>>7650042 >running late at uni so I decide to grab a coffee in the canteen, which I've never entered before >the first thing to grab my attention is a large poster of a starving african child with some platitude written underneath along with a note saying that x amount of the price of a cup of coffee will be given to charity >it's a starbucks, oh boy >full of hipsters reading popscience and new-age self help books >I snort in derision and mutter "my God! and so on" under my breath, tightening my grip on my copy of Phenomenology of Spirit with an expression of smug satisfaction before turning to leave >I'm in the middle of a line to the counter and it would be too awkward to leave >I begin to get highly agitated, pulling at my shirt and sniffing repeatedly as perspiration begins to glisten on my face >As I approach the counter the girl behind it asks me what I'd like to order >"one cup of ideology please" >She looks confused and tries to ask what I mean, but I keep cutting her off and going “huh? huh? huh?” while closing my hand shut in front of her face >In my excitement I knock all the cups off the counter and exclaim "ideology at its purest!" before storming out
>Today, we celebrate the first glorious anniversary of the Information Purification Directives. We have created, for the first time in all history, a garden of pure ideology—where each worker may bloom, secure from the pests purveying contradictory truths. Our Unification of Thoughts is more powerful a weapon than any fleet or army on earth. We are one people, with one will, one resolve, one cause. Our enemies shall talk themselves to death, and we will bury them with their own confusion. We shall prevail!
This is pure ideology,
It is very definitive, It is contradictory things made unite. In the commercial it is suppose to make fun of the book 1984 but in reality it is the dark prophetic vision of the future.
>>7650042 This isn’t mine, but I think it might help explain the concept of ideology in and of itself. . . . PART 1 OF 2 According to the Tao, an empty vessel is often the most accepting. This is true not just of tools according to the Tao, but the human mind as well. When we fill our minds with beliefs, values, morals, etc., we have the tendency to not only shut out others, but, also, tend to interpret our beliefs to be true. After all, who believes in something while consciously knowing that it is a lie? At a young age, I often questioned what was real—what was reality—what were the guiding principles and beliefs I could set my life to? Ultimately, I learned that nature is but an impartial place. And the so-called truths that we discover throughout the hard sciences are without moral meaning. After all, I know gravity exists because I can measure its force. But gravity is not good or bad, just or unjust, moral or immoral, etc. Gravity is simply a measurement result and nothing more—a physical force acting on the Earth.
As one might imagine, this became extremely problematic for me from a philosophical standpoint. What I learned throughout my experiences was that all meaning is essentially a makeup of the linguistic mind. As linguistic Noam Chomsky once pointed out, it is believed that all human beings have the innate ability to learn a language. From this language, man begins creating concepts, ideas, and noting distinctions, creating a culture which then develops into an outlook on life. It is through language that people consciously perceive the world. And it is through language that we find a lens from which to look through in life. But, as any lens, is what we see truthfully reality, or, instead, merely a relative outlook that we interpret to be universally true?
Needless to say, as a student, I needed answers in trying to understand how individual perceptions are shaped, and what this means for people who interpret their set of beliefs to be universally true. After all, when two separate cultural realities come into contact with one another, each cultural set of truths are called into question. Inevitably, conflict is an end result. For it is rare for a person to accept the notion that their truths are nothing more than illusions. For if one does admit to this, then it appears as if their entire life becomes a lie. And so begins the struggle of dominance—where power dictates perception—where “might makes right” as Thrasymachus once stated in Plato’s Republic—where certain cultures conquer—and where acts of assimilation ensue.
>>7650042 PART 2 OF 2 In short, it appears to me that everything we know or believe to be true is what has been taught to us by those in power—it is behaviorally embedded into us from the time we are but little children so that the very ideals and beliefs themselves become subconscious. “They do not know it, but they are doing it” was a statement Karl Marx used when he attempted to explain what ideology was. And, still to this day, I consider it an accurate description. And, as a teacher, this appears to be even more evident to me. For, even though the science of behaviorism has since been shunned by the psychological community due, in part, to the effort of Noam Chomsky, behaviorism still remains a vital and important aspect in American education. We reward children for doing what is “right” and punish those who do what is “wrong” at such an early age that it can only be expected that children interpret these cultural values to be true without so much as warranting any thought. We “beat in” ideals into children’s’ brains so thoroughly through behavioristic practices that they become so deeply embedded that it is almost impossible for others (who are or were similarly indoctrinated) to even note that they are there.
In a sense, ideology, itself, remains very much beyond our sight—so much so that we see it as being natural rather than socially constructed. We think it a natural part of life, rather than possibly seeing it as a way we have been forced to live. As such, it is no surprise to see why others are so easily often regarded as being “sick” or “insane” in our society when they do not adhere to the dominant ideologies of their society. By interpreting ideals to be true, we see them as a natural part of life rather than understanding that they are shaped by the language (or discourse) that a cultural society creates. We regard these ideals as universal truths rather than relative interpretations. After all, what is right and what is wrong? If the natural world is impartial, then don’t “right” and “wrong” simply stand as cultural constructs? This age-old existential question, that has plagued philosophers since the days of Lao Tzu and Plato, is one I find of the utmost in need of an answer. To others, I find, however, it may only go on to muddy the waters of a once clear mind. Either way, it is a topic that this paper seeks to address as a means to further a sense of understanding.
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