Abstract for Althusser and the Material Existence of Ideology

The purpose of my paper Althusser and the Material Existence of Ideology was to fully outline Louis Althussers theories regarding ideology and to provide examples in contemporary society where these theories could indeed be demonstrated. In doing this it also proved important to outline these very theories along with those found in early Marxism and in the writings of other Marxist thinkers. This was done because such a process would surely provide a thoroughly rounded view of ideology within Marxism, while also making us consider how such views have developed and how perhaps they might continue to do so. For this endeavour I specifically looked at Althussers essay Ideology and Ideological State Apparatuses (Notes towards an Investigation) (1970). With this in mind, I also looked to writings by Karl Marx such as The German Ideology and The Communist Manifesto . Having fully outlined Althussers theories of Ideological State Apparatuses and Repressive State Apparatuses, and how they fare in relation to traditional Marxism, I applied them to examples from contemporary society such as the notion of the American Dream, Afghanistan (when under Taliban rule) and drinking culture within Ireland. From this process of analysis and research it became apparent that Althussers claim of Ideology itself having a material existence was indeed exemplary of a Marxist understanding of ideology on a whole. Similarly the French theorists ideas of ISAs and RSAs prove immensely important to Marxism in the way that they develop upon original structures as outlined by Marx himself. The implications of this and indeed how these theories relate to contemporary society, demonstrate how Marxism is not dead and how there could perhaps be potential for new developments within the field. This in itself is surely the legacy that will be left by Louis Althusser.

Althusser and the Material Existence of Ideology

In his highly influential essay Ideology and Ideological State Apparatuses (Notes towards an Investigation) (1970), French Marxist Louis Althusser outlines his thesis that indeed Ideology has a material existence, contrary to traditional Marxist theory. This proves a largely revisionist view of Marxs original theory of ideology conceived as a pure illusion, a pure dream, i.e as nothingness (Norton, 1349) as summarised by Althusser himself. However Althusser argues that with regard to a particular individual, that his ideas are his material actions inserted into material practices governed by material rituals which are themselves defined by the material ideological apparatus from which derive the ideas of that subject (Norton, 1354). This idea of the material existence of ideology is itself focal to the notion of Ideology and Ideological State Apparatuses. In this essay I shall outline the basic pillars of Althussers overall thesis regarding the material existence of ideology in relation to the traditional Marxist views of Ideology. Doing this should give us an understanding of how Louis Althussers theory regarding the material existence of Ideology can be considered to be exemplary to a Marxist understanding of Ideology. Having achieved these tasks I shall endeavour to apply his theories of ideology, briefly, to examples related from contemporary culture, society and politics. I will however use these examples in different ways. Some of the examples chosen will be used to closely demonstrate different elements from Althussers thesis. Yet at the same time, I shall also aim to provide examples that reflect Marxist ideas of ideology on a whole. Let us first take a look at Althussers theories of Ideology and Ideological State Apparatuses and outline them fully. He begins by discussing the basic requirements of rudiment society.

Focal to this society is the Reproduction of Labour-Power, which the French theorist argues is achieved through a reproduction of the submission to the rules of the established order; that in order for the Capitalist Status Quo to be maintained, the state must manufacture consent (to borrow a phrase from theorists Herman and Chomsky). Althusser states that this compliance is in fact preserved through, what he calls, Ideological State Apparatuses. Examples of Ideological State Apparatuses include: the family, media, political parties, different churches and the education system. The school (but also other State institutions like the Church, or other apparatuses like the Army) teaches know-how, but in forms which ensure subjection to the ruling ideology or the mastery of its practice (Norton, 1337). Working within the state, we also have Repressive State Apparatuses such as the Army, the Police and prison system. However while outlining such concepts, Althusser is also careful to note that although Repressive State Apparatuses function massively and predominantly by repression (including physical repression), they also function secondarily by ideology, stating that there is no such thing as a purely repressive apparatus (Norton, 1342). One can also invert this in relation to ISAs. Discussion regarding ISAs brings us to Althussers own concept of interpellation, which we could look at as being: the way the individual is encouraged to see herself or himself as an entity free and independent of social forces (Barry, 165). Within this we can look at the individual as being largely helpless to the beliefs set upon him by ISAs. From thi s we can see how indeed ideology has a material existence since an individuals ideas are his material actions inserted into material practices governed by material rituals which are themselves defined by the material ideological apparatus from which derive the ideas of that subject (Norton, 1354). Althussers theory of interpellation makes us consider how the State or indeed particular authorities can make us think that we have as much choice as is physically possible, whereas in reality we as members of society or as individuals existing under a

certain authority may only be able to decide from a small selection already determined for us, e.g you can have any colour you like... as long as its black (Barry, 165). Of course Althussers theories regarding the material existence of ideology does conflict with the initial Marxist approach we see in The German Ideology. In Ideology and Ideological State Apparatuses, specifically on the subject of Ideology having no history, we find Althusser exclusively referring to Marxs own mode of thought regarding the matter of Ideology: ideology, then is for Marx an imaginary assemblage (brocolage), a pure dream, empty and vain, constituted by the days residues from the only full and positive reality, that of the concrete history of concrete material individuals materially producing their existence (Norton, 1349). For Marx, Ideology has no material existence. Consciousness can never be anything else than conscious existence, and the existence of men in their actual life process (Norton, 656). With this statement from The German Ideology, we can fully see Marxs own stance on the matter. Yet why should we consider Althussers thesis on the material existence of ideology as exemplary of a Marxist understanding of ideology? The French theorist revises Marxist understanding of the State in relation to his outlining of Ideological State Apparatuses. We see this specifically when he refers to traditional ideas of State Apparatuses within Marxist theory. Althusser states these as: the Governement, the Administration, the Army, the Police, the Courts, the Prisons, ect (Norton, 1341). He then notes that he will in future identify these institutions as Repressive State Apparatuses in his essay. Previous to this he acknowledges that in Marxs writings (principally the Communist Manifest and the Eighteenth Brumaire) that the State is recognised solely as a machine of repression (Norton, 1339). However Althusser develops this because he recognises in his thinking the distinction between State Apparatuses which operate through either ideology or repression and how Ideology itself can be used as effectively as repression.

Althusser attempts to account for systems in flexible terms. This is particularly prevalent with his term overdeterminism, which designates an effect which arises from a variety of causes... rather than from a single (in this case economic) factor (Barry, 163). This in my opinion is why Althussers thesis on the material existence of ideology is exemplary to the Marxist understanding of Ideology itself. It is because of the ways in which he chooses to update traditional Marxism. One can easily see how some of his ideas would conflict with this traditional Marxism however Althussers revision of these theories and systems of logic allows Marxism to grow and to continue. This of course is not say that Althusser was the sole revisionist of Marxism, but merely to suggest the importance of his ideas within the field itself. Now having fully outlined Louis Althussers thesis on the material existence of ideologies and having also looked at Marxs attitudes to ideology, let us now take a look at how these theories may be observed in contemporary culture, society and politics. First, consider the traditional notion of the American Dream. This vision or view of the possibilities for wealth in the American heartland is arguably the ultimate in capitalist illusion. Throughout the history of the United States the Dream itself, has acted as a large motivator in attracting immigrants. With the risk of oversimplifying the subject, the American Dream, in loose terms, carries forth the idea that anyone can make it so to speak within the United States. With this example it is also important to note the extreme nature of Capitalism in the United States which contrasts starkly with nation states in Europe, some of which make use of capitalist systems, while also acknowledging the need and benefit of socialist institutions such as universal healthcare, the importance of trade unions and social welfare. In analysing the American Dream, note first the use of dream in the title. This immediately suggest illusion, something which of course does not find itself agreeable with the concept of Marxism, which is largely built upon materialist philosophy; philosophy defined by

concrete, scientific, logical explanations of the world of observable fact(Barry, 156). The United States has traditionally been promoted as the land of the free. Of course such freedoms (such as the freedom to trade) are conducive to a competitive economic environment, however such freedoms cannot surely provide wealth for all. Considering this ultimately not everyone can make it in the United States. Only the few succeed. Yet it encourages everyone to take part in the Capitalist battleground, in the belief that everyone shall prevail. But such a battleground requires the reproduction of labour-power. This is ensured through the promotion of the ideology of the American Dream and it is the continual reproduction of the labour power that demonstrates the material existence of Ideology. We see the material existence of Ideology in relation to radically religious States. There are of course many religiously radical states in the world, however for the purpose of this essay, let us specifically examine the nation of Afghanistan when under Taliban rule during the late 1990s. During this period the Taliban regime introduced the practice of Sharia law into the country. Such laws banned music, television and cinema, brought in radical Islamic punishments such as public executions and amputations for crimes such as theft while also severely diminishing the rights of women. Briefly analysing the makeup of Afghanistan, while occupied by the Taliban, one can immediately recognise the presence of Repressive State Apparatuses in the form of Taliban soldiers. We can also see the presence of Ideological State Apparatuses such as the schools, the family (and the structures within) and the Mosques. Although we can understand how RSAs would indeed feature quite prominently in this example particularly in relation to the oppression of women and minority groups such as the Shiites, we can also similarly comprehend how ISAs would feature regardin g the maintenance of small social orders such as the family and communities largely in keeping with ideologies of traditional Sharia law. The maintenance of these small social orders then in turn consolidates control of Afghanistan by the Taliban.

Admittedly this final example may appear somewhat unusual however I believe it to be both relevant to and evident in Irish culture. My next point refers to the alcoholic tradition in Irish culture, which we in many ways associate with excess. This tradition of course does not relate to State control, instead referring to Ideological State Apparatuses, and in particular the family. In this case we could also consider the Community as an ISA. Of course the very use of the term ISA in this scenario does become problematic in its pertaining to the State and State control, but let us attempt to continue forward. From family and community a societal individual learns of the practices, procedures and norms of his/her society. We can understand how many could become educated in matters alcoholic through family i.e parents, siblings. Please note that I do not only refer to education in its formal sense. Individuals can also learn through observation. Others may do so through friends and other social interactions. However such a culture is maintained to an extent by such interactions. In this example, one learns that it is perhaps necessary to drink (depending on the time and place of course). The individual learns to accept that drinking is what I ought to do; such is the deep seated nature of the alcoholic culture in Ireland. This is not to say that everyone in Irish society consumes alcohol, and does so in a way that would suggest excessiveness, but one cannot deny the affects that such excessiveness has on health services in the State. Through the course of this essay we have seen how Louis Althussers theory of the material existence of Ideology proves exemplary to the Marxist understanding of Ideology. We have also looked at some examples where we have found these notions of Ideology present. We also observed briefly how Althusser himself sought to revise Marxist logic and how this has allowed for continued growth in Marxist study. However the use of these examples within this essay in many ways demonstrates how the work of Karl Marx and indeed Louis Althusser maintains its relevance today.

Bibliography: Althusser, Louis, Ideology and Ideological State Apparatuses, The Norton Anthology of Theory & Criticism, ed. Vincent B. Leitch, Second Edition, W. W. Norton & Company, Inc. (2010). (p1335-1361) Barry, Peter, Beginning Theory: An Introduction to Literary and Cultural Theory, Second edition, Manchester University Press (2002). (p. 156-166) Marx, Karl and Engels, Friedrich, The German Ideology, The Norton Anthology of Theory & Criticism, ed. Vincent B. Leitch, Second Edition, W. W. Norton & Company, Inc. (2010). (p655-657).