How to explain the hegemonic stability of neoliberal capitalism even in the midst of its crises? The emergence of ideology theories marked a re-foundation of Marxist research into the functioning of alienation and subjection. Going beyond traditional concepts of ‘manipulation’ and ‘false consciousness’, they turned to the material existence of hegemonic apparatuses and focused on the mostly unconscious effects of ideological practices, rituals and discourses. Jan Rehmann reconstructs the different strands of ideology theories ranging from Marx to Adorno/Horkheimer, from Lenin to Gramsci, from Althusser to Stuart Hall, from Bourdieu to W.F. Haug, from Foucault to Butler. He compares them in a way that a genuine dialogue becomes possible and applies the different methods to the ‘market totalitarianism’ of today’s high-tech-capitalism.

Theories of Ideology is sure to become the point of reference for all future scholarly attempts to understand ideology.

Jan Rehmann reconstructs the different strands of ideology theories, ranging from Marx to Adorno/Horkheimer, from Gramsci to Stuart Hall, from Althusser to Foucault, from Bourdieu to W.F. Haug. He puts them into dialogue with each other and applies them to today's high-tech-capitalism.

In this book J. M. Balkin offers a strikingly original theory of cultural evolution, a theory that explains shared understandings, disagreement, and diversity within cultures. Drawing on many fields of study--including anthropology, evolutionary theory, cognitive science, linguistics, sociology, political theory, philosophy, social psychology, and law--the author explores how cultures grow and spread, how shared understandings arise, and how people of different cultures can understand and evaluate each other's views. Cultural evolution occurs through the transmission of cultural information and know-how--cultural software--in human minds, Balkin says. Individuals embody cultural software and spread it to others through communication and social learning. Ideology, the author contends, is neither a special nor a pathological form of thought but an ordinary product of the evolution of cultural software. Because cultural understanding is a patchwork of older imperfect tools that are continually adapted to solve new problems, human understanding is partly adequate and partly inadequate to the pursuit of justice. Balkin presents numerous examples that illuminate the sources of ideological effects and their contributions to injustice. He also enters the current debate over multiculturalism, applying his theory to problems of mutual understanding between people who hold different worldviews. He argues that cultural understanding presupposes transcendent ideals and shows how both ideological analysis of others and ideological self-criticism are possible.

Although Marx’s concept of ideology has been a subject of considerable discussion, much of the debate has proved to be rather disappointing. There has been no systematic attempt to examine why Marx needed the concept of ideology, why it was an important concept for him and how it related to his views on truth and objectivity. This book, first published in 1982, considers these and other neglected questions. It explains why Marx continued to use the term ideology throughout his life to mean both idealism and apologia and traces the complex ways in which, according to Marx, such talented writers as Hegel became apologists. In conclusion the book outlines the lessons Marx learnt from his investigations into the nature and mechanism of ideology and discusses his theories of objectivity and truth.

Are theoretical tools nothing but political weapons? How can the two be distinguished from each other? What is the ideological role of theories like liberalism, neoliberalism or democratic theory? And how can we study the theories of actors from outside the academic world? This book examines these and related questions at the nexus of theory and ideology in International Relations. The current crisis of politics made it abundantly clear that theory is not merely an impartial and neutral academic tool, but instead is implicated in political struggles. However, it is also clear that it is insufficient to view theory merely as a political weapon. This book brings together contributions from a number of different scholarly perspectives to engage with these problems. The contributors, drawn from various fields of International Relations and Political Science, cast new light on the ever-problematic relationship between theory and ideology. They analyse the ideological underpinnings of existing academic theories and examine the theories of non-academic actors such as staff members of international organisations, Ecovillagers and liberal politicians. This edited volume is a must-read for all those interested in the contemporary political crisis and its relation to theories of International Relations.

The term "ideology" can cover almost any set of ideas, but its power to bewitch political activists results from its strange logic: part philosophy, part science, part spiritual revelation, all tied together in leading to a remarkable paradox--that the modern Western world, beneath its liberal appearance, is actually the most systematically oppressive system of despotism the world has ever seen. Alien Powers: The Pure Theory of Ideology takes this complex intellectual construction apart, analyzing its logical, rhetorical, and psychological devices and thus opening it up to critical analysis. Ideologists assert that our lives are governed by a hidden system. Minogue traces this notion to Karl Marx who taught intellectuals the philosophical, scientific, moral, and religious moves of the ideological game. The believer would find in these ideas an endless source of new liberating discoveries about the meaning of life, and also the grand satisfaction of struggling to overcome oppression. Minogue notes that while the patterns of ideological thought were consistent, there was little agreement on who the oppressor actually was. Marx said it was the bourgeoisie, but others found the oppressor to be males, governments, imperialists, the white race, or the worldwide Jewish conspiracy. Ideological excitement created turmoil in the twentieth century, but the defeat of the more violent and vicious ideologies--Nazism after 1945 and Communism after 1989--left the passion for social perfection as vibrant as ever. Activist intellectuals still seek to "see through" the life we lead. The positive goals of utopia may for the moment have faded, but the ideological hatred of modernity has remained, and much of our intellectual life has degenerated into a muddled and dogmatic skepticism. For Minogue, the complex task of "demystifying" the "demystifiers" requires that we should discover how ideology works. It must join together each of its complex strands of thought in order to understand the remarkable power of the whole.