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The concept of ideology in Marx's world-view.

机译：马克思世界观中的意识形态概念。

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摘要

The word "ideology" is one of the most elusive, ambiguous, and equivocal terms in modern literature. Since it was Karl Marx who adapted and popularized this term, without troubling to define or articulate it, the problem of "ideology" can be largely attributed to his usage. The clarification and definition of his casual and careless treatment of this troublesome concept is, therefore, a worthy and difficult enterprise.; Since "ideology" is a compound term, the first step to define it is to analyze its parts, "idea" and "logos." Although this preliminary analysis seems to be the most obvious starting point toward the clarification and definition of Marx's concept of "ideology," no one, to my knowledge, has done this before. In regards to "idea" (in both philosophic and ordinary language variations) there are, in fact, several passages in Marx's writing which show the linguistic roots of his "ideology" as a criticism of philosophic idealism and political conservatism. Regarding the "logos" of "ideology" I suggest a different meaning: not the "study of" but "expression of." After one reunites "idea" and "logos" and defines "ideology" in its entirety, the term's pejorative and political connotations come into light.; Consequently, since Marx's "ideology" is a pejorative conception, it should be contrasted with what he considered to represent "truth," i.e. "science." That is because to claim that certain things are false would demand an explanation as to what is true.; The most important components of his "science," however, are the "materialist conception" and "praxis," which are basically incompatible with each other. Then the question becomes whether or not this incompatibility would undermine our definition of "ideology."; My answer is that it does not. But even if it did, we should choose the "materialist conception" at the expense of laying aside "praxis." I contend that since all purposeful "acts" are basically subjective, and since some "ideologists" are "practitioners" of the ruling class, "praxis" is not as effective to oppose the pejorative definition of "ideology" as the "materialist conception." The latter, on the other hand, candidly opposes "subjectivity" and "illusion," the elements so inherent in "ideology."
机译：“意识形态”一词是现代文学中最难以捉摸，模棱两可和模棱两可的术语之一。由于正是卡尔·马克思在不费力地定义或表达该术语的情况下对其进行了修改和推广，因此“意识形态”问题可以很大程度上归因于他的用法。因此，他对这种麻烦的概念的随意和粗心对待的澄清和定义是一个值得而艰巨的事业。由于“意识形态”是一个复合术语，定义它的第一步是分析其各个部分“思想”和“徽标”。尽管这种初步的分析似乎是澄清和定义马克思的“意识形态”概念的最明显的起点，但据我所知，还没有人做到这一点。关于“思想”（在哲学和普通语言的变体中），实际上，马克思的著作中有几段文字表明了马克思“思想”作为哲学唯心主义和政治保守主义的批评的语言学根源。关于“意识形态”的“徽标”，我提出了不同的含义：不是“研究”，而是“表达”。当一个人重新组合了“思想”和“徽标”并完整地定义了“意识形态”后，该名词的贬义和政治含义就暴露出来了。因此，由于马克思的“意识形态”是贬义性的概念，因此应与马克思认为的“真理”即“科学”相对比。这是因为要声称某些事情是错误的，就需要对什么是正确的做出解释。然而，他的“科学”最重要的组成部分是“唯物论”和“实践”，它们基本上是互不相容的。然后问题就变成这种不兼容是否会破坏我们对“意识形态”的定义。我的回答是，事实并非如此。但是即使这样做，我们也应该选择“唯物主义的观念”，以牺牲“实践”为代价。我认为，由于所有有目的的“行为”基本上都是主观的，并且由于某些“思想家”是统治阶级的“执业者”，因此“实践”在反对“意识形态”的贬义定义方面不如在“唯物主义概念”上有效。 ”另一方面，后者坦率地反对“主观性”和“幻觉”，这是“意识形态”中固有的要素。

著录项

  • 作者

    Khazaee, Malek Khosrow.;

  • 作者单位

    The Claremont Graduate University.;

  • 授予单位 The Claremont Graduate University.;
  • 学科 Philosophy.
  • 学位 Ph.D.
  • 年度 1988
  • 页码 168 p.
  • 总页数 168
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 哲学理论;
  • 关键词

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