theories of cognitive bias, ideology, and social construction. The upshot is a novel account of realism as empirically-informed diagnosis- critique of social and political phenomena. This view rejects a sharp divide between descriptive and normative theory, and so is an alternative to the anti- empiricism of some approaches to Critical Theory as well as to the complacency towards existing power structures found within liberal realism, let alone mainstream normative political philosophy, liberal or otherwise. (shrink)

Is there a political philosophy of conservatism? A history of the phenomenon written along sceptical lines casts doubt on the existence of a transhistorical doctrine, or even an enduring conservative outlook. The main typologies of conservatism uniformly trace its origins to opposition to the French Revolution. Accordingly, Edmund Burke is standardly singled out as the ‘father’ of this style of politics. Yet Burke was de facto an opposition Whig who devoted his career to assorted programmes of reform. In restoring Burke (...) to his original milieu, the argument presented here takes issue with 20th-century accounts of conservative ideology developed by such figures as Karl Mannheim, Klaus Epstein and Samuel Huntington. It argues that the idea of a conservative tradition is best seen as a belated construction, and that the notion of a univocal philosophy of conservatism is basically misconceived. (shrink)

As a national ideology, Pancasila has formal quality, but it is also part of the material aspects that shapes perspectives that drives national policies through the process of consensus. The open and ambiguous character of Pancasila allows a wide space for social and political interpretation, and therefore is open to critique and reformation through reinterpretations of its meaning. An examination of the ethics of the socio-political application of Pancasila is crucial in the current national climate, and these ethical valuations are (...) formed through public discussions and debates on the meaning of Pancasila. Using data drawn from mass media. In this paper, I will examine the Government Regulation on Law (Perppu No. 2/2017) as an example of how these political ethics develop through the discussion of the meaning of Pancasila. Second, I'll highlight how the space for interpretation of the meaning of Pancasila determines how the public, government and oppositional coalitions evaluate the pro and contra approaches to translating the ideology into practice. Third, in examining the process of socio-political consensus as a necessity in the democratic life of Indonesia, this paper will position the discursive deployments of Pancasila in the ethical and political considerations that stem from the practical application of these discourses of Pancasila. (shrink)

The article is devoted to the study of ideological and philosophical components correlation in the worldview formation. According to the author, it is fundamentally important to take for understanding Russian history and culture not speculative, but ideological coordinates as the basis. Ideology as a professed philosophy is incomparably higher than any palliative abstraction. It is necessary not to lower culture to the level of the masses, but to elevate a person to the level of culture, impossible without a (...) cult. (shrink)

Ideology is always an issue that plays an important role in the life of a society, and that ideology also greatly influences the process of ruling the country of dynasties in the history. Unlike previous dynasties, which lasted only a few decades, the Ly dynasty represents a flourishing period of feudalism lasting more than 200 years. A major event was that King Ly Thanh Tong changed the country name from Dai Co Viet to Dai Viet in 1054, ushering in a (...) brilliant era in Vietnamese history. The ideology of “taking people as the root” of Vietnamese feudal dynasties highlights the unyielding and indomitable fighting spirit for the right to enjoy independence and freedom in the old land of Giao Chi and Cuu Chan, which later was Dai Viet and is now Vietnam. It also reflects the desire for people to live in peace and harmony. This articles focuses on studying the ideology of “taking people as the root” through the reign of kings of the Ly dynasty in Vietnam. From there, the article points out the achievements and limitations in the process of taking care of people, as well as historical lessons for the development of the country today. (shrink)

These three aspects of ideology form a kind of narrative. In the first stage of ideological doctrine we find ideology in its \"pure\" state. Here ideology takes the form of a supposedly truthful proposition or set of arguments which, in reality, conceal a vested interest. Locke’s arguments about government served the interest of the revolutionary Americans rather than the colonizing British. In a second step, a successful ideology takes on the material form which generates belief in that ideology, most (...) potently in the guise of Althusser’s State Apparatuses. (shrink)

In this paper, I argue that businesses bear a pro tanto, negative, moral obligation to refuse to engage in economic relationships with representatives of intolerable ideologies. For example, restaurants should refuse to serve those displaying Nazi symbols. The crux of this argument is the claim that normal economic activity is not a morally neutral activity but rather an exercise of political power. When a business refuses to engage with someone because of their membership in some group, e.g., Black Americans, this (...) is a use of political power to signal that Black Americans are other. Conversely, when businesses engage with someone who is clearly representing an intolerable ideology, this is a use of political power that signals the acceptability of that ideology. Businesses should not do this. (shrink)

Mereological nihilism is the thesis that composition never occurs. Sider has defended nihilism on the basis of its relative ideological simplicity. In this paper I develop the argument from ideological simplicity, and defend it from some recent objections. Along the way I discuss the best way to formulate nihilism, what it means for a theory to exhibit lesser or greater degrees of ideological simplicity, the relationship between the parthood relation and the identity relation, and the notion that (...) we should judge the ideological simplicity of competing theories on the basis of the kinds of ideological commitments required by those theories. (shrink)

In *How Propaganda Works* Jason Stanley argues that democratic societies require substantial material equality because inequality causes ideologically flawed belief, which, in turn, make demagogic propaganda more effective. And that is problematic for the quality of democracy. In this brief paper I unpack that argument, in order to make two points: (a) the non-moral argument for equality is promising, but weakened by its reliance on a heavily moralised conception of democracy; (b) that problem may be remedied by whole-heartedly embracing a (...) more realistic conception of democracy. That conception is at least compatible with Stanley’s argument, if not implicit in parts of it. (shrink)

In this article I review the defining qualities of an ideology, and I introduce the notion of an ideological receptor, which I propose to be an innate cognitive structure in normal human beings. The existence of this ideological receptor would explain the common human tendency toward embracing ideologies essentially spontaneously and uncritically. This tendency is relevant to critical thinking due to the fact that some ideologies are comprised of beliefs that are false, or maladaptive, or beliefs that prescribe (...) actions that are immoral. The ideological receptor should be relatively uncontroversial since it simply groups together several widely acknowledged functions of normal human cognition into a larger, functional cognitive system. That being said, grouping these independent functions together under a unifying label can constitute an arguably useful model of yet another obstacle to critical thinking, and in theory, an awareness of this obstacle can potentially facilitate its neutralization. (shrink)

In the wake of the non-ideal theory turn in political philosophy, few have paused to ask: Is non-ideal theory a form of ideology? And perhaps even fewer have paused to ask: Is the debate between ideal/non-ideal theorists itself a form of ideology? To the first question, I argue that non-ideal theory is ideological in virtue of the fact that it rules out more utopian ways of theorizing by methodological fiat, and in so doing, risks entrenching an unjust status quo. (...) To the second question, I argue that the debate between ideal/non-ideal theorists is itself a form of ideology, one which serves to reinforce the status quo by convincing political philosophers/theorists that the most pressing problems are problems about what we should think about what we are doing. But this is false. An upshot of my argument is that we ought to abandon the ideal/non-ideal theory debate and address the pressing problems of political philosophy head-on in pluralist fashion, oscillating back and forth between these two modes of theorizing without a decision procedure to tell us when we should take up one perspective or the other. (shrink)

The concept of ideology is central to the understanding of the many political, economic, social, and cultural processes that have occurred in the last two centuries. And yet, what is the nature of the different ideologies remains a vague, open, and much disputed question. Many political, sociological, and ideological studies have been devoted to ideology. Very little, on the other hand, has been done from the philosophical field. And this despite the fact that there are undoubtedly many philosophical questions (...) related to ideology and its role in modern industrialized societies. Just a few examples of ideology-related philosophical questions suffice to prove the point: What objects do ideologies deal with? Are the ideologies testable? Are there true ideologies? Do they evolve? How are ideologies related to societies? Is the existence of ideologies inevitable in modern societies? What is the relation of ideology to science? Is science just another kind of ideology? Are we, as human beings, innately predisposed to believe in ideologies? Or, instead, ideologies proliferate through indoctrination and propaganda? Are ideologies necessarily harmful?...and much more. In this article I try to answer some of these questions from a philosophical point of view, taking a materialist approach. I begin by characterizing ideology as a complex, multi-layered concept. Then, I briefly discuss the material systems on which ideological movements operate, that is, societies and concrete human groups. I identify at least 11 different elements that seem to be present in most ideologies, and I compare these characteristics with those of contemporary science and technology. Although some superficial similarities can be identified, there are deep differences that make ideology completely different from science. The similarities, however, are stronger with technology. Ideologies continually evolve with technological advances, social changes, and even with mere fashion. The current fragmentation of ideologies caused by the widespread use of new technologies and social networks has given rise to new phenomena of ideological propagation which, in my opinion, are very dangerous, particularly for open societies. I discuss these processes, within the context of the nature vs nurture debate, along with the question of whether we can get rid of ideologies. (shrink)

This chapter explores the ideological dimension of dehumanization in the context of National Socialism, focusing on the connection between concepts of humanity and dehumanizing images. NS regarded itself as a political revolution, realizing a new concept of humanity. Nazi ideologues undergirded the self-understanding of NS by developing racist anthropologies. I examine two major strands of Nazi ideology, focusing on their diverging strategies of dehumanization, and arguing that they were dependent on different anthropological frameworks. Richard Walther Darré held a naturalistic (...) concept of humanity and advanced biologistic forms of dehumanization. Alfred Rosenberg developed a dualistic anthropology that combined metaphysical and natural features. He dehumanized certain groups of people by reducing them to being human in a natural sense only. Moreover, I aim to show that the key motifs of these racist worldviews were prevalent in the scientific and philosophical debates on anthropology in early-twentieth-century Germany. I thus explore the general orientation of both the naturalistic and the anti-naturalistic strand in anthropological thought, unfold the animalizing tendencies of these views, and emphasize their conformity with the key motifs of Nazi ideology. The case of NS should thus exemplify the dehumanizing potential of anthropological theories. (shrink)

Ideological language is widespread in theoretical biology. Evolutionary game theory has been defended as a worldview and a leap of faith, and sexual selection theory has been criticized for what it posits as basic to biological nature. Views such as these encourage the impression of ideological rifts in the field. I advocate an alternative interpretation, whereby many disagreements between different camps of biologists merely reflect methodological differences. This interpretation provides a more accurate and more optimistic account of the (...) state of play in the field of biology. It also helps account for biologists' tendency to embrace ideological positions. (shrink)

The Milestone Education Society (Regd.) Pehowa (Kurukshetra) working since 2005 in the field of school education, social work and higher education through its research initiatives. It started Center for Positive Philosophy and Interdisciplinary Studies (CPPIS) in 2010 and contributing continuously in the field of higher education through research journals, various programmes, and published books. -/- The present initiative Centre for Studies in Educational, Social and Cultural Development (CSESCD) will work on the issues related to downtrodden people though its various activity (...) like discussions, programmes and publications etc. It also promotes the ideology of the educational thinkers who positively contributed in the society. -/- The present book, “Ideological Crisis in Indian Society “is the first initiative of the Centre. It includes six essays of the students who participated in the essay competition organized by the Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) and the Department of Philosophy, P.G.Govt College for Girls, Sector-11, Chandigarh to celebrate World Philosophy Day with the theme “Indian Society and Ideological Crisis” on 21st November, 2013. These essays highlight writers’ thinking and need further improvement on the basis of ideas. -/- On the occasion of Death Anniversary of Dr. B.R.Ambedkar, we dedicated this volume to this great personality who is the real motivation for us. His vision of social democracy and equality was closely related to good society, rationality and the scientific outlook. -/- I must congratulate all the members of Milestone Education Society (Regd.) Pehowa (Kurukshetra) for this new initiatives and submit my humble gratitude towards their positive efforts and kind-cooperation. -/- Dr. Desh Raj Sirswal -/- December 06,2013 -/- Download the book from: http://msesaim.wordpress.com/2013/12/06/ideological-crisis-in-indian-society-a-tribute-to-dr-b-r-ambedkar-on-his-death-anniversary/. (shrink)

Analytic philosophers increasingly make reference to the concept of ideology to think about how representational structures can lead to oppression, and argue that the distinctively pernicious functioning of things like propaganda and generic generalizations need to be explained in terms of ideology. The aim of this paper is two-fold. First, it aims to serve as an introduction to (some of) the best contemporary work on ideology in the analytic tradition. Second, it proposes a novel challenge for any such theory. The (...) challenge turns on the nature of intersectionality: it is hard to see how to render consistent the claims that ideology creates or sustains oppression with the claim that oppression is intersectional, without making substantial modifications to extant theories. The conclusion will be that certain projects in contemporary philosophy of language need to further develop their theories of ideology. (shrink)

Preface: The following article is an adaptation of an open letter sent by the au- thor to the local U.S. Elementary School Administration on October 14, 2022, in response to the introduction of Transgender Literature in grades 2 and above (starting age 7) in the local US elementary school attended by the author’s children. More specifically, children have been introduced to three books: I Am Jazz, by Jessica Herthel and Jazz Jennings; Jacob’s New Dress, by Ian Hoffman and Sarah Hoffman; (...) and Born Ready. The True Story of a Boy Named Penelope, by Jodie Patterson. As part of this, children have been asked to join discussion in class to talk about the contents of each book and other related literature. Of note, several meetings with the administration and the school board have followed, but no changes have been made to the administration and content of the literature presented to children, with the exception of parents’ voluntary exclusion, per direct request, of their children from class time in which the books above and related new literature will be discussed in the future. Furthermore, these topics have also been discussed as part of a recent Lecture the author presented at the Academy of Sciences of Rome with the title “Science or Ideology?” in November 2022. (shrink)

Louis Althusser is perhaps most well-known for his concept of ‘Ideological State Apparatuses’ (ISAs). However, Althusser is not clear about what role, if any, ISAs play in a post-capitalist society. At times, Althusser talks about ISAs (and the state) withering; at other times, they are merely reformed. Sometimes, ISAs are described as having an inescapable repressive dimension; on other occasions, they are a perfectly acceptable tool for the reproduction of socialism. In this paper, I offer a way of thinking (...) through this confusion that draws on the thought of the Daoist philosopher, Zhuangzi. I argue that Zhuangzian friendship represents a kind of radical equality that is reproducible without the traditional kind of ideological interpellation of ISAs, thereby allowing Althusser explain post-capitalist ideological reproduction. It is worth noting that in this paper, I am not engaging in a textual exegesis of the Zhuangzi. My primary interest is in using the contemporary literature on the Zhuangzi to think through a problem in Althusser’s philosophical system. (shrink)

Reza Adeputera Tohis. NIM. 231 408 036. “Pemahaman Ideologi Dan Gerakan Mahasiswa Gorontalo Abad XX (Studi Kasus Tahun 1990-2001)” Program Studi Pendidikan Sejarah. Fakultas Ilmu Sosial. Univesitas Negeri Gorontalo. 2013. Di bawah bimbingan Bapak Drs Darwin Une, M.Pd. dan Bapak Drs. Surya Kobi M.Pd. -/- Penelitian ini dimaksud untuk dapat mengetahui proses terbentuknya pemahaman ideologi mahasiswa Gorontalo dan pola gerakan mahasiswa Gorontalo abad XX khususnya pada tahun 1990-2001. Penelitian ini menggunakan metode penelitian Kualitatif-deskriptif. -/- Guna mendapatkan data mengenai masalah di (...) atas, maka di lakukan pengumpulan sumber yaitu wawancara dengan tokoh-tokoh yang dinilai penulis mengetahui banyak informasi mengenai masalah dalam penelitian ini dan melalaui sumber-sumber tertulis berupa buku dan arsip atau referensi yang terkait. Data yang terkumpul kemudian diperiksa validitasnya melalui teknik triangulasi sumber dan triangulasi teori. Selanjutnya data dianalsis dengan menggunakan analisis interaktif yang terdiri dari tiga komponen yaitu: reduksi data, sajian data dan penarikan kesimpulan/verifikasi. -/- Setelah melalui tahapan diatas maka ditemukan bahwa proses terbentuknya pemahaman ideologi mahasiswa Gorontalo abad XX khsusnya pada tahun 1990-2001, dibentuk oleh dua faktor yaitu: faktor pengetahuan dan faktor masalah sosial. Kemudian, pola gerakan mahasiswa gorontalo abad XX khususnya pada tahun 1990-2001, memilki dua pola gerakan yaitu: gerakan melalui demonstrasi dan gerakan melalui dialog. (shrink)

Despite Lyotard’s proclaimed end of metanarratives in a post-modern predicament, metanarratives appear to be making a comeback. This is the case for antinatalism, a relatively recent ideological formation or moral philosophical perspective that has spawned a new social movement with an active presence in social media. The organizational and structural aspects of NSMs render them amenable to being labeled as ‘post-modern’. In this context, the emergence of ideologies as moral philosophies, such as antinatalism, loom like an outsider, or like (...) a retro fissure in a plastic canvass. The reason is that antinatalism shares the holistic, fundamentalist and totalizing discursive traits of modernist metanarratives that were heralded by Lyotard (1984) as being outmoded in a post-modern condition. Yet, this metanarrative is also different in fundamental aspects from traditional metanarratives. These aspects pertain to its rhetorical self-reflexivity and to its pre-occupation with rooting the propounded arguments in empirical particulars, rather than in a metaphysical or transcendentalist realm. This new form of metanarrative I call metametanarrative as it constitutes a philosophical regression, so to speak, in a pre post-modernist cultural milieu. (shrink)

If any area of current philosophy is so incendiary as to veer on violence, it is argument about a divide being’s existence. Hinman’s sober offering is possibly one of the most thorough apologetics in contemporary times, meriting serious consideration yet certain to draw fire. Since Darwin, the religious have taken up arms, both metaphorically and, in the case of World Trade Center and its imitators, literally. In turn, growing atheist movements reacted against such defensiveness. This upsurge in side-taking and regrouping (...) evidences a powerful human need for settling the issue. A peek at the arguments reveals a mess. One advantage of Hinman’s new work is that, among other goals, it attempts to order the mess. The work exudes care and some respect for the various perspectives. Its sheer breadth and depth of scholarship and capacity in articulating it attests the generally due respect of the many sides, which often exhibit the rational and irrational in one commentator. The central theme tying the various arguments together is that ideologies outside of the sciences’ themselves are informing science-based, evidential arguments about any divine’s existence. Many sides of the debate, including the monotheistic, are equally guilty. (shrink)

A standard problem with the objectivity of social scientific theory in particular is that it is either self-referential, in which case it seems to undermine itself as ideology, or self-excepting, which seem pragmatically self-refuting. Using the example of Marx and his theory of ideology, I show how self-referential theories that include themselves in their scope of explanation can be objective. Ideology may be roughly defined as belief distorted by class interest. I show how Marx thought that natural science was informed (...) by class interest but not therefore necessarily ideology. Capitalists have an interest in understanding the natural world (to a point) so that they can manipulate it for profit. Their survival in the marketplace often depends on their competitive success in doing so. The fact that their interventions into nature, driven by class interest, often succeed, is evidence of the reliability and truth of their natural scientific theories. -/- With social science, capitalists have a partial interest in understanding the world, so that they may maintain their class power, ideological hegemony, and a reasonably stable and self-reproducing economy. Some bourgeois social science, Marx thinks, is therefore vindicated the same way that natural science is, because of, not despite, its success in promoting the class interests that cause it. But the capitalist class, Marx thinks, also has an interest in obfuscating the truth about the social world. It would undermine the stability of capitalism, for example, for the bourgeoisie to adopt what Marx thinks to be the correct social theory, Marxism, and proclaim to the world that capitalism is exploitative and unstable. Capitalism creates a a need for ideological social theories that, driven by class interest, represent capitalism as just, natural, inevitable, and unalterable. If Marxism is correct, while these theories may further capitalist interests, they will not withstand the test of time as capitalist exploitation and instability engenders countersystemic political action. -/- How, then can we know, according to Marx, that Marxism is correct, as applied to itself? In part it is whether it succeeds in further the class interests that cause it. If workers adopt bourgeois theories and Marxism is right, they will find themselves frustrated in pursuit of goals that they have, such as improving their well-being, and if Marxism is wrong, then those theories will help them further their own goals. Similarly with Marxism: if it is right, then workers who adopt it should in the long run have more success in furthering their own goals, and if not, then not. But it is question begging to say that our confidence in the reliability of Marxism is enhanced by its successful promotion of goals that capitalists do not have but (according to Marxism) workers do. To avoid this problem it is necessary to compare the relative success of each sort of theory in promoting the interests and needs that the respective classes have independently of the theory, as well as by the usual criteria of scientific theory choice. -/- Thus the Soviet variant of Marxism was fairly decisively refuted by its failure to generate the support of its own designated constituency necessary to grow and survive. Whether the same is true of other varieties of Marxism or of capitalist social theory, it is, as Zhou En Lai said when asked whether the French Revolution had succeeded, too soon to tell, at least in any definitive way. However, and this is the point of the paper, an objective test of Marxism is possible even though Marxism says that all theory is informed by class interest. The question is whether the interests are in discovering or obfuscating the truth. The point is not limited to Marx, but applies to any self-referential social scientific theory that includes itself in its scope. -/- Keywords: ideology, self-referential theory, self-reference, reliabilism, objectivity, Marx, Marxism, sociology of science, class interest, classes, capitalism, bourgeoisie, workers, working class, social theory of knowledge, confirmation of scientific theory. (shrink)

Ethnographic study of Hippo Family Club, a foreign language learning club in Japan with chapters elsewhere, reveals a critique of foreign language teaching in Japanese schools and in the commercial English conversation industry. Club members contrast their own learning methods, which they view as “natural language acquisition”, with the formal study of grammar, which they see as uninteresting and ineffective. Rather than evaluating either the Hippo approach to learning or the teaching methods they criticize, however, this paper considers the ways (...) of thinking about language that club members come to share. Members view the club as a transnational organization that transcends the boundaries of the nation-state. Language learning connects the club members to a cosmopolitan world beyond the club, even before they interact with speakers of the languages they are learning. The analysis of club members’ ideologies of language and language learning illuminates not only the pragmatics of language use, but practices and outcomes of socialization and shared social structures. (shrink)

The article is devoted to the analysis of the ideological component of legal consciousness. Legal ideas give meaning and weight to evaluative criteria in legal norms, develop legal intuition, which is higher than dogmatic knowledge and bureaucratic hookworming. Ideology saturates the legal form with humanistic content. Commitment to ideals does not emasculate the thinking of lawyers to constructions and algorithms. The author sees legal harmony in the combination of ideological maximalism with legal minimalism. Статья посвящена анализу идеологического компонента (...) правосознания. Правовые идеи придают смысл и вес оценочным критериям в юридических нормах, развивают правовую интуицию, которая выше догматического знания и бюрократического крючкотворства. Идеология насыщает юридическую форму гуманистическим содержанием. Приверженность идеалам не выхолащивает мышление юристов до конструкций и алгоритмов. Правовая гармония видится автору в сочетании идейного максимализма с юридическим минимализмом. (shrink)

This paper contrasts five contemporary political philosophies – neutralism, postmodernism, pluralism, anarchism, and patriotism – and argues that the latter is superior. This is because of how patriotism relates to the various political ideologies, including liberalism, conservatism, socialism, nationalism, feminism, and so on. A new, patriotic conception of the political spectrum is then advanced, one based on how people should respond to conflict: those on the left would have us do so with conversation; those in the centre with negotiation; and (...) those on the right with force. -/- This is a new version of the paper originally published under the same name in Public Affairs Quarterly 15, no. 3 (July 2001): 193–217; as well as as chapter 1 of my Patriotic Elaborations: Essays in Practical Philosophy (Montreal and Kingston: McGill-Queen’s University Press, 2009). (shrink)

The philosophy of Louis Althusser is often contrasted with the ideas of Michel Foucault. At first sight, the disagreement seems to be about the concept of ideology: while Althusser seem to be huge advocate of the use of the concept, Foucault apparently dislikes and avoids the concept altogether. However, I argue in this article that this reading is only superficial and that it obscures the real debate between these two authors. Althusser, especially in his recently posthumously published Sur la reproduction (...) (1995), appears to agree on many points with Foucault. The real dispute lies not in the concept of ideology, but in its connection with its counterpart ‘science’. Both Althusser and Foucault were in a way epistemologists, focusing on the question on how sciences develop and how scientific practice works. Focussing on their shared background in the French epistemology, with authors such as Gaston Bachelard and Jean Cavaillès, the real discussion appears to be about whether science can really be opposed to ideology or not. Focusing on these aspects of their works can shed new lights on their oeuvre as well as on the nature of scientific practice. (shrink)

Mercedes Valmisa turns our attention to the relations between truth and practice in classical Chinese philosophy. In this tradition, truth is conceived of, in a pragmatic-like spirit, as a series of embodied beliefs and perspectives that lead to fitting dispositions, emotions, and actions (regardless of whether they accurately describe the world, or whether there are other competing beliefs and perspectives that equally accurately or inaccurately describe the world). This means that we should care about truth because of its normative power (...) to guide our behavior in the most fitting way, not because of a theoretical interest in accurately describing reality. Valmisa Oviedo traces the development of this conception of truth in the Mohists and Zhuangists, leading to two radically different sociopolitical and ethical positions: the Mohists used single-truth discourses to enforce ideological monopolies that could not allow pluralism in values, norms, beliefs, and practices, while the Zhuangists warned us against the dangers of such dogmatism. (shrink)

Here, I examine the epistemic relation between beliefs about the nature of sexual orientation (e.g., beliefs concerning whether orientation is dispositional) and beliefs about the taxonomy of orientation categories (e.g., beliefs concerning whether polyamorous is an orientation category). Current philosophical research gives epistemic priority to the former class of beliefs, such that beliefs about the taxonomy of orientation categories tend to be jettisoned or revised in cases of conflict with beliefs about the nature of sexual orientation. Yet, considering the influence (...) of ideology on beliefs about socially significant phenomena, I argue for an epistemic reversal. (shrink)

The psychological-ideological roots of philosophy. -/- ●●●●● 2022 UPDATE: The approach of this paper has been updated and developed further in Chapters 1 and 2 of the author’s 2021 book _Critique of Impure Reason: Horizons of Possibility and Meaning_. The book is available both in a printed edition (under ISBN 978-0-578-88646-6 from Barnes & Noble, Amazon, and other booksellers) and an Open Access eBook edition (available through Philpapers under the book’s title and other philosophy online archives).

As the international momentum of the school effectiveness movement continues, its exponents remain largely impervious to criticism. This paper argues that while they may not readily align themselves with the individualistic aspects of Conservative social philosophy, their methodology necessarily secretes an atomised social ontology. The charge of ideological commitment rests on the fact that the essentially positivist epistemology employed by school effectiveness researchers presupposes an ontology of closed systems and atomistic events. Thus any notion of the structuring of life-chances (...) is automatically ruled out of court. The reciprocity of social ontology and methodology is explored in order to account for the myopia of the school effectiveness movement. (shrink)

An examination of Sex and Gender under the most recent scientific discoveries in the areas of neuroscience, endocrinology, biology, psychology, medicine, and linguistics. Presented as part of the Conference "Gender: Ideology or Science?" at the "Accademia Tiberina," Rome, Italy, November 25, 2022.

African Ideologies and Socio-Political Issues: Innovative Trends and Advances.

The book provides a theoretical explanation of the major outcomes of Ethiopia’s social revolution, namely, the overthrow of Emperor Haile Selassie in 1974 and the implementation of a far-reaching Marxist-Leninist revolution by a military committee (the Derg) and its collapse in 1991. The book extensively discusses the question of knowing whether existing theories of revolution throw light on the eruption of a radical revolution in Ethiopia and, most of all, whether they can accommodate the major anomaly of a socialist revolution (...) being executed by a military committee that radicalized after the removal of the imperial regime. Hence the central thesis of the book: both the overthrow of the monarchical order and the radicalization of the Derg must be tied to social conditions that exasperated elite conflicts for scarce resources, with the consequence that the espousal of radical ideologies (socialism and ethnonationalism) became the sole avenue for the exclusive control of state power. Moreover, the book shows how the struggle of exclusive elites for the control of the state explains the Derg’s need to put its fate in the hands of a providential leader, to wit, Mengistu Haile Mariam. In light of the theoretical debate over the role of charismatic leaders in history, the book establishes how Mengistu’s narcissism led him to become the sole owner of the revolution and how his dictatorial rule brought about his own demise and that of the Derg, following the military defeat of the Ethiopian army in the hands of ethnonationalist insurgents. Another fundamental contribution of the book is a theoretical articulation of political conflicts and ideology that critically intervenes in the divisive issue of the primary cause of revolutions. Granted that ideology is more of a justification than a drive, the Ethiopian case illustrates how conflicts between mutually exclusive elites favor the path of political outbidding mobilizing utopian projects so as to galvanize the support of the masses. The perceived transcendence of utopia from partisan politics gives the proof that ideology is a predatory form of thinking in that it hijacks values belonging to different cognitive and affective realms for the purpose of empowering exclusionary interests. -/- . (shrink)

According to the Humean Best Systems Account, laws are generalizations in the best systematization of non-modal matters of fact. Recently, it has become popular to interpret the notion of a best system pragmatically. The _best_ system is sensitive to our interests—that is, to our goals, abilities, and limitations. This account promises a metaphysically minimalistic analysis of laws, but I argue that it is not as minimalistic as it might appear. Some of the concepts it employs are modally robust, leading to (...) a dilemma. (shrink)

There has been a lot of research on populism and conspiracy theories in the last century, and there is one thing in common in all researches․ In almost all studies, populism and conspiracy theories are viewed as threatening democracy, the establishment of a rational, constructive social-political dialogue. However, the ideological and content generalities of populism and conspiracy theories have not been sufficiently studied in the professional literature. In this study, the general ideological components of populism and conspiracy theories (...) have been summarized and some of the descriptive elements of populist conspiracy theories have been identified. These components are the machiavellian understanding of politics, the stratification of society on the basis of moral opposition ("good people" - "evil elite"), the demonization of elites, the mythological modeling of social-political processes. (shrink)

One of the main features that has characterized the Albanian political scene during these three decades of democratization, has been the problematic relationship that political parties have had with political ideologies as a linkage mechanism to mobilize their electorate and secure votes in elections. The relationship of Albanian political parties with certain political ideologies can be described as strained and problematic. This has happened because such ideologies have either remained too “tight” to the suit of action or policies that our (...) parties undertook when they were in power, or because political ideologies have not served these parties as an effective instrument, or as a linkage mechanism, to attract votes from the Albanian electorate. In this sense, this paper argues that Albanian political parties have increasingly relied on nonideological instruments and strategies to guarantee what is the main goal of political parties in every country: securing votes in elections. The aim of this paper is to address the causes of the problem of de-ideologization of Albanian political parties, seeing this as a problem that relates to and reflects the social structure of Albanian society during the period of its democratization after the ‘90s. (shrink)

Recently, some scholars have argued that testimonial injustice may not only be due to prejudice toward the speaker, but also prejudice toward the content of what the speaker says. I argue that such accounts do not merely expand our picture of epistemic injustice, but give us reason to radically revise our approach to reducing testimonial injustice. The dominant conception of this project focuses on reducing speaker prejudice. But even if one were to successfully do so, the frequency of content prejudice (...) means that one would still commit testimonial injustice in many of the same circumstances. I argue that we must reorient the project of reducing testimonial injustice toward critiquing the ideologies that produce it. I conclude with a sketch of what such a research program might look like. (shrink)