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International audience ; If, to speak about organization, we accept the postulate that there are " good reasons " to speak about it, it is then necessary to investigate the universe of ideology and the way by which models plunge their roots in ideology as well as they create a coherent world. Ideology, as justification, produces representations. What is in question here, is the kind of deformation carried by representations. They produce a structure of the world, the validation of which may be an object of science seen as the construction of a truth in a project of "knowledge" of this world. The concept of ideology is particularly difficult. It benefits and suffers from two major influences in its foundations: that of a political perspective with Marx and Engels and that of the sociological reaction (from Max Weber to Raymond Boudon and Pierre Bourdieu). Ideology as an " attractor " raises the question of " ultimate references ". ; Pour parler d'organisation, on retiendra ici le postulat qu'à un moment donné, il y a de « bonnes raisons » d'en parler d'une « certaine manière ». Il est alors nécessaire d'approfondir l'univers de l'idéologie et de la croyance qui est celui dans lequel la « certaine manière » de parler de l'organisation plonge ses racines dans la mesure où elle conduit à créer un monde qui soit cohérent avec ce que porte le discours prononcé. L'idéologie comme justificatrice - productrice de représentations mérite ainsi que l'on s'y intéresse dans la mesure où cette création va aussi dans le sens de la validation – construction de préjugés. Ce qui est en cause ici, c'est bien la question de la déformation, du statut de la preuve quant aux représentations issues d'un contexte idéologique. Les représentations ainsi construites nous livrent en effet une structure interne du monde dont la validation se trouve aussi bien être objet de science que construction de vérité dans un projet de « connaissance » de ce monde. L'idéologie est proche du concept de culture car elle pose le problème de la contingence ...

"Professor David Kettler commented at the time of initial release, that this book is "writing with great poise and clarity, the author says important things in a deceptively simple way about a problem of paramount significance. A fine piece of clarification, blending just the right mixture of respect and impiety toward the important heroes of contemporary political science, this is the kind of book I look forward to having available for our courses in political theory."Ideology, though long pronounced moribund, continues to play a central role in contemporary political inquiry. In this reevaluation of the true function of political science, the author lays down guidelines for the construction of fruitful political interpretations in the large areas where ideological assumptions and claims cannot be adequately tested. He analyzes two representative theories of power in American society-those of the "pluralists" who affirm and the "elitists" who dispute the case for democracy-and demonstrates how personal preferences and group-oriented interests enter into the development of these concepts. Speaking to all social scientists and students engaged in the study of political processes, Connolly details the methods by which the investigator-who inevitably brings his own beliefs and values to the task-can lay bare and control the ideological aspects of his own work and that of others.A critical examination of the writings of some of the leading figures in recent and contemporary political inquiry, such as Karl Mannheim, C. Wright Mills, Robert Dahl, Daniel Bell, and Seymour Martin Lipset leads him to assign a decisive role for the political scientist in the creation of carefully formulated ideologies. An original mind, drawing upon an exceptionally rich store of knowledge, has here produced an important book which will be of immediate-and challenging-relevance to the work and studies of all scholars, graduate students, and majors in the field"--Provided by publisher.

An approach to psychiatry is presented which suggests it is essentially a moral & political enterprise which has not, upon careful scrutiny, lived up to the demands of such an approach. A process which began in the 17th century has succeeded in depriving vast numbers of men of personal responsibility in progressively larger areas of personal conduct & SR. After WWII the psychiatric take-over increased to such a degree that, particularly in the affluent West, all the difficulties & problems of living are now considered the special province of psychiatry. The professionally loyal 'dynamic' or 'progressive' psychiatrist has aimed at obscuring & denying the ethical dilemmas of life, transforming these into medicalized & technicalized problems susceptible to professional solutions. If psychiatrists are to take a forthright & responsible stand on the problems they deal with, a set of questions posing fundamental choices as to the nature, scope, methods, & values of psychiatry need to be answered: (1) Is the scope of psychiatry the study & treatment of medical conditions of the influencing of social performances? (2) Does the method consist in the exchange of communication, diagnostic tests, & curative treatments or the control of the human being? (3) Is the guiding value of psychiatry individualism or collectivism? Psychiatry is not simply a 'medical healing art' but rather an ideology & a technology for the radical remaking of man. E. Loomis.

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International audience ; If, to speak about organization, we accept the postulate that there are " good reasons " to speak about it, it is then necessary to investigate the universe of ideology and the way by which models plunge their roots in ideology as well as they create a coherent world. Ideology, as justification, produces representations. What is in question here, is the kind of deformation carried by representations. They produce a structure of the world, the validation of which may be an object of science seen as the construction of a truth in a project of "knowledge" of this world. The concept of ideology is particularly difficult. It benefits and suffers from two major influences in its foundations: that of a political perspective with Marx and Engels and that of the sociological reaction (from Max Weber to Raymond Boudon and Pierre Bourdieu). Ideology as an " attractor " raises the question of " ultimate references ". ; Pour parler d'organisation, on retiendra ici le postulat qu'à un moment donné, il y a de « bonnes raisons » d'en parler d'une « certaine manière ». Il est alors nécessaire d'approfondir l'univers de l'idéologie et de la croyance qui est celui dans lequel la « certaine manière » de parler de l'organisation plonge ses racines dans la mesure où elle conduit à créer un monde qui soit cohérent avec ce que porte le discours prononcé. L'idéologie comme justificatrice - productrice de représentations mérite ainsi que l'on s'y intéresse dans la mesure où cette création va aussi dans le sens de la validation – construction de préjugés. Ce qui est en cause ici, c'est bien la question de la déformation, du statut de la preuve quant aux représentations issues d'un contexte idéologique. Les représentations ainsi construites nous livrent en effet une structure interne du monde dont la validation se trouve aussi bien être objet de science que construction de vérité dans un projet de « connaissance » de ce monde. L'idéologie est proche du concept de culture car elle pose le problème de la contingence de la représentation à un système de valeurs mais elle s'en distingue aussi du fait de la variabilité de son contenu et de la façon dont elle s'articule aux références « ultimes ». Tout comme la vie culturelle, il s'agit de « gérer » les rapports entre des éléments de représentations. L'intrusion du concept de système de valeurs indique que l'idéologie, tout comme la culture, est un processus d'évaluation mais aussi celui de l'affirmation d'une vérité en rapport avec des attentes. Idéologie et culture ont quelque chose à voir avec un processus d'identification et sont le support d'un projet de vie.

Based on Michael Freeden's morphological approach to ideology, the article argues for the existence of a distinct type of ideology: participant ideology. This is defined as the field of conceptual meaning created by recurring patterns of conceptual terms and associated policies found in the discourse of politicians as they participate in formal political processes under real-time conditions. It forms part of a distinction proposed here between philosophical, commentative and participant ideology according to key differences between their principal producers, i.e. philosophers, public intellectuals and politicians, respectively. It also rests on the possibility of studying policies as containers of conceptual meaning, which is set out with reference to social policy. The article then outlines the value of the distinction and the phenomenon of participant ideology for political theorists and students of politics more generally. Adapted from the source document.

Foreword / by Mayán Cervantes -- Myth in classical antiquity. Plato and Aristotle and the myth of the ancient wisdom -- Myth in the Renaissance and Enlightenment. The deciphering of myth -- Myth in the nineteenth century -- Durkheim and his school. Alcheringa, or Dreamtime -- Myth as the myth of others. Biblical Myth. Myth of Gilgamesh -- The force of myth in our own time. Myth in ideology. Sorel, Pareto, Weber, Mannheim -- Myth of another time and space. Buber, Otto, Cassirer, Langer, Jensen on the psychic unity of the humankind -- Myths of the North Pacific peoples. Boas, Gogoraz, Jochelson. The myth of Asdiwal/Asihwil. -- Winnebago trickster myths. Radin, Malinowski, Kluckhohn -- What is true myth? Pawnee creation and coyote myths. Dorsey and Grinnell -- Structuralists, Lévi-Strauss, Leach -- Myths and universals -- The treatment of myth as a code -- Myth of the law in the Book of Daniel -- Esoteric and exoteric myth. Bella Coola myth. The myth of the drunken goddess -- The state as myth and myths of the state. Hegel and the march of god through the world. Hobbes, Leviathan and Behemoth -- Sacred and secular myth -- Myth in the making. The transition from one myth to another. Benedetto Croce, Barrington Moore, Karl Popper -- Myth, the known and the unknown. The myth of Theseus and Sciron -- Myth and ideology.