An ideology is a collection of normative beliefs and values that an individual or group holds for other than purely epistemic reasons.[1] The term is especially used to describe a system of ideas and ideals which forms the basis of economic or political theory and policy.[2] In political science it is used in a descriptive sense to refer to political belief systems.[3] In social science there are many political ideologies.

The term was coined by Antoine Destutt de Tracy, a French Enlightenment aristocrat and philosopher, who conceived it in 1796 as the "science of ideas" during the French Reign of Terror by trying to develop a rational system of ideas to oppose the irrational impulses of the mob. However, in contemporary philosophy it is narrower in scope than that original concept, or the ideas expressed in broad concepts such as worldview, The Imaginary and in ontology.[4]

In the sense defined by French Marxist philosopher Louis Althusser, ideology is "the imagined existence (or idea) of things as it relates to the real conditions of existence".

Etymology and history

The term "ideology" was born during the Reign of Terror of French Revolution, and acquired several other meanings thereafter.

The word, and the system of ideas associated with it, was coined by Antoine Destutt de Tracy in 1796,[5] while he was in prison pending trial during the Terror. The word was created by assembling the words idea, from Greek ἰδέα (near to the Lockean sense) and -logy, from -λογία. He devised the term for a "science of ideas" he hoped would form a secure foundation for the moral and political sciences. He based the word on two things: 1) sensations people experience as they interact with the material world; and 2) the ideas that form in their minds due to those sensations. He conceived "Ideology" as a liberal philosophy that would defend individual liberty, property, free markets, and constitutional limits on state power. He argues that among these aspects ideology is the most generic term, because the science of ideas also contains the study of their expression and deduction.[6]

The coup that overthrew Maximilien Robespierre allowed Tracy to pursue his work.[6][5]

Tracy reacted to the terroristic phase of the revolution (during the Napoleonic regime) by trying to work out a rational system of ideas to oppose the irrational mob impulses that had nearly destroyed him.

Napoleon Bonaparte came to view 'Ideology' a term of abuse, which he often hurled against his liberal foes in Tracy's Institutional. According to Karl Mannheim's historical reconstruction of the shifts in the meaning of ideology, the modern meaning of the word was born when Napoleon used it to describe his opponents as "the ideologues". Karl Marx adopted this negative sense of the term and used it in his writings (he described Tracy as a "fischblütige Bourgeoisdoktrinär", a fishblooded bourgeois doctrine).[7]

Tracy's major book, The Elements of Ideology, was soon translated into the major languages of Europe, and in the next generation, when post-Napoleonic governments adopted a reactionary stance, influenced the Italian, Spanish and Russian thinkers who had begun to describe themselves as "liberals" and who attempted to reignite revolutionary activity in the early 1820s (these included the Carlist rebels in Spain, the Carbonari societies in France and Italy, and the Decembrists in Russia).

In the century after Tracy, the term ideology moved back and forth between positive and negative connotations.

(Perhaps the most accessible source for the near-original meaning of ideology is Hippolyte Taine's work on the Ancien Régime (the first volume of "Origins of Contemporary France"). He describes ideology as rather like teaching philosophy by the Socratic method, but without extending the vocabulary beyond what the general reader already possessed, and without the examples from observation that practical science would require. Taine identifies it not just with Destutt De Tracy, but also with his milieu, and includes Condillac as one of its precursors. (Destutt de Tracy read the works of Locke and Condillac while he was imprisoned during the Reign of Terror.))

The term "ideology" has dropped some of its pejorative sting, and has become a neutral term in the analysis of differing political opinions and views of social groups.[8] While Karl Marx situated the term within class struggle and domination,[9][10] others believed it was a necessary part of institutional functioning and social integration.[11]


During considerable analysis of different ideological patterns, some have described the analysis as meta-ideology (the study of the structure, form, and manifestation of ideologies).

Recent analysis tends to posit that ideology is a coherent system of ideas that rely on a few basic assumptions about reality that may or may not have any factual basis. Through this system, ideas become coherent repeated patterns through the subjective ongoing choices that people make. These ideas serve as the seed around which further thought grows. Believers in ideology range from passive acceptance through fervent advocacy to true belief. According to most recent analysis, ideologies are neither necessarily right nor wrong.

Definitions, such as by Manfred Steger and Paul James emphasize both the issue of patterning and contingent claims to truth:

Ideologies are patterned clusters of normatively imbued ideas and concepts, including particular representations of power relations. These conceptual maps help people navigate the complexity of their political universe and carry claims to social truth.[12]

The works of George Walford and Harold Walsby, done under the heading of systematic ideology, are attempts to explore the relationships between ideology and social systems. Charles Blattberg offers an account that distinguishes political ideologies from political philosophies.[13]

David W. Minar describes six different ways the word "ideology" has been used:

  1. As a collection of certain ideas with certain kinds of content, usually normative
  2. As the form or internal logical structure that ideas have within a set
  3. By the role ideas play in human-social interaction
  4. By the role ideas play in the structure of an organization
  5. As meaning, whose purpose is persuasion
  6. As the locus of social interaction

For Willard A. Mullins an ideology should be contrasted with the related (but different) issues of utopia and historical myth. An ideology is composed of four basic characteristics:

  1. it must have power over cognition
  2. it must be capable of guiding one's evaluations;
  3. it must provide guidance towards action; and
  4. it must be logically coherent.

Terry Eagleton outlines (more or less in no particular order) some definitions of ideology:[14]

  1. The process of production of meanings, signs and values in social life
  2. A body of ideas characteristic of a particular social group or class
  3. Ideas that help legitimate a dominant political power
  4. False ideas that help legitimate a dominant political power
  5. Systematically distorted communication
  6. Ideas that offer a position for a subject
  7. Forms of thought motivated by social interests
  8. Identity thinking
  9. Socially necessary illusion
  10. The conjuncture of discourse and power
  11. The medium in which conscious social actors make sense of their world
  12. Action-oriented sets of beliefs
  13. The confusion of linguistic and phenomenal reality
  14. Semiotic closure[15]
  15. The indispensable medium in which individuals live out their relations to a social structure
  16. The process that converts social life to a natural reality

The German philosopher Christian Duncker called for a "critical reflection of the ideology concept" (2006). In his work, he strove to bring the concept of ideology into the foreground, as well as the closely connected concerns of epistemology and history. In this work, the term ideology is defined in terms of a system of presentations that explicitly or implicitly claim to absolute truth.

There are many different kinds of ideologies: political, social, epistemological, and ethical.

Marxist view

Karl Marx
Karl Marx posits that a society's dominant ideology is integral to its superstructure.

In the Marxist economic base and superstructure model of society, base denotes the relations of production and modes of production, and superstructure denotes the dominant ideology (religious, legal, political systems). The economic base of production determines the political superstructure of a society. Ruling class-interests determine the superstructure and the nature of the justifying ideology—actions feasible because the ruling class control the means of production. For example, in a feudal mode of production, religious ideology is the most prominent aspect of the superstructure, while in capitalist formations, ideologies such as liberalism and social democracy dominate. Hence the great importance of the ideology justifying a society; it politically confuses the alienated groups of society via false consciousness.

Some explanations have been presented. György Lukács proposes ideology as a projection of the class consciousness of the ruling class. Antonio Gramsci uses cultural hegemony to explain why the working-class have a false ideological conception of what their best interests are. Marx argued that "The class which has the means of material production at its disposal has control at the same time over the means of mental production."[16]

The Marxist formulation of "ideology as an instrument of social reproduction" is conceptually important to the sociology of knowledge,[17] viz. Karl Mannheim, Daniel Bell, and Jürgen Habermas et al. Moreover, Mannheim has developed, and progressed, from the "total" but "special" Marxist conception of ideology to a "general" and "total" ideological conception acknowledging that all ideology (including Marxism) resulted from social life, an idea developed by the sociologist Pierre Bourdieu. Slavoj Žižek and the earlier Frankfurt School added to the "general theory" of ideology a psychoanalytic insight that ideologies do not include only conscious, but also unconscious ideas.

Louis Althusser's ideological state apparatuses

Louis Althusser proposed both spiritual and materialistic conception of ideology, which made use of a special type of discourse: the lacunar discourse. A number of propositions, which are never untrue, suggest a number of other propositions, which are. In this way, the essence of the lacunar discourse is what is not told (but is suggested).

For example, the statement "All are equal before the law", which is a theoretical groundwork of current legal systems, suggests that all people may be of equal worth or have equal opportunities. This is not true, for the concept of private property and power over the means of production results in some people being able to own more (much more) than others. This power disparity contradicts the claim that all share both practical worth and future opportunity equally; for example, the rich can afford better legal representation, which practically privileges them before the law.

Althusser also proffered the concept of the ideological state apparatus to explain his theory of ideology. His first thesis was "ideology has no history": while individual ideologies have histories, interleaved with the general class struggle of society, the general form of ideology is external to history.

For Althusser, beliefs and ideas are the products of social practices, not the reverse. His thesis that "ideas are material" is illustrated by the "scandalous advice" of Pascal toward unbelievers: "Kneel and pray, and then you will believe." What is ultimately ideological for Althusser are not the subjective beliefs held in the conscious "minds" of human individuals, but rather discourses that produce these beliefs, the material institutions and rituals that individuals take part in without submitting it to conscious examination and so much more critical thinking.

Ideology and the Commodity in the works of Guy Debord

The French Marxist theorist Guy Debord, founding member of the Situationist International, argued that when the commodity becomes the "essential category" of society, i.e. when the process of commodification has been consummated to its fullest extent, the image of society propagated by the commodity (as it describes all of life as constituted by notions and objects deriving their value only as commodities tradeable in terms of exchange value), colonizes all of life and reduces society to a mere representation, The Society of the Spectacle.[18]

Silvio Vietta: ideology and rationality

The German cultural historian Silvio Vietta described the development and expansion of Western rationality from ancient times onwards as often accompanied by and shaped by ideologies like that of the "just war", the "true religion", racism, nationalism, or the vision of future history as a kind of heaven on earth in communism. He said that ideas like these became ideologies by giving hegemonic political actions an idealistic veneer and equipping their leaders with a higher and, in the "political religions" (Eric Voegelin), nearly God-like power, so that they became masters over the lives (and the deaths) of millions of people. He considered that ideologies therefore contributed to power politics irrational shields of ideas beneath which they could operate as manifestations of idealism.[19][20]

Eric Hoffer: unifying agents

The American philosopher Eric Hoffer identified several elements that unify followers of a particular ideology:[21]

1) Hatred: "Mass movements can rise and spread without a God, but never without belief in a devil.".[22] The "ideal devil" is a foreigner.[23]

2) Imitation: "The less satisfaction we derive from being ourselves, the greater is our desire to be like others ... the more we mistrust our judgment and luck, the more are we ready to follow the example of others."[24]

3) Persuasion: The proselytizing zeal of propagandists derives from "a passionate search for something not yet found more than a desire to bestow something we already have".[25]

4) Coercion: Hoffer asserts that violence and fanaticism are interdependent.[26] People forcibly converted to Islamic or communist beliefs become as fanatical as those who did the forcing.[27] "It takes fanatical faith to rationalize our cowardice."[28]

5) Leadership: Without the leader, there is no movement. Often the leader must wait long in the wings until the time is ripe. He calls for sacrifices in the present, to justify his vision of a breathtaking future. The skills required include: audacity, brazenness, iron will, fanatical conviction; passionate hatred, cunning, a delight in symbols; ability to inspire blind faith in the masses and a group of able lieutenants.[29] Charlatanism is indispensable, and the leader often imitates both friend and foe, "a single-minded fashioning after a model". He will not lead followers towards the "promised land", but only "away from their unwanted selves".[30]

6) Action: Original thoughts are suppressed, and unity encouraged, if the masses are kept occupied through great projects, marches, exploration and industry.[31]

7) Suspicion: "There is prying and spying, tense watching and a tense awareness of being watched." This pathological mistrust goes unchallenged and encourages conformity, not dissent.[32]

Ronald Inglehart

Ronald Inglehart of the University of Michigan is author of the World Values Survey, which, since 1980, has mapped social attitudes in 100 countries representing 90% of global population. Results indicate that where people live is likely to closely correlate with their ideological beliefs. In much of Africa, South Asia and the Middle East, people prefer traditional beliefs and are less tolerant of liberal values. Protestant Europe, at the other extreme, adheres more to secular beliefs and liberal values. Alone among high-income countries, the United States is exceptional in its adherence to traditional beliefs, in this case Christianity.

Political ideologies

In social studies, a political ideology is a certain ethical set of ideals, principles, doctrines, myths, or symbols of a social movement, institution, class, or large group that explains how society should work, and offers some political and cultural blueprint for a certain social order. Political ideologies are concerned with many different aspects of a society, including (for example): the economy, education, health care, labor law, criminal law, the justice system, the provision of social security and social welfare, trade, the environment, minors, immigration, race, use of the military, patriotism, and established religion.

Political ideologies have two dimensions:

  1. Goals: how society should work
  2. Methods: the most appropriate ways to achieve the ideal arrangement

There are many proposed methods for the classification of political ideologies, each of these different methods generate a specific political spectrum. Ideologies also identify themselves by their position on the political spectrum (such as the left, the center or the right), though precision in this respect can very often become controversial. Finally, ideologies can be distinguished from political strategies (e.g., populism) and from single issues that a party may be built around (e.g. legalization of marijuana). Philosopher Michael Oakeshott provides a good definition of ideology as "the formalized abridgment of the supposed sub-stratum of the rational truth contained in the tradition".

A political ideology largely concerns itself with how to allocate power and to what ends power should be used. Some parties follow a certain ideology very closely, while others may take broad inspiration from a group of related ideologies without specifically embracing any one of them. Each political ideology contains certain ideas on what it considers the best form of government (e.g., democracy, demagogy, theocracy, caliphate etc.), and the best economic system (e.g. capitalism, socialism, etc.). Sometimes the same word is used to identify both an ideology and one of its main ideas. For instance, "socialism" may refer to an economic system, or it may refer to an ideology that supports that economic system.

Studies of the concept of ideology itself (rather than specific ideologies) have been carried out under the name of systematic ideology.

Post 1991, many commentators claim that we are living in a post-ideological age,[33] in which redemptive, all-encompassing ideologies have failed, and this view is often associated with Francis Fukuyama's writings on "the end of history".[34] On the other hand, Nienhueser sees research (in the field of human resource management) as ongoingly "generating ideology".[35]

Slavoj Zizek has pointed out how the very notion of post-ideology can enable the deepest, blindest form of ideology. A sort of false consciousness or false cynicism, engaged in for the purpose of lending one's point of view the respect of being objective, pretending neutral cynicism, without truly being so. Rather than help avoiding ideology, this lapse only deepens the commitment to an existing one. Zizek calls this "a post-modernist trap".[36] Peter Sloterdijk advanced the same idea already in 1988.[37]

There are several studies that show that affinity to a specific political ideology is heritable.[38][39][40][41][42][43][44][45][46]

Government ideology

When a political ideology becomes a dominantly pervasive component within a government, one can speak of an ideocracy.[47] Different forms of government utilize ideology in various ways, not always restricted to politics and society. Certain ideas and schools of thought become favored, or rejected, over others, depending on their compatibility with or use for the reigning social order.


"Madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back", said John Maynard Keynes.[48] How do ideologies become part of government policy? In The Anatomy of Revolution, Crane Brinton said that new ideology spreads when there is discontent with the old regime.[49] Extremists such as Lenin and Robespierre will overcome more moderate revolutionaries.[50] This stage is soon followed by Thermidor, a reining back of revolutionary enthusiasm under pragmatists like Stalin and Napoleon Bonaparte who bring "normalcy and equilibrium".[51] A very similar sequence ("men of ideas>fanatics>practical men of action") occurs in Eric Hoffer, The True Believer,[52] and Brinton's sequence is reiterated by J. William Fulbright.[53] The revolution thus becomes established as an Ideocracy, but its rise is likely to be checked by a Political midlife crisis.

Epistemological ideologies

Even when the challenging of existing beliefs is encouraged, as in scientific theories, the dominant paradigm or mindset can prevent certain challenges, theories, or experiments from being advanced.

A special case of science adopted as ideology is that of ecology, which studies the relationships among living things on Earth. Perceptual psychologist James J. Gibson believed that human perception of ecological relationships was the basis of self-awareness and cognition itself. Linguist George Lakoff has proposed a cognitive science of mathematics wherein even the most fundamental ideas of arithmetic would be seen as consequences or products of human perception—which is itself necessarily evolved within an ecology.

Deep ecology and the modern ecology movement (and, to a lesser degree, Green parties) appear to have adopted ecological sciences as a positive ideology.

Some accuse ecological economics of likewise turning scientific theory into political economy, although theses in that science can often be tested. The modern practice of green economics fuses both approaches and seems to be part science, part ideology.

This is far from the only theory of economics raised to ideology status. Some notable economically based ideologies include neoliberalism, monetarism, mercantilism, mixed economy, social Darwinism, communism, laissez-faire economics, and free trade. There are also current theories of safe trade and fair trade that can be seen as ideologies.

Psychological research

Psychological research[54] increasingly suggests that ideologies reflect (unconscious) motivational processes, as opposed to the view that political convictions always reflect independent and unbiased thinking. Jost, Ledgerwood and Hardin proposed in 2008 that ideologies may function as prepackaged units of interpretation that spread because of basic human motives to understand the world, avoid existential threat, and maintain valued interpersonal relationships.[54] These authors conclude that such motives may lead disproportionately to the adoption of system-justifying worldviews. Psychologists have generally found that personality traits, individual difference variables, needs, and ideological beliefs seem to have a common thread.

Ideology and semiotic theory

According to the semiotician Bob Hodge, ideology "identifies a unitary object that incorporates complex sets of meanings with the social agents and processes that produced them. No other term captures this object as well as 'ideology'. Foucault's 'episteme' is too narrow and abstract, not social enough. His 'discourse', popular because it covers some of ideology's terrain with less baggage, is too confined to verbal systems. 'Worldview' is too metaphysical, 'propaganda' too loaded. Despite or because of its contradictions, 'ideology' still plays a key role in semiotics oriented to social, political life."[55] Authors such as Michael Freeden have also recently incorporated a semantic analysis to the study of ideologies.

Sociological uses

Sociologists define ideology as "cultural beliefs that justify particular social arrangements, including patterns of inequality".[56] Dominant groups use these sets of cultural beliefs and practices to justify the systems of inequality that maintain their group's social power over non-dominant groups. Ideologies use a society's symbol system to organize social relations in a hierarchy, with some social identities being superior to other social identities, which are considered inferior. The dominant ideology in a society is passed along through the society's major social institutions, such as the media, the family, education, and religion.[57] As societies changed throughout history, so did the ideologies that justified systems of inequality.[56]

Sociological examples of ideologies include: racism; sexism; heterosexism; ableism; and ethnocentrism.[58]


  • "We do not need ... to believe in an ideology. All that is necessary is for each of us to develop our good human qualities. The need for a sense of universal responsibility affects every aspect of modern life." – the Dalai Lama.[59]
  • "The function of ideology is to stabilize and perpetuate dominance through masking or illusion." – Sally Haslanger[60]
  • " ideology differs from a simple opinion in that it claims to possess either the key to history, or the solution for all the ‘riddles of the universe,’ or the intimate knowledge of the hidden universal laws, which are supposed to rule nature and man." -Hannah Arendt[61]

See also


  1. ^ Honderich, Ted (1995). The Oxford Companion to Philosophy. Oxford University Press. ISBN 978-0-19-866132-0.
  2. ^ Oxford Dictionaries definition; retrieved 20/02/2019 definition/ideology
  3. ^ "PII: B0080448542007227" (PDF). Retrieved 2019-01-28.
  4. ^ Steger, Manfred B.; James, Paul (2013). "Levels of Subjective Globalization: Ideologies, Imaginaries, Ontologies". Perspectives on Global Development and Technology. 12 (1–2): 17–40. doi:10.1163/15691497-12341240.
  5. ^ a b Hart, David M. (1 January 2002). "Life and Works of Antoine Louis Claude, Comte Destutt de Tracy". Library of Economics and Liberty.
  6. ^ a b Kennedy, Emmet (Jul–Sep 1979). ""Ideology" from Destutt De Tracy to Marx". Journal of the History of Ideas. 40 (3): 353–368. Bibcode:1961JHI....22..215C. doi:10.2307/2709242. JSTOR 2709242.
  7. ^ De Tracy, Destutt (1801) Les Éléments d'idéologie, 3rd ed. (1817), p. 4, cited by: Mannheim, Karl (1929) Ideologie und Utopie, 2nd footnote in the chapter The problem of "false consciousness"
  8. ^ Eagleton, Terry (1991) Ideology. An introduction, Verso, pg. 2
  9. ^ Tucker, Robert C (1978). The Marx-Engels Reader, W. W. Norton & Company, pg. 3.
  10. ^ Marx, MER, pg. 154
  11. ^ Susan Silbey, "Ideology" at Cambridge Dictionary of Sociology.
  12. ^ James, Paul; Steger, Manfred (2010). Globalization and Culture, Vol. 4: Ideologies of Globalism. London: Sage Publications.
  13. ^ Blattberg, Charles, "Political Philosophies and Political Ideologies", in Patriotic Elaborations: Essays in Practical Philosophy, Montreal and Kingston: McGill-Queen's University Press, 2009.[1]
  14. ^ Eagleton, Terry (1991) Ideology: An Introduction, Verso, ISBN 0-86091-319-8
  15. ^ Eagleton, Terry (28 January 1991). Ideology: An Introduction. Verso. ISBN 9780860915386 – via Google Books.
  16. ^ Marx, Karl (1978a). "The Civil War in France", The Marx-Engels Reader 2nd ed. New York: W.W. Norton & Company.
  17. ^ In this discipline, there are lexical disputes over the meaning of the word "ideology" ("false consciousness" as advocated by Marx, or rather "false position" of a statement in itself is correct but irrelevant in the context in which it is produced, as in Max Weber's opinion): Buonomo, Giampiero (2005). "Eleggibilità più ampia senza i paletti del peculato d'uso? Un'occasione (perduta) per affrontare il tema delle leggi ad personam". Diritto&Giustizia Edizione Online.  – via Questia (subscription required)
  18. ^ Guy Debord (1995). The Society of the Spectacle. Zone Books.
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  21. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, p. 91 et seq.
  22. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, p. 91.
  23. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, p. 93.
  24. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, pp. 101-2.
  25. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, p. 110.
  26. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, p. 107.
  27. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, pp. 107–8.
  28. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951.
  29. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, pp. 112-14.
  30. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, pp. 116-19.
  31. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, pp. 120-21.
  32. ^ Eric Hoffer, The True Believer, Harper Perennial, 1951, p. 124.
  33. ^ Bell, D. The End of Ideology: On the Exhaustion of Political Ideas in the Fifties (2000) (2nd ed.). Cambridge, Massachusetts: Harvard University Press, pg. 393
  34. ^ Fukuyama, F. (1992)The End of History and the Last Man. USA: The Free Press, xi
  35. ^ Nienhueser, Werner (2011). "Empirical Research on Human Resource Management as a Production of Ideology" (PDF). Management Revue. 22 (4): 367–393. doi:10.1688/1861-9908_mrev_2011_04_Nienhueser. ISSN 0935-9915. Retrieved 2015-08-27. [...] current empirical research in HRM is generating ideology.
  36. ^ Zizek, Slavoj (2008). The Sublime Object of Ideology (2nd ed.). London: Verso. pp. xxxi, 25–27. ISBN 978-1-84467-300-1.
  37. ^ Sloterdijk, Peter (1988). Critique of Cynical Reason. US: University of Minnesota Press. ISBN 978-0-8166-1586-5.
  38. ^ Bouchard, T. J., and McGue, M. (2003). "Genetic and environmental influences on human psychological differences." Journal of Neurobiology, 54 (1), 44–45.”
  39. ^ Cloninger, et al. (1993).
  40. ^ Eaves, L. J., Eysenck, H. J. (1974). "Genetics and the development of social attitudes." Nature, 249, 288–289.”
  41. ^ Alford, (2005). "Are Political Orientations Genetically Transmitted?",%20et%20al%202005%20APSR%20Genetics.pdf
  42. ^ Hatemi, P. K., Medland, S. E., Morley, K. I., Heath, A. C., Martin, N.G. (2007). "The genetics of voting: An Australian twin study." Behavior Genetics, 37 (3), 435–448.
  43. ^ Hatemi, P. K., Hibbing, J., Alford, J., Martin, N., Eaves, L. (2009). "Is there a 'party' in your genes?" Political Research Quarterly, 62 (3), 584–600.
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  48. ^ The General Theory, p383-4
  49. ^ Brinton, chapter 2
  50. ^ Brinton, CH 6
  51. ^ Brinton, CH 8
  52. ^ Hoffer, chapters 15, 16,17
  53. ^ Fulbright, The Arrogance of Power, 1967, chapters 3-7
  54. ^ a b Jost, John T., Ledgerwood, Alison, & Hardin, Curtis D. (2008). "Shared reality, system justification, and the relational basis of ideological beliefs." Social and Personality Psychology Compass, 2, 171–186
  55. ^ Bob Hodge, "Ideology", at Semiotics Encyclopedia Online.
  56. ^ a b Macionis, John J. (2010). Sociology (13th ed.). Upper Saddle River, N.J.: Pearson Education. p. 257. ISBN 978-0-205-74989-8. OCLC 468109511.
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  59. ^ The Dalai Lama's Book of Wisdom, edited by Matthew Bunson, Ebury Press, 1997, p. 180.
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  61. ^ The Origins of Totalitarianism, Harcourt, 1968, p.159.


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  • James, Paul; Steger, Manfred (2010). Globalization and Culture, Vol. 4: Ideologies of Globalism. London: Sage Publications.
  • Lukács, Georg (1919–23) History and Class Consciousness [3]
  • Malesevic, Sinisa and Iain Mackenzie (ed). Ideology after Poststructuralism. London: Pluto Press.
  • Mannheim, Karl (1936) Ideology and Utopia Routledge
  • Marx, Karl ([1845–46] 1932) The German Ideology [4]* Minogue, Kenneth (1985) Alien Powers: The Pure Theory of Ideology, Palgrave Macmillan, ISBN 0-312-01860-6
  • Minar, David M. (1961) "Ideology and Political Behavior", Midwest Journal of Political Science. Midwest Political Science Association.
  • Mullins, Willard A. (1972) "On the Concept of Ideology in Political Science." The American Political Science Review. American Political Science Association.
  • Owen, John (2011) "The Clash of Ideas in World Politics: Transnational Networks, States, and Regime Change, 1510-2010", Princeton University Press, ISBN 0-691-14239-4
  • Pinker, Steven. (2002) The Blank Slate: The Modern Denial of Human Nature New York: Penguin Group. ISBN 0-670-03151-8
  • Sorce Keller, Marcello. "Why is Music so Ideological, Why Do Totalitarian States Take It So Seriously: A Personal View from History, and the Social Sciences", Journal of Musicological Research, XXVI(2007), no. 2-3, pp. 91–122.
  • Steger, Manfred B.; James, Paul (2013). "Levels of Subjective Globalization: Ideologies, Imaginaries, Ontologies". Perspectives on Global Development and Technology. 12 (1–2): 17–40. doi:10.1163/15691497-12341240.
  • Verschueren, Jef. (2012) Ideology in Language Use: Pragmatic Guidelines for Empirical Research Cambridge University Press. ISBN 978-1-107-69590-0
  • Zizek, Slavoj (1989) The Sublime Object of Ideology Verso. ISBN 0-86091-971-4

External links


Ba'athism (Arabic: البعثية‎, al-Baʿathīyah IPA: [alˈbaʕθija], from بعث baʿath IPA: [baʕθ], meaning "renaissance" or "resurrection") is an Arab nationalist ideology that promotes the development and creation of a unified Arab state through the leadership of a vanguard party over a progressive revolutionary government. The ideology is officially based on the theories of the Syrian intellectuals Michel Aflaq (according to the Iraqi-led Ba'ath Party), Zaki al-Arsuzi (according to the Syrian-led Ba'ath Party) and Salah al-Din al-Bitar.

A Ba'athist society seeks enlightenment, renaissance of Arab culture, values and society. It supports the creation of one-party states and rejects political pluralism in an unspecified length of time – the Ba'ath party theoretically uses an unspecified amount of time to develop an enlightened Arabic society. Ba'athism is based on principles of Arab nationalism, pan-Arabism, Arab socialism as well as social progress and it is a secular ideology. A Ba'athist state supports socialist economics to a varying degree and supports public ownership over the heights of the economy, but opposes the confiscation of private property. Socialism in Ba'athist ideology does not mean state socialism or economic equality, but modernisation and Ba'athists believe that socialism is the only way to develop an Arab society which is free and united.

The two Ba'athist states which have existed (Iraq and Syria) forbade criticism of their ideology through authoritarian governance. These governments have been labelled as neo-Ba'athist because the form of Ba'athism developed in Iraq and Syria was very different from the Ba'athism of Aflaq and al-Bitar.

Big Stick ideology

Big stick ideology, big stick diplomacy, or big stick policy refers to U.S. President Theodore Roosevelt’s foreign policy: "speak softly and carry a big stick, you will go far." Roosevelt described his style of foreign policy as "the exercise of intelligent forethought and of decisive action sufficiently far in advance of any likely crisis."The idea is negotiating peacefully but also having strength in case things go wrong. Simultaneously threatening with the "big stick", or the military, ties in heavily with the idea of Realpolitik, which implies a pursuit of political power that resembles Machiavellian ideals. It is comparable to gunboat diplomacy, as used in international politics by imperial powers.


In political and social sciences, communism (from Latin communis, "common, universal") is the philosophical, social, political, and economic ideology and movement whose ultimate goal is the establishment of the communist society, which is a socioeconomic order structured upon the common ownership of the means of production and the absence of social classes, money, and the state.Communism includes a variety of schools of thought, which broadly include Marxism and anarchism (anarcho-communism), as well as the political ideologies grouped around both. All of these share the analysis that the current order of society stems from its economic system, capitalism; that in this system there are two major social classes; that conflict between these two classes is the root of all problems in society; and that this situation will ultimately be resolved through a social revolution.

The two classes are the working class—who must work to survive and who make up the majority within society—and the capitalist class—a minority who derives profit from employing the working class through private ownership of the means of production.

The revolution will put the working class in power and in turn establish social ownership of the means of production, which according to this analysis is the primary element in the transformation of society towards communism.

Critics of communism can be roughly divided into those concerning themselves with the practical aspects of 20th century communist states and those concerning themselves with communist principles and theory.Marxism-Leninism and democratic socialism were the two dominant forms of socialism in the 20th century; democratic socialism advocates economic reform through gradual democratic legislative action rather than through revolution.

Green politics

Green politics (also known as ecopolitics) is a political ideology that aims to create an ecologically sustainable society rooted in environmentalism, nonviolence, social justice and grassroots democracy. It began taking shape in the western world in the 1970s and since then Green parties have developed and established themselves in many countries around the globe and have achieved some electoral success.

The political term Green was used initially in relation to die Grünen (German for "the Greens"), a Green party formed in the late 1970s. The term "political ecology" is sometimes used in academic circles, but in the latter has come to represent an interdisciplinary field of study, as the academic discipline offers wide-ranging studies integrating ecological social sciences with political economy in topics such as degradation and marginalization, environmental conflict, conservation and control and environmental identities and social movements.Supporters of green politics share many ideas with the ecology, conservation, environmentalism, feminism and peace movements. In addition to democracy and ecological issues, green politics is concerned with civil liberties, social justice, nonviolence, sometimes variants of localism and tends to support social progressivism. The party's platform is largely considered left in the political spectrum.

The Green ideology has connections with various other ecocentric political ideologies, including ecosocialism, ecoanarchism and ecofeminism, but to what extent these can be seen as forms of Green politics is a matter of debate.As the left-wing green political philosophy developed, there also came into separate existence unrelated and polar opposite movements on the right that include ecological components such as green conservatism and eco-capitalism.

Ideology of the Communist Party of the Soviet Union

The ideology of the Communist Party of the Soviet Union (CPSU) was Marxism–Leninism, an ideology of a centralised, planned economy and a vanguardist one-party state, which was the dictatorship of the proletariat. The Soviet Union's ideological commitment to achieving communism included the development socialism in one country and peaceful coexistence with capitalist countries while engaging in anti-imperialism to defend the international proletariat, combat capitalism and promote the goals of communism. The state ideology of the Soviet Union—and thus Marxism–Leninism—derived and developed from the theories, policies and political praxis of Lenin and Stalin.


Juche (; Korean: 주체/主體, lit. 'subject'; Korean pronunciation: [tɕutɕʰe]; usually left untranslated or translated as "self-reliance") is the official state ideology of North Korea, described by the government as "Kim Il-sung's original, brilliant and revolutionary contribution to national and international thought". It postulates that "man is the master of his destiny", that the Korean masses are to act as the "masters of the revolution and construction" and that by becoming self-reliant and strong a nation can achieve true socialism.Kim Il-sung (1912–1994) developed the ideology, originally viewed as a variant of Marxism–Leninism until it became distinctly Korean in character whilst incorporating the historical materialist ideas of Marxism–Leninism and strongly emphasizing the individual, the nation state and its sovereignty. Consequently, the North Korean government adopted Juche into a set of principles it uses to justify its policy decisions from the 1950s onwards. Such principles include moving the nation towards claimed jaju ("independence"), through the construction of jarip ("national economy") and an emphasis upon jawi ("self-defence") in order to establish socialism.The practice of Juche is firmly rooted in the ideals of sustainability through agricultural independence and a lack of dependency. The Juche ideology has been criticized by many scholars and observers as a mechanism for sustaining the totalitarian rule of the North Korean regime and justifying the country's heavy-handed isolationism and oppression of the North Korean people. It has also been described as a form of Korean ethnic nationalism, but one that promotes the Kim family as the saviours of the "Korean race" and acts as a foundation of the subsequent personality cult surrounding them.


Kemalism (Turkish: Kemalizm), also known as Atatürkism (Turkish: Atatürkçülük, Atatürkçü düşünce), or the Six Arrows (Turkish: Altı Ok), is the founding ideology of the Republic of Turkey. Kemalism, as it was implemented by Mustafa Kemal Atatürk, was defined by sweeping political, social, cultural and religious reforms designed to separate the new Turkish state from its Ottoman predecessor and embrace a modernized lifestyle, including the establishment of democracy, secularism, state support of the sciences and free education, many of which were first introduced to Turkey during Atatürk's presidency in his reforms.Many of the root ideas of Kemalism began during the late Ottoman Empire under various reforms to avoid the imminent collapse of the Empire, beginning chiefly in the early 19th-century Tanzimat reforms. The mid-century Young Ottomans attempted to create the ideology of Ottoman nationalism, or Ottomanism, to quell the rising ethnic nationalism in the Empire and introduce limited democracy for the first time while maintaining Islamist influences. In the early 20th century, Young Turks abandoned Ottoman nationalism in favor of early Turkish nationalism, while adopting a secular political outlook. After the demise of the Ottoman Empire, Atatürk, influenced by both the Young Ottomans and the Young Turks, as well as by their successes and failures, led the declaration of the Republic of Turkey in 1923, borrowing from the earlier movements' ideas of secularism and Turkish nationalism, while bringing about, for the first time, free education and other reforms that have been enshrined by later leaders into guidelines for governing Turkey.

List of political ideologies

In social studies, a political ideology is a certain set of ethical ideals, principles, doctrines, myths or symbols of a social movement, institution, class or large group that explains how society should work and offers some political and cultural blueprint for a certain social order. A political ideology largely concerns itself with how to allocate power and to what ends it should be used. Some political parties follow a certain ideology very closely while others may take broad inspiration from a group of related ideologies without specifically embracing any one of them. The popularity of an ideology is in part due to the influence of moral entrepreneurs, who sometimes act in their own interests. Political ideologies have two dimensions: (1) goals: how society should be organized; and (2) methods: the most appropriate way to achieve this goal.

An ideology is a collection of ideas. Typically, each ideology contains certain ideas on what it considers to be the best form of government (e.g. democracy or autocracy) and the best economic system (e.g. capitalism or socialism). The same word is sometimes used to identify both an ideology and one of its main ideas. For instance, socialism may refer to an economic system, or it may refer to an ideology which supports that economic system. The same term may also be used to refer to multiple ideologies and that is why political scientists try to find consensus definitions for these terms. While the terms have been conflated at times, communism has come in common parlance and in academics to refer to Soviet-type regimes and Marxist–Leninist ideologies whereas socialism has come to refer to a wider range of differing ideologies which are distinct from Marxism–Leninism.Political ideology is a term fraught with problems, having been called "the most elusive concept in the whole of social science". However, ideologies do tend to identify themselves by their position on the political spectrum (such as the left, the centre or the right), though this is very often controversial. Finally, ideologies can be distinguished from political strategies (e.g. populism as it is commonly defined) and from single issues around which a party may be built (e.g. opposition to European integration or the legalization of marijuana), although either of these may be central to a particular ideology. There are several studies that show that political ideology is heritable within families.The following list is strictly alphabetical and attempts to divide the ideologies found in practical political life into a number of groups and each group contains ideologies that are related to each other. The headers refer to names of the best-known ideologies in each group. The names of the headers do not necessarily imply some hierarchical order or that one ideology evolved out of the other. They are merely noting that the ideologies in question are practically, historically and ideologically related to each other. One ideology can belong to several groups and there is sometimes considerable overlap between related ideologies. The meaning of a political label can also differ between countries and political parties often subscribe to a combination of ideologies.


Marxism is a theory and method of working class self-emancipation. As a theory, it relies on a method of socioeconomic analysis that views class relations and social conflict using a materialist interpretation of historical development and takes a dialectical view of social transformation. It originates from the works of 19th-century German philosophers Karl Marx and Friedrich Engels.

Marxism uses a methodology, now known as historical materialism, to analyze and critique the development of class society and especially of capitalism as well as the role of class struggles in systemic economic, social, and political change.

According to Marxist theory, in capitalist societies, class conflict arises due to contradictions between the material interests of the oppressed and exploited proletariat—a class of wage labourers employed to produce goods and services—and the bourgeoisie—the ruling class that owns the means of production and extracts its wealth through appropriation of the surplus product produced by the proletariat in the form of profit.

This class struggle that is commonly expressed as the revolt of a society's productive forces against its relations of production, results in a period of short-term crises as the bourgeoisie struggle to manage the intensifying alienation of labor experienced by the proletariat, albeit with varying degrees of class consciousness.

In periods of deep crisis, the resistance of the oppressed can culminate in a proletarian revolution which, if victorious, leads to the establishment of socialism—a socioeconomic system based on social ownership of the means of production, distribution based on one's contribution and production organized directly for use. As the productive forces continued to advance, Marx hypothesized that socialism would ultimately be transformed into a communist society: a classless, stateless, humane society based on common ownership and the underlying principle: "From each according to his ability, to each according to his needs".

Marxism has developed into many different branches and schools of thought, with the result that there is now no single definitive Marxist theory. Different Marxian schools place a greater emphasis on certain aspects of classical Marxism while rejecting or modifying other aspects. Many schools of thought have sought to combine Marxian concepts and non-Marxian concepts, which has then led to contradicting conclusions. However, lately there is movement toward the recognition that historical materialism and dialectical materialism remains the fundamental aspect of all Marxist schools of thought.Marxism has had a profound impact on global academia and has influenced many fields such as archaeology, anthropology, media studies, political science, theater, history, sociology, art history and theory, cultural studies, education, economics, ethics, criminology, geography, literary criticism, aesthetics, film theory, critical psychology and philosophy.


In political science, Marxism–Leninism was the official state ideology of the Soviet Union (USSR), of the parties of the Communist International, after their Bolshevisation, and is the ideology of Stalinist political parties. As Stalin's synthesis of Leninism, the political praxis of Lenin, and of Marxism, the politico-economic theories of Karl Marx, the purpose of Marxism–Leninism is the transformation of a capitalist state into a socialist state, by way of two-stage revolution, guided and led by a vanguard party of professional revolutionaries, drawn from the proletariat. To realise the two-stage transformation of the state, the vanguard party establishes the dictatorship of the proletariat, which determines policy with democratic centralism.Politically, the Marxist–Leninist communist party is the vanguard for the organisation of a capitalist society into a socialist society, which is the lower stage of socio-economic development, and progress towards the upper-stage communist society, which is stateless and classless; yet features organised public-ownership of the means of production, accelerated industrialisation, pro-active development of the productive forces of society, and nationalised natural resources.In the late 1920s, after the death of Lenin, Stalin established universal ideologic orthodoxy among the Communist Party, the USSR, and the Communist International, with his coinage Marxism–Leninism, a term which redefined theories of Lenin and Marx to establish universal Marxist–Leninist praxis for the exclusive, geopolitical benefit of the USSR. In the late 1930s, Stalin's official textbook The History of the Communist Party of the Soviet Union (Bolsheviks) (1938), made the term Marxism–Leninism common, political-science usage among communists and non-communists.Critical of Stalin's political economy and single-party government in the USSR, the Italian Left-communist Amadeo Bordiga said that Marxism–Leninism was a form of political opportunism, which preserved rather than destroyed capitalism, because of the claim that the exchange of commodities would occur under socialism; and the use of popular front organisations by the Communist International; and that a political vanguard organised by organic centralism was more effective than a vanguard organised by democratic centralism. The American Marxist Raya Dunayevskaya dismissed Marxism–Leninism as a type of state capitalism because: (i) state ownership of the means of production is a form of state capitalism; (ii) the dictatorship of the proletariat is a form of democracy, and single-party rule is undemocratic, and (iii) Marxism–Leninism is neither Marxism nor Leninism, but a composite ideology that Stalin used to expediently determine what is communism and what is not communism among the Eastern bloc.


Nationalism is a political, social, and economic ideology and movement characterized by the promotion of the interests of a particular nation, especially with the aim of gaining and maintaining the nation's sovereignty (self-governance) over its homeland. Nationalism holds that each nation should govern itself, free from outside interference (self-determination), that a nation is a natural and ideal basis for a polity, and that the nation is the only rightful source of political power (popular sovereignty). It further aims to build and maintain a single national identity—based on shared social characteristics such as culture, language, religion, politics, and belief in a shared singular history—and to promote national unity or solidarity. Nationalism, therefore, seeks to preserve and foster a nation's traditional culture, and cultural revivals have been associated with nationalist movements. It also encourages pride in national achievements, and is closely linked to patriotism. Nationalism is often combined with other ideologies, such as conservatism (national conservatism) or socialism (socialist nationalism) for example.Nationalism as an ideology is modern. Throughout history, people have had an attachment to their kin group and traditions, to territorial authorities and to their homeland, but nationalism did not become a widely-recognized concept until the 18th century. There are three paradigms for understanding the origins and basis of nationalism. Primordialism (perennialism) proposes that there have always been nations and that nationalism is a natural phenomenon. Ethnosymbolism explains nationalism as a dynamic, evolutionary phenomenon and stresses the importance of symbols, myths and traditions in the development of nations and nationalism. Modernism proposes that nationalism is a recent social phenomenon that needs the socio-economic structures of modern society to exist.There are various definitions of a "nation", however, which leads to different strands of nationalism. Ethnic nationalism defines the nation in terms of shared ethnicity, heritage and culture, while civic nationalism defines the nation in terms of shared citizenship, values and institutions, and is linked to constitutional patriotism.

The adoption of national identity in terms of historical development has often been a response by influential groups unsatisfied with traditional identities due to mismatch between their defined social order and the experience of that social order by its members, resulting in an anomie that nationalists seek to resolve. This anomie results in a society reinterpreting identity, retaining elements deemed acceptable and removing elements deemed unacceptable, to create a unified community. This development may be the result of internal structural issues or the result of resentment by an existing group or groups towards other communities, especially foreign powers that are (or are deemed to be) controlling them.National symbols and flags, national anthems, national languages, national myths and other symbols of national identity are highly important in nationalism.In practice, nationalism can be seen as positive or negative depending on context and individual outlook. Nationalism has been an important driver in independence movements, such as the Greek Revolution, the Irish Revolution, the Zionist movement that created modern Israel, and the dissolution of the Soviet Union. Conversely, radical nationalism combined with racial hatred was also a key factor in the Holocaust perpetrated by Nazi Germany. More recently, nationalism was an important driver of the controversial annexation of Crimea by Russia.


National Socialism (German: Nationalsozialismus), more commonly known as Nazism (), is the ideology and practices associated with the Nazi Party – officially the National Socialist German Workers' Party (Nationalsozialistische Deutsche Arbeiterpartei or NSDAP) – in Nazi Germany, and of other far-right groups with similar aims.

Nazism is a form of fascism and showed that ideology's disdain for liberal democracy and the parliamentary system, but also incorporated fervent antisemitism, anti-communism, scientific racism, and eugenics into its creed. Its extreme nationalism came from Pan-Germanism and the Völkisch movement prominent in the German nationalism of the time, and it was strongly influenced by the Freikorps paramilitary groups that emerged after Germany's defeat in World War I, from which came the party's "cult of violence" which was "at the heart of the movement."Nazism subscribed to theories of racial hierarchy and Social Darwinism, identifying the Germans as a part of what the Nazis regarded as an Aryan or Nordic master race. It aimed to overcome social divisions and create a German homogeneous society based on racial purity which represented a people's community (Volksgemeinschaft). The Nazis aimed to unite all Germans living in historically German territory, as well as gain additional lands for German expansion under the doctrine of Lebensraum and exclude those who they deemed either community aliens or "inferior" races.

The term "National Socialism" arose out of attempts to create a nationalist redefinition of "socialism", as an alternative to both Marxist international socialism and free market capitalism. Nazism rejected the Marxist concepts of class conflict and universal equality, opposed cosmopolitan internationalism, and sought to convince all parts of the new German society to subordinate their personal interests to the "common good", accepting political interests as the main priority of economic organization.The Nazi Party's precursor, the Pan-German nationalist and antisemitic German Workers' Party, was founded on 5 January 1919. By the early 1920s the party was renamed the National Socialist German Workers' Party – to attract workers away from left-wing parties such as the Social Democrats (SPD) and the Communists (KPD) – and Adolf Hitler assumed control of the organization. The National Socialist Program or "25 Points" was adopted in 1920 and called for a united Greater Germany that would deny citizenship to Jews or those of Jewish descent, while also supporting land reform and the nationalization of some industries. In Mein Kampf ("My Struggle"; 1924–1925), Hitler outlined the anti-Semitism and anti-Communism at the heart of his political philosophy, as well as his disdain for representative democracy and his belief in Germany's right to territorial expansion.The Nazi Party won the greatest share of the popular vote in the two Reichstag general elections of 1932, making them the largest party in the legislature by far, but still short of an outright majority. Because none of the parties were willing or able to put together a coalition government, in 1933 Hitler was appointed Chancellor of Germany by President Paul Von Hindenburg, through the support and connivance of traditional conservative nationalists who believed that they could control him and his party. Through the use of emergency presidential decrees by Hindenburg, and a change in the Weimar Constitution which allowed the Cabinet to rule by direct decree, bypassing both Hindenburg and the Reichstag, the Nazis had soon established a one-party state.

The Sturmabteilung (SA) and the Schutzstaffel (SS) functioned as the paramilitary organizations of the Nazi Party. Using the SS for the task, Hitler purged the party's more socially and economically radical factions in the mid-1934 Night of the Long Knives, including the leadership of the SA. After the death of President Hindenburg, political power was concentrated in Hitler's hands and he became Germany's head of state as well as the head of the government, with the title of Führer, meaning "leader". From that point, Hitler was effectively the dictator of Nazi Germany, which was also known as the "Third Reich", under which Jews, political opponents and other "undesirable" elements were marginalized, imprisoned or murdered. Many millions of people were eventually exterminated in a genocide which became known as the Holocaust during World War II, including around two-thirds of the Jewish population of Europe.

Following Germany's defeat in World War II and the discovery of the full extent of the Holocaust, Nazi ideology became universally disgraced. It is widely regarded as immoral and evil, with only a few fringe racist groups, usually referred to as neo-Nazis, describing themselves as followers of National Socialism.


Oi! is a subgenre of punk rock that originated in the United Kingdom in the late 1970s. The music and its associated subculture had the goal of bringing together punks, skinheads, and other working-class youth. The movement was partly a response to the perception that many participants in the early punk rock scene were, in the words of The Business guitarist Steve Kent, "trendy university people using long words, trying to be artistic...and losing touch."

Palestine Liberation Organization

The Palestine Liberation Organization (PLO; Arabic: منظمة التحرير الفلسطينية‎, Munaẓẓamat at-Taḥrīr al-Filasṭīniyyah ) is an organization founded in 1964 with the purpose of the "liberation of Palestine" through armed struggle, with much of its violence aimed at Israeli civilians. It is recognized as the "sole legitimate representative of the Palestinian people" by over 100 states with which it holds diplomatic relations, and has enjoyed observer status at the United Nations since 1974. The PLO was considered by the United States and Israel to be a terrorist organization until the Madrid Conference in 1991. In 1993, the PLO recognized Israel's right to exist in peace, accepted UN Security Council resolutions 242 and 338, and rejected "violence and terrorism". In response, Israel officially recognized the PLO as the representative of the Palestinian people. However, the PLO has employed violence in the years since 1993, particularly during the 2000–2005 Second Intifada. On 29 October 2018, the Palestinian Central Council suspended the recognition of Israel and halted security and economic coordination in all its forms with it.

Slavoj Žižek

Slavoj Žižek ( (listen) SLAH-voy ZHEE-zhek; Slovene: [ˈslaʋɔj ˈʒiʒɛk]; born 21 March 1949) is a Slovenian philosopher. He is a professor at the Institute for Sociology and Philosophy at the University of Ljubljana and international director of the Birkbeck Institute for the Humanities of the University of London. He works in subjects including continental philosophy, political theory, cultural studies, psychoanalysis, film criticism, Marxism, Hegelianism and theology.

In 1989, Žižek published his first English text, The Sublime Object of Ideology, in which he departed from traditional Marxist theory to develop a materialist conception of ideology that drew heavily on Lacanian psychoanalysis and Hegelian idealism. His early theoretical work became increasingly eclectic and political in the 1990s, dealing frequently in the critical analysis of disparate forms of popular culture and making him a popular figure of the academic left. A critic of capitalism, neoliberalism and political correctness, Žižek calls himself a political radical, and his work has been characterized as challenging orthodoxies of both the political right and the social-liberal universities.Žižek's idiosyncratic style, popular academic works, frequent magazine op-eds, and critical assimilation of high and low culture have gained him international influence, controversy, criticism and a substantial audience outside academe. In 2012, Foreign Policy listed Žižek on its list of Top 100 Global Thinkers, calling him "a celebrity philosopher" while elsewhere he has been dubbed the "Elvis of cultural theory" and "the most dangerous philosopher in the West". Žižek's work was chronicled in a 2005 documentary film entitled Zizek! A journal, the International Journal of Žižek Studies, was founded to engage his work.


In political science, statism is the belief that the state should control either economic or social policy, or both, to some degree.While the term "statism" has been in use since the 1850s, it gained significant usage in American political discourse throughout the 1930s and 1940s. Ayn Rand made frequent use of it in a series of articles in 1962.

Straight edge

Straight edge (sometimes abbreviated as sXe or signified by XXX or X) is a subculture originated from hardcore punk whose adherents refrain from using alcohol, tobacco and other recreational drugs, in reaction to the excesses of punk subculture. For some, this extends to refraining from engaging in promiscuous sex, following a vegetarian or vegan diet or not using caffeine or prescription drugs. The term straight edge was adopted from the 1981 song "Straight Edge" by the hardcore punk band Minor Threat.Straight edge emerged amid the early-1980s hardcore punk scene. Since then, a wide variety of beliefs and ideas have been associated with some members of the movement, including vegetarianism and animal rights. While the commonly expressed aspects of the straight edge subculture have been abstinence from alcohol, nicotine, and illegal drugs, there have been considerable variations on how far to take the interpretations of "abstaining from intoxicants" or "living drug-free". Disagreements often arise as to the primary reasons for living straight edge. Though Straight Edge politics have varied significantly, from explicitly revolutionary to outright conservative, the latter has mostly dominated, at least in public perception. Left leaning activists have often approached Straight Edge with skepticism, ridicule or even outright hostility in part due to what they perceived as the Straight Edge movement's self-righteous militancy. In 1999, William Tsitsos wrote that straight edge had gone through three eras since its founding in the early 1980s. Bent edge began as a counter-movement to straight edge by members of the Washington, D.C. hardcore scene who were frustrated by the rigidity and intolerance in the scene. During the youth crew era, which started in the mid-1980s, the influence of music on the straight edge scene was at an all-time high. By the early 1990s, militant straight edge was a well-known part of the wider punk scene. In the early to mid-1990s, straight edge spread from the United States to Northern Europe, Eastern Europe, the Middle East, and South America. By the beginning of the 2000s, militant straight edge punks had largely left the broader straight edge culture and movement.


Totalitarianism is a political concept of a mode of government that prohibits opposition parties, restricts individual opposition to the state and its claims, and exercises an extremely high degree of control over public and private life. It is regarded as the most extreme and complete form of authoritarianism. Political power in totalitarian states has often been held by rule by one leader which employ all-encompassing propaganda campaigns broadcast by state-controlled mass media. Totalitarian regimes are often marked by political repression, personality cultism, control over the economy, restriction of speech, mass surveillance and widespread use of state terrorism. Historian Robert Conquest describes a "totalitarian" state as one recognizing no limits to its authority in any sphere of public or private life and which extends that authority to whatever length feasible.The concept was first developed in the 1920s by both Weimar jurist (and later Nazi academic) Carl Schmitt and, concurrently, by the Italian fascists. Italian fascist Benito Mussolini said "Everything within the state, nothing outside the state, nothing against the state". Schmitt used the term Totalstaat in his influential 1927 work on the legal basis of an all-powerful state, The Concept of the Political. The term gained prominence in Western anti-communist political discourse during the Cold War era as a tool to convert pre-war anti-fascism into postwar anti-communism.Totalitarian regimes are different from other authoritarian ones. The latter denotes a state in which the single power holder – an individual "dictator", a committee or a junta or an otherwise small group of political elite – monopolizes political power. "[The] authoritarian state [...] is only concerned with political power and as long as that is not contested it gives society a certain degree of liberty". Authoritarianism "does not attempt to change the world and human nature". In contrast, a totalitarian regime attempts to control virtually all aspects of the social life, including the economy, education, art, science, private life and morals of citizens. Some totalitarian governments may promote an elaborate ideology: "The officially proclaimed ideology penetrates into the deepest reaches of societal structure and the totalitarian government seeks to completely control the thoughts and actions of its citizens". It also mobilizes the whole population in pursuit of its goals. Carl Joachim Friedrich writes that "a totalist ideology, a party reinforced by a secret police, and monopoly control of [...] industrial mass society" are the three features of totalitarian regimes that distinguish them from other autocracies.

Two-nation theory

The two-nation theory is the basis of the creation of Pakistan. It states that Muslims and Hindus are two separate nations by every definition; therefore, Muslims should be able to have their own separate homeland in the Muslim majority areas of India, in which Islam can be practiced as the dominant religion. The two-nation theory was a founding principle of the Pakistan Movement (i.e. the ideology of Pakistan as a Muslim nation-state in South Asia), and the partition of India in 1947.The ideology that religion is the determining factor in defining the nationality of Indian Muslims and Hindus was first propagated by people like Bhai Parmanand (1876–1947), Rajnarayan Basu (1826–1899), Nabagopal Mitra (1840-94) and Savarkar and later adopted by Muhammad Ali Jinnah, who termed it as the awakening of Muslims for the creation of Pakistan. It is also a source of inspiration to several Hindu nationalist organisations, with causes as varied as the redefinition of Indian Muslims as non-Indian foreigners and second-class citizens in India, the expulsion of all Muslims from India, establishment of a legally Hindu state in India, prohibition of conversions to Islam, and the promotion of conversions or reconversions of Indian Muslims to Hinduism.There are varying interpretations of the two-nation theory, based on whether the two postulated nationalities can coexist in one territory or not, with radically different implications. One interpretation argued for sovereign autonomy, including the right to secede, for Muslim-majority areas of the Indian subcontinent, but without any transfer of populations (i.e. Hindus and Muslims would continue to live together). A different interpretation contends that Hindus and Muslims constitute "two distinct, and frequently antagonistic ways of life, and that therefore they cannot coexist in one nation." In this version, a transfer of populations (i.e. the total removal of Hindus from Muslim-majority areas and the total removal of Muslims from Hindu-majority areas) is a desirable step towards a complete separation of two incompatible nations that "cannot coexist in a harmonious relationship".Opposition to the theory has come from two sources. The first is the concept of a single Indian nation, of which Hindus and Muslims are two intertwined communities. This is a founding principle of the modern, officially secular, Republic of India. Even after the formation of Pakistan, debates on whether Muslims and Hindus are distinct nationalities or not continued in that country. The second source of opposition is the concept that while Indians are not one nation, neither are the Muslims or Hindus of the subcontinent, and it is instead the relatively homogeneous provincial units of the subcontinent which are true nations and deserving of sovereignty; this view has been presented by the Baloch, Sindhi, and Pashtun sub-nationalities of Pakistan.

Applied ethics
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