(Further to my last post on Michele Barrett’s book.)
Barrett states that: “Foucault believed that the concept of ideology was irretrievably contaminated by the unilinear economic determinism characteristic of Marxism” (130). This is an important point, because the most common objection to the term ideology is that it is implicated in the Marxist economic determinism, aka the base/ superstructure divide. This is more a measure of Marx’s ubiquitous influence in academia than a true reflection on the term itself. Histories of the term are found in potted form in Raymond Williams’ Keywords and the more recent edition of same by other authors. But even more interesting is consulting the Oxford English Dictionary, which gives four usages:
1: The original usage of the term was to designate the study of ideas, and this is still meaning number one in the OED.
2: The second usage, both historically and in the present OED, is:
“Abstract speculation; impractical or visionary theorizing. Now rare.”
3: Third is as a synonym for idealism, also now rare.
4: This is the everyday, man-in-the-street version:
A systematic scheme of ideas, usually relating to politics, economics, or society and forming the basis of action or policy; a set of beliefs governing conduct. Also: the forming or holding of such a scheme of ideas.
Again, in four, the economic is only a secondary and optional element of ideology; as a term it is given no more weight than politics or society.
In short the OED would give no support whatever to the general academic notion that Foucault expressed and that Barrett supports. And even within academia, the economic basis for ideology is far from the only one. An avowed Marxist, Stuart Hall, defined ideology thusly:
By ideology I mean the mental frameworks – the languages, the concepts, categories, imagery of thought, and the systems of representation – which different classes and social groups deploy in order to make sense of, figure out and render intelligible the way society works. (Qtd in John Storey, “Introduction”, in Storey, ed., Cultural Theory, p. vvii)
Again, no mention of an economic basis. The economic argument against ideology, in other words, is lazy and straw-mannish. It’s not even clear that Marx himself held an economic determinist view of ideology – that is to say, his pronouncements, as is clear from Barrett’s discussion of them in her opening chapter, are somewhat contradictory and don’t add up to a clear position. But it suits opponents of ideology to treat it as implicated in economic determinism. It suits them, because if that is ideology, then ideology is clearly a concept of limited usefulness, and space is open for a new term such as discourse, etc. But if ideology has a far wider and richer usage-history than Foucault realizes, then the debate is far from settled.