意識形態和意識形態國家機器：阿爾都塞談馬克思（一）

大家好，這是我上學期期末考試寫的論述題第一題答案。問題是：

在其著名的《意識形態和意識形態國家機器》這篇論文里，阿爾都塞提到了壓制的國家機器（他簡稱RSA）。儘管壓制的國家機器涉及到意識形態，意識形態質詢主要通過意識形態國家機器（他簡稱ISA）實現。什麼是質詢？質詢和意識形態國家機器有什麼關聯？

In 「Ideology and Ideological State Apparatuses,」 Louis Althusser writes about Repressive State Apparatuses (RSAs). Although RSAs involve ideology, ideological interpellation takes place primarily through Ideological State Apparatuses (ISAs), according to Althusser. What is interpellation and how does it relate to Ideological State Apparatuses?

阿爾都塞討論的幾個名詞，國家機器、意識形態等，都是著名的馬克思主義理論的研究重點。由於馬克思大家都耳熟能詳了，我想先介紹一下阿爾都塞。以下為翻譯自英文版維基百科的阿爾都塞生平簡介。

路易斯·皮埃爾·阿爾都塞（1918.10.16-1990.10.22）是法國馬克思主義哲學家。生於阿爾及利亞，後於巴黎高等師範學校畢業並擔任哲學教授。

阿爾都塞是法國共產黨長期成員，也是黨強烈的批判者。他常抨擊威脅到馬克思主義理論根基的言論，其中包括馬克思理論中經驗主義的影響，歐洲共產黨中人文主義、改革主義的社會主義者們的分裂傾向，以及個人崇拜、意識形態崇拜的問題。

阿爾都塞通常被認為是結構主義馬克思學家，儘管他和法國其他結構主義學派關係微妙，並且他經常批判結構主義的許多方面。

阿爾都塞長期受心理疾病困擾。1980年，他勒死妻子社會學家Hélène Rytmann。他被判定患有精神疾病，沒有接受法庭審判，之後在精神病院待了三年。生命最後幾年做了一點點學術研究，去世於1990年。

Louis Pierre Althusser (French: [altys??]; 16 October 1918 – 22 October 1990) was a French Marxist philosopher. He was born in Algeria and studied at the école Normale Supérieure in Paris, where he eventually became Professor of Philosophy.

Althusser was a longtime member—although sometimes a strong critic—of the French Communist Party. His arguments and theses were set against the threats that he saw attacking the theoretical foundations of Marxism. These included both the influence of empiricism on Marxist theory, and humanist and reformist socialist orientations which manifested as divisions in the European communist parties, as well as the problem of the "cult of personality" and of ideology.

Althusser is commonly referred to as a structural Marxist, although his relationship to other schools of French structuralism is not a simple affiliation and he was critical of many aspects of structuralism.

Althussers life was marked by periods of intense mental illness. In 1980, he killed his wife, the sociologist Hélène Rytmann, by strangling her. He was declared unfit to stand trial due to insanity, and was committed to a psychiatric hospital for three years. He did little further academic work, dying in 1990.

好啦，我來答題啦~

首先，（哪怕題目沒問，）我想闡述意識形態的概念。阿爾都塞認為「意識形態是主導一個人或一個社會群體的理論和代表系統」。

First of all I clarify the definition of ideology. According to Althusser, 「ideology is the system of the ideas and representations which dominate the mind of a man or a social group」 (Althusser 106-107).

接著阿爾都塞提出關於意識形態的四個分論點（此處介紹三個因為第四個不重要……好吧，我懶。）

第一，意識形態具有「貫穿歷史的現實性」（這個翻譯，我儘力了），「在歷史變遷中具有穩定形態」。說人話，儘管意識形態取決於社會形態，「意識形態沒有歷史」這個否定意義的概念包含具有「絕對肯定意義」的恆定性。

第二，意識形態體現了個人所想像的自身與他們存在的真實環境之間的關係。這種基於想像的意識形態用於「扭曲人和生產關係和源自他們自身的關係的各種關係」（我也不知道你們是什麼關係）。阿爾都塞說意識形態的扭曲很有必要，因為它影響各種「關係」，那些個人感知到的和真實世界之間的「關係」，讓工人階級安分勞動的「關係」。

第三，「意識形態有物質實在性」。意思是說意識形態「存在於實體的意識形態機器中，通過實體的儀式主導並規定各種實體的操作」。（說人話，要通過一系列具體規定、措施，來實現一定的意識形態，他不是說說而已的；或者說「說」，在教科書里寫，在演講中倡導等等，本身是一種具體的實現儀式。）

He then proposes four sub theses on ideology.

First, ideology is an 「omni-historical reality」 in 「its immutable form throughout history」 (108-109). That is to say, despite the fact that ideologies depend on a set of social formations, the negative notion that 「ideology has no history」 contains an 「absolutely positive sense」 in its eternality (108).

Second, 「ideology is a 『representation』 of the imaginary relationship of individuals to their real conditions of existence」 (109), which serves to 「[distort...] the relationship of individuals to the relations of production and the relations that derive from them」 (111). Althusser argues that the distortion by ideology is necessary as it influences the 「relations」, that individuals perceive towards the real world, that make the working class work.

Third, 「ideology has a material existence」, meaning that ideology 「[exists] in a material ideological apparatus, prescribing material practices governed by a material ritual」 (112).

講一個悲傷的故事：我把考試要求看成了用2-3頁回答。於是硬著頭皮寫了四五大段湊夠了頁數，才發現只要寫2-3自然段而已。於是我把前面兩段強行鋪墊括弧括起來，後面幾段並成超級無敵長段交了上去。哈哈哈我太機智了。

後續：

任天飛：意識形態和意識形態國家機器：阿爾都塞談馬克思（二）zhuanlan.zhihu.com

引自 Works Cited:

Althusser, Louis. 「Ideology and Ideological State Apparatuses」. Pp.85-126.

Louis Althusser - Wikipedia