Lenin and Philosophy and Other Essays

A Brief Note on the "Ideology and Ideological State Apparatuses" Essay

Recently, I had reason to return to this important essay. I found its revision of the old marxist materialism cum 'economism' surprisingly compelling. But certainly not in the way our author intended. Althusser, with Lacan and Deleuze, have all become the 'master-thinkers' of post-marxism. The impossibility of revolution in any economically advanced nation has brought us to this impasse. It is my contention that Marxism today is but another Ideological State Apparatus (ISA) that explains and (therefore) controls suffering. I know, our author, and his readers, all thought very differently...

"Ideology has a material existence", Althusser tells us. And certainly this is show more an advance over cold war orthodox marxism. ideology is no longer merely in minds, it is out here in bodies and institutions and their activities. With Althusser, ideology becomes a material force. Why is this important? Control the ideology of individuals and institutions and you control their behavior. Instead of thinking of individuals as causes, we now think of them as effects. They are all made (i.e., produced and reproduced) within the various ISA's. This process of control/production our author calls interpellation. ISA's, btw, are never to be confused with the Repressive State Apparatus. It consists of the Government, Police, Military, etc. ISA's consist of the Church, Family, Education, and so on.

The hope, the dream, of readers of this essay, was that by going into the universities (the Gramscian 'long march' through the institutions), leftist intellectuals could snatch interpellation from the ruling class and use it to revolutionize the ruled. It has been over 40 years since this essay first appeared. The ineffectiveness of the project is easy to see. Our scholars have become but another clerisy; explaining suffering, but powerless to change it. I give four stars because of the advance that Althussers understanding of ideology represented in its time.

After reading this essay I came away feeling that what historically is (and has been) called "Freedom" is little more than the arguments that (elements of) the ruling strata has with itself. And that in the end, all these new (post-marxist) movements that the liberals and soi-disant 'leftists' so enthuse over, such as vegetarianism and ecology and sex revolution, are so privileged because they in no way attack property. In this way they are not really any different from the role religion traditionally has had. Whether you are busy getting your life 'right' with God, with Tantra, with Mother Nature, or with Cauliflower, it threatens property relations not at all. And this is why these various positions (and there are many others) are so easily supported by factions within the ruling strata. It is exactly as Colonel Ireton indicated at the Putney Debates so long ago, everything is always said and done with an eye towards (protecting) property. Everything. The ISA's of our author are but another way to theoretically come to terms with the varied ramifications of this inescapable fact in ever-changing circumstances.

And certainly the situation has changed! Ireton was speaking at a time (1647, during the English Civil War) when most forms of property were fixed (land, housing) and one strove to pass it on intact to future generations. Yes, certainly Ireton was aware of nascent capital relations. In his replies to the Levellers he strives to win over the bustling market towns and their guilds and manufacturers to his position. But in Ireton's conception of property there is so little movement! It was the restlessness of Capital that would destroy ye olde landowners and their world far better than the levellers had ever imagined. It is this restlessness that produces not only new means of production and new relations of production, but also new forms of labor too. And the new worker, the ever-new workers need ever new forms of ideology in their ever changing circumstances. This explains the necessity of the proliferation of leftish 'new movements' while the old USSR was going through its decades long death throes. And it also suggests that in the decades (perhaps centuries) long process of globalization the theory of ISA's will find much more to explain...

Postmodern nihilism, ultimately, is the result of the failure of the socialist revolutionary project to overcome capitalism. This failure is the root cause of the proliferation of theory in the academy. Given the inescapable fact of the dissatisfaction of people with/in capitalism, new ways, and ever new ways, had to be found to deal with this dissatisfaction. The multiplication of theoretical positions in the academy was one way; the antics of mass culture beyond the ivy tower was another. All of this was necessary; people always need explanations for their sacrifices and sufferings. - And they also need to forget or ignore the fact that these explanations change nothing at all.

The inability of socialism to overcome capitalism, not only through the USSR but in the streets of the advanced capitalist states, means that the battle for socialism must be fought on a different terrain than it was fought in the twentieth century. The question that now needs to be asked, the problem that now needs to be faced by marxists everywhere, is if all that is left of marxism is that it is nothing but another ideological position within theory manufacturing academia, how is marxism itself not another 'Ideological State Apparatus' that is enthused over by trend setting liberal cum leftists within and beyond the ruling strata?

It was the ceaseless movement of capital, not theory, that destroyed Ireton's beloved landowners. And I have come to believe that it is only the same relentless movement that will one day destroy Capitalism. show less