Althusser defines ideology as “the system of the ideas and representations which dominate the mind of a man or a social group” (32). The idea of domination is key to this definition. Althusser distinguishes between particular ideologies and ideology in general, and this distinction is based on the former having a history of their own and the latter not having a history of its own (34-35). Although Althusser’s claim that ideology in general has no history of its own is identical to Marx understanding of ideology, there is a marked difference between the two. While Marx sees ideology as “an imaginary assemblage …, a pure dream, empty and vain, constituted by the ‘day’s residues’ from the only full and positive reality, that of the concrete history of concrete material individuals materially producing their existence” (34), Althusser views it as a reality “endowed with a structure and a functioning such as to make it a non-historical reality, i.e. an omni-historical in the sense in which that structure and functioning are immutable, present in the same form throughout what we can call history” (35).
Althusser compares his claim that ideology (in general) has no history with Freud’s proposition that ‘the unconscious is eternal’ (35), and based on this comparison, he takes his argument a step further and says “ideology is eternal, exactly like the unconscious” (35). This advancement of the argument is based on the assumption that ideology is “not transcendent to all (temporal) history, but omnipresent, trans-historical and therefore immutable in form throughout the extent of history” (35).
In this sense, Althusser’s conception of ideology in general appears to be a reality with a specific structure and functioning that provides the condition of possibility to specific ideologies, which, according to Athusser, have histories of their own and “always express class positions” (33). The specific ideologies need to be understood against the broader picture of ideology in general. Althusser’s understanding of ideology in general projects it as a universal reality with a specific structure and functioning. This universality is important in understanding his claim, “there is no practice except by and in an ideology” (44), which implies that ideology is a predefined and inescapable human reality. This idea that ideology is a predefined and inescapable human reality sets the scene for his proposition that “individuals are always-already interpellated by ideology as subjects” (50). The fact that ideology is omnipresent, trans-historical, and immutable suggests that ideology in general is not only universal, but also a constant that determines the way the human practices are.
Althusser compares his claim that ideology (in general) has no history with Freud’s proposition that ‘the unconscious is eternal’ (35), and based on this comparison, he takes his argument a step further and says “ideology is eternal, exactly like the unconscious” (35). This advancement of the argument is based on the assumption that ideology is “not transcendent to all (temporal) history, but omnipresent, trans-historical and therefore immutable in form throughout the extent of history” (35).
In this sense, Althusser’s conception of ideology in general appears to be a reality with a specific structure and functioning that provides the condition of possibility to specific ideologies, which, according to Athusser, have histories of their own and “always express class positions” (33). The specific ideologies need to be understood against the broader picture of ideology in general. Althusser’s understanding of ideology in general projects it as a universal reality with a specific structure and functioning. This universality is important in understanding his claim, “there is no practice except by and in an ideology” (44), which implies that ideology is a predefined and inescapable human reality. This idea that ideology is a predefined and inescapable human reality sets the scene for his proposition that “individuals are always-already interpellated by ideology as subjects” (50). The fact that ideology is omnipresent, trans-historical, and immutable suggests that ideology in general is not only universal, but also a constant that determines the way the human practices are.
Works
Althusser, Louis. “Ideology and Ideological State Apparatuses (Notes towards an Investigation).” On Ideology. London: Verso, 2008. 1-60. Print.