Unravels the many different definitions of ideology, explores the history of the concept from the Enlightenment to postmodernism, and interprets the works of ...

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)

This study is divided into three parts: the classical tradition; Althusser and after; and modern debates. It includes chapters on class consciousness, ideology and utopia, and the epistemology of sociology, looking at the work of Georg Lukas, Karl Mannheim and Lucien Goldman respectively.

The history of ideology and its definition continues to occupy scholars across a range of disciplines. Contrary to the vast volume of earlier work on ideology however, this books provides a challenging new theory of ideology, one that is capable of explaining not only the internal structures of ideologies, but also how ideologies function in society. In formulating theory that is capable of providing the first insights into the internal structures of ideologies while simultaneously explaining how discourse structures may be (...) used in the production and reproduction of ideologies, van Dijk offers a highly important theoretical bridge between the micro and macro structures of society. This book will be essential for all students of discourse studies, communication, social psychology, sociology, and political science. (shrink)

A major contribution to the social scientific understanding of how people make sense of their lives, Ideological Dilemmas presents an illuminating new approach to the study of everyday thinking. Contradictory strands abound within both ideology and common sense. In contrast to many modern theorists, the authors see these dilemmas of ideology as enabling, rather than inhibiting: thinking about them helps people to think meaningfully about themselves and the world. The dilemmas within ideology and their effects on thinking are explored (...) through the analysis of what people say in specific key situations: education, medical care, race and gender. The authors identify common ideological themes running through the common-sense discourses they analyse. They highlight the tensions between themes of equality and authority, freedom and necessity, individuality and collectivity. Time and again, the contradictions between these ideological themes crop up as respondents argue and puzzle over their social worlds. Written with refreshing clarity, the discussion cuts across the boundary which often separates sociology from social psychology. Sociologists are reminded that the reproduction of ideology involves individual processes of thinking; social psychologists are urged to recognize the ideological nature of thought. (shrink)

Ideal theory has been extensively contested on the grounds that it is ideology: namely, that it performs the distorting social role of reifying and enforcing unjust features of the status quo. Indeed, a growing number of philosophers adopt a nonideal methodology—which dispenses with ideal theory—because of this ideology critique. I argue, however, that such philosophers are confused about the ultimate dialectical upshot of this critique even if it succeeds. I do so by constructing a parallel—equally plausible—ideology critique of nonideal methodology; (...) specifically, I argue that capitalist and managerial social attitudes have commodified people’s conception of justice and induced suspicion of ideal theory, which is not construed as having direct practical value. Consequently, nonideal methodology performs the distorting role of reifying and enforcing the hegemonies of capitalism and managerialism. Ideal theory and nonideal methodology are, therefore, in symmetrically bad positions. (shrink)

Racism, sexism, and other forms of injustice are more than just bad attitudes; after all, such injustice involves unfair distributions of goods and resources. But attitudes play a role. How central is that role? Tommie Shelby, among others, argues that racism is an ideology and takes a cognitivist approach suggesting that ideologies consist in false beliefs that arise out of and serve pernicious social conditions. In this paper I argue that racism is better understood as a set of practices, attitudes, (...) social meanings, and material conditions, that systematically reinforce one another. Attitudes play a role, but even the cognitive/affective component of ideologies should include culturally shared habits of mind and action. These habits of mind distort, obscure, and occlude important facts about subordinated groups and result in a failure to recognize their interests. How do we disrupt such practices to achieve greater justice? I argue that this is sometimes, but not always, best achieved by argument or challenging false beliefs, so social movements legitimately seek other means. (shrink)

The theoretical virtue of parsimony values the minimizing of theoretical commitments, but theoretical commitments come in two kinds : ontological and ideological. While the ontological commitments of a theory are the entities it posits, a theory’s ideological commitments are the primitive concepts it employs. Here, I show how we can extend the distinction between quantitative and qualitative parsimony, commonly drawn regarding ontological commitments, to the domain of ideological commitments. I then argue that qualitative ideological parsimony is (...) a theoretical virtue. My defense proceeds by demonstrating the merits of qualitative ideological parsimony and by showing how the qualitative conception of ideological parsimony undermines two notable arguments from ideological parsimony: David Lewis’ defense of modal realism and Ted Sider’s defense of mereological nihilism. (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 and ideological state apparatuses (Notes towards an investigation) -- Reply to John Lewis -- Freud and Lacan -- A letter on art in reply to André Daspre.

This paper offers an account of ideology in terms of social meanings. Such meanings - constituting a cultural technē - are public, conflicting, and fragmented; yet because they guide our practices, they frame our agency and identities. A cultural technē is ideological when it perpetuates unjust subordination; ideology critique offers liberating alternatives.

Looks at the contemporary problems of alienation and separation, and discusses the attempts of various Jewish groups to learn from the mistakes and accomplishments of modernism.

Ideology is one of the most controversial terms in the political vocabulary, exciting both revulsion and inspiration. This book examines the reasons for those views, and explains why ideologies deserve respect as a major form of political thinking. It investigates the centrality of ideology both as a political phenomenon and as an organizing framework of political thought and action. It explores the changing understandings of ideology as a concept, and the arguments of the main ideologies. By employing the latest insights (...) from a range of disciplines, the reader is introduced to the vitality and force of a crucial resource at the disposal of societies, through which sense and purpose is assigned to the political world. (shrink)

_Ideology and Utopia_ argues that ideologies are mental fictions whose function is to veil the true nature of a given society. They originate unconsciously in the minds of those who seek to stabilise a social order. Utopias are wish dreams that inspire the collective action of opposition groups which aim at the entire transformation of society. Mannheim shows these two opposing elements to dominate not only our social thought but even unexpectedly to penetrate into the most scientific theories in philosophy, (...) history and the social sciences. This new edition contains a new preface by Bryan S. Turner which describes Mannheim's work and critically assesses its relevance to modern sociology. The book is published with a comprehensive bibliography of Mannheim's major works. (shrink)

2015 Reprint of Original 1936 American Edition. Exact facsimile of the original edition, not reproduced with Optical Recognition Software. Karl Mannheim was a Hungarian-born sociologist, influential in the first half of the 20th century and one of the founding fathers of classical sociology as well as a founder of the sociology of knowledge. His essays on the sociology of knowledge have become classics in the field. In "Ideology and Utopia" he argued that the application of the term ideology ought to (...) be broadened. He traced the history of the term from what he called a "particular" view. This view originally saw ideology as the perhaps deliberate obscuring of facts. Over time this view gave way to a "total" conception (most notably in Marx), which argued that a whole social group's thought was formed by its social position (e.g. the proletariat's beliefs were conditioned by their relationship to the means of production). However, he called for a further step, which he called a general total conception of ideology, in which it was recognized that everyone's beliefs-including the social scientist's-were a product of the context they were created in. Mannheim points out social class, location and generation as the greatest determinants of knowledge. He feared this could lead to relativism but proposed the idea of relationism as an antidote. To uphold the distinction, he maintained that the recognition of different perspectives according to differences in time and social location appears arbitrary only to an abstract and disembodied theory of knowledge. (shrink)

Metaphysicians now typically distinguish between a theory’s ontology and its ideology. But besides a few cursory efforts, no one has explained the role of ideology in theory choice. In this paper I develop a framework for discussing how differing approaches to ideology impact metaphysical disputes. I first provide an initial characterization of ideology and develop two contrasting types of criteria used to evaluate its quality. In using externalist criteria, we judge the quality of a theory’s ideology by its relation to (...) external features of the world. In contrast, in using internalist criteria, we judge the quality of a theory’s ideology by features internal to the theory and the theorizer, e.g. the intelligibility of the terminology employed. I then argue for an unrestricted application of externalist criteria, what I call maximal realism. According to maximal realism, we ought to apply externalist criteria to the entirety of a theory’s ideology—to not only predicates but also to quantifiers and logical operators. I defend maximal realism from what I take to be the best objection to it: that the view leads to bad questions. As part of my defense, I argue that those who would restrict their application of externalist criteria either adopt an unjustified partition of ideology or reject seemingly benign questions. Finally, I apply my discussion of ideology to two extant metaphysical disputes. (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)

Are sagging pants cool? Are cows food? Are women more submissive than men? Are blacks more criminal than whites? Taking the social world at face value, many people would be tempted to answer these questions in the affirmative. And if challenged, they can point to facts that support their answers. But there is something wrong about the affirmative answers. In this chapter, I draw on recent ideas in the philosophy of language and metaphysics to show how the assertion of a (...) generic claim of the sort in question ordinarily permits one to infer that the fact in question obtains by virtue of something specifically about the subject so described, i.e., about women, or blacks, or sagging pants. In the examples I’ve offered, however, this implication inference is unwarranted. The facts in question obtain by virtue of broad system of social relations within which the subjects are situated, and are not grounded in intrinsic or dispositional features of the subjects themselves. The background relations are obscured, however, and as a result, the assertion is at least systematically misleading; a denial functions to block the problematic implication. Revealing such implications or presuppositions and blocking them is a crucial part of ideology critique. (shrink)

We propose an account of the subject’s cognition that allows for a full articulation of the phenomenon of ideology. We argue that ideology operates at the level of the a priori: 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 argue, it is contingent, and therefore revisable. More precisely, it is conditioned materially: it (...) must be understood as an activity, continuous with and shaped by material social practice. We conclude with some remarks about the possibility of agency over one’s relativized, materially conditioned a priori; that is, over the possibility of critique. (shrink)

In this paper, I explore and defend ideology critique as a method that is descended from the project of the critique of reason. Specifically, I interpret ideology critique as operating through what critical theory calls the dialectics of immanence and transcendence. Turning to Hegel and Marx, I further argue that the dialectics of immanence and transcendence must be more concretely understood as the dialectics of life and self-consciousness. Understanding the relation between life and self-consciousness is crucial for ideology critique because (...) what ideologies distort is the relation between self-consciousness and life, a relation that is fundamental to the actualization of human freedom. I argue that ideologies are social pathologies, or wrong ways of living. I analyze two concepts that illuminate the method of ideology critique in particular: Hegel’s “Idea,” and Marx’s Gattungswesen (species-being). These two concepts provide the normative basis for reconsidering ideology critique in light of a non-reductive critical naturalism. (shrink)

Demographic differences among consumer groups have become increasingly important to the development of marketing strategies. Marketers depend heavily on the sales force to implement strategies at the consumer level and, not surprisingly, different groups may view the salesperson’s role differently. Unfortunately, unethical sales practices targeted at various consumer groups, and especially at seniors, have been utilized as well. The purpose of this study is to provide initial empirical evidence of the ethical ideological make-up of four age segments outlined by (...) Strauss and Howe (1991, Generations: The History of America’s Future 1584–2069, Morrow, New York) and to examine the propensity for these groups (seniors, in particular) to respond differentially to potentially unethical sales tactics. Data were collected from 179 respondents representing the four generational age groups. MANOVA revealed that the seniors in this study were distinct with respect to ethical ideology and less accepting of unethical sales tactics. Managerial implications are discussed for sales organizations to maximize their effectiveness across consumer groups. (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)

This paper examines the role of ideology in the emergence of the empirical sciences and the evolution of philosophy. It argues that the orientation of the religious ideology, Christianity, at the epistemological and ontological levels was very instrumental in the emergence of the empirical sciences in the area dominated by the culture of the Western (Latin) church. This claim is demonstrated by an analysis of the theoretical and methodological orientation of pre-Christian Europe, the epistemological and other philo- sophical values sponsored (...) by Christianity, as well as a comparative analysis of other cultural regions where such philosophical values did not exist. The paper then explores the evolution of philosophy after the emergence of the empirical sciences. It points out that the progress of philosophy along rational lines and the generation of knowledge thereof is not equivalent to embracing the method of the empirical sciences (scientism), but rather is a rediscovery of the rational attitude bearing in mind the context in which it has to operate. (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)

Critical scholarship often presents corporate social responsibility (CSR) as a reflection or embodiment of neoliberalism. Against this sort of sweeping political characterization we argue that CSR can indeed be considered a liberal concept but that it embodies a “varieties of liberalism.” Building theoretically on the work of Michael Freeden on liberal languages, John Ruggie and Karl Polanyi on embedded forms of liberalism, and Michel Foucault on the distinction between classical liberalism and neoliberalism, we provide a conceptual treatment and mapping of (...) the ideological positions that constitute the bulk of modern scholarly CSR debate. Thus, we distinguish between embedded liberalism, classical liberalism, neoliberalism, and re-embedded liberalism. We develop these four orientations in turn and show how they are engaged in “battles of ideas” over the meaning and scope of corporate responsibilities—and how they all remain relevant for an understanding of contemporary debates and developments in the field of CSR and corporate sustainability. (shrink)

This paper explores communicative punishment from a non-idealized perspective. I argue that, given the specific racial dynamics involved, and given the broader social and historical context in which they are embedded, American policing and punishment function as a form of racially derogatory discourse. Understood as communicative behavior, criminal justice activities express a commitment to a broader ideology. Given the facts about how the American justice system actually operates, and given its broader socio-political context, American carceral behaviors express a commitment to (...) the same types of derogatory, subordinating anti-minority ideologies that are paradigmatically conveyed through racial slurs and similar forms of derogatory speech. Moreover, I argue, this derogatory meaning presents a significant obstacle to adequate criminal justice reform. (shrink)

The hope for a better future can, and frequently does, motivate political action. Political hope is therefore often considered a positive force. However, not all forms of political hope are beneficial. Some scholars and activists claim that some kinds of hope also function as an ideology. I argue that we can give a precise meaning to the notion of ‘ideological hope,’ and I argue that to say of a given instance of hope that it is ‘ideological’ means more (...) than that it is irrational or immoral. I distinguish two forms of ideological hope: forms where the ideological nature of hope derives from underlying ideological beliefs and judgments, and structural forms. The case of structurally ideological hope shows that even the rational hopes of political agents can undermine their purposes by binding them to distorted political self-understandings. (shrink)

Judith Butler is often referred to as a thinker who disputes the positive view of recognition shared by many social and political philosophers today and advances a more "ambivalent" account of recognition. While I agree with this general characterization of Butler’s account, I think that it is not yet adequately understood what precisely makes recognition ambivalent for Butler. Usually, Butler is read as providing an ethical critique of recognition. According to this reading, Butler believes that it is important for persons (...) to be recognized but that recognition is at the same time experienced as oppressive and hence is ethically ambivalent. Against this reading, I advance the view that Butler does not develop an ethical critique but rather an ideology critique of recognition. What makes recognition ambivalent for Butler is, as I will argue, that it can serve social functions behind the backs of the participants and be implicated in the reproduction of problematic social orders. I elaborate this argument by drawing on Butler’s analyses of the violent exclusion of genders that are not unambiguously male or female from the social realm, which, on my reading, is directly connected to the recognition of persons as male or female in everyday life. (shrink)

Ideology often has been regarded by sociologists as an elusive and muddy concept. We believe that the understanding of this core concept can be improved by the use of constructs drawn from a pragmatic, interactionist perspective. We argue specifically that 1) ideologies are based on a set of relatively simple metaphors and images to which people respond on the basis of their shared experience and expectations; 2) ideologies are not purely cognitive, but depend principally on emotional responses; 3) ideologies are (...) presented at such times and in such ways as to enhance the public impression of presenters and/or adherents; ideological enactment is fundamentally dramaturgical and interactional; and 4) ideologies are linked to groups and to the relationships between groups, which in turn depend on a set of resources in order to enact ideologies effectively. Ideologies are symbolic, affective, behavioral, and relational. In focusing on these themes, we avoid some overabstract conceptions of ideology that are endemic in social scientific literature. Instead we emphasize how ideologies can be linked to lived experience and to social interaction-a microsociological grounding of ideology. To understand the dynamics of ideology we examine ideologies about the environment, drawing from an ethnographic investigation of amateur mushroom collectors. (shrink)

Ideology and ideological state apparatuses -- Reply to John Lewis -- Freud and Lacan -- A letter on art in reply to André Daspre.

Differences in ethical ideology are thought to influence individuals'' reasoning about moral issues (Forsyth and Nye, 1990; Forsyth, 1992). To date, relatively little research has addressed this proposition in terms of business-related ethical issues. In the present study, four groups, representing four distinct ethical ideologies, were created based on the two dimensions of the Ethical Position Questionnaire (idealism and relativism), as posited by Forsyth (1980). The ethical judgments of individuals regarding several business-related issues varied, depending upon their ethical ideology.

Theories of recognition often acknowledge that some forms of recognition can be ideological. Only recently have authors also begun to ask whether all ideological phenomena involve a more basic form of misrecognition of epistemic agents. I argue that an expressivist reconstruction of the Marxian theory of ideology can help us to understand what forms of misrecognition are involved in ideology. According to this understanding, ideological discourses reflect the rules of hierarchical social practices and impose limits on the (...) capacity of subjects to challenge dominant conceptual distinctions. While rational epistemic subjects will tend to experience such limits as misrecognition, this does not require any negative interpersonal attitudes on the part of others. Therefore, at least some forms of ideology involve primarily structural, rather than interpersonal, misrecognition. I argue that ideologies that persist without involving widespread false beliefs can best be understood in this way and that neoliberalism is a paradigmatic example of such an ideology. (shrink)

From Ideologies to Public Philosophies: An Introduction to Political Theory provides a comprehensive and systematic account of the major ideologies of the 19th and 20th centuries—along with contemporary and emerging outlooks—to address the essential questions of political theory. Explores the major ideologies of the 19th and 20th centuries while making clear distinctions for the reader between often-confused interpretations of ideologies Engaging “reader friendly” style will appeal to students and facilitate sophisticated discussions Develops and defends pluralism as a broad public policy (...) that is accepted by diverse political groups. (shrink)

Is ideology critique equipped to handle the hyperreal? Larry Alan Busk analyzes Michael Crichton’s 1973 film Westworld as a symptom of the ideological complexity of the current political and cultural conjuncture.

The current World Anti-doping Code can be characterised as a tough approach to doping. In this paper we investigate how the World Anti-Doping Agency justifies this tough approach. To this end, WADA advances two justificatory arguments. It maintains, first, that protection of the spirit of sport warrants tough measures and, second, that athletes have voluntarily consented to the Code. We argue that in the way they are presented by WADA, neither of these arguments can withstand scrutiny. In the second part (...) of the paper, we go on to show that these arguments are in fact ideological in nature. The specific aim of these arguments is not to be correct, but rather to distort social reality, because in this way they can be used to ward off any critical discussion of the Code. We conclude that WADA’s interest is to create a façade of justice, not in serving justice itself. (shrink)

In this provocative and original work, Slavoj Zizek takes a look at the question of human agency in a postmodern world. From the sinking of the Titanic to Hitchcock's Rear Window, from the operas of Wagner to science fiction, from Alien to the Jewish Joke, the author's acute analyses explore the ideological fantasies of wholeness and exclusion which make up human society. Linking key psychoanalytical and philosophical concepts to social phenomena such as totalitarianism and racism, the book explores the (...) political significance of these fantasies of control. In so doing, The Sublime Object of Ideology represents a powerful contribution to a psychoanalytical theory of ideology, as well as offering persuasive interpretations of a number of contemporary cultural formations. -- Back cover. (shrink)

Beyond Ideology addresses the predominance of television news. This research attempts to rise above partisanship, that is, go beyond ideology in order to focus on cultural influences, if any, that may exist in the network newsrooms.

Language, Ideology, and the Human: New Interventions redefines the critical picture of language as a system of signs and ideological tropes inextricably linked to human existence. Offering reflections on the status, discursive possibilities, and political, ideological and practical uses of oral or written word in both contemporary society and the work of previous thinkers, this book traverses South African courts, British clinics, language schools in East Timor, prison cells, cinemas, literary criticism textbooks and philosophical treatises in order to (...) forge a new, diversified perspective on language, ideology, and what it means to be human. This truly international and interdisciplinary collection explores the implications that language, always materialising in the form of a historically and ideologically identifiable discourse, as well as the concept of ideology itself, have for the construction, definition and ways of speaking about 'the human'. Thematically arranged and drawing together the latest research from experts around the world, Language, Ideology, and the Human offers a view of language, ideology and the human subject that eschews simplifications and binary definitions. With contributions from across the social sciences and humanities, this book will appeal to scholars from a range of disciplines, including sociology, cultural studies, anthropology, law, linguistics, literary studies, philosophy and political science. © Sanja Bahun, Dušan Radunović and the contributors 2012. All rights reserved. (shrink)