The end of the end of ideology

The "end of ideology" was declared by social scientists in the aftermath of World War II. They argued that (a) ordinary citizens' political attitudes lack the kind of stability, consistency, and constraint that ideology requires; (b) ideological constructs such as liberalism and conservatism lack motivational potency and behavioral significance; (c) there are no major differences in content (or substance) between liberal and conservative points of view; and (d) there are few important differences in psychological processes (or styles) that underlie liberal versus conservative orientations. The end-of-ideologists were so influential that researchers ignored the topic of ideology for many years. However, current political realities, recent data from the American National Election Studies, and results from an emerging psychological paradigm provide strong grounds for returning to the study of ideology. Studies reveal that there are indeed meaningful political and psychological differences that covary with ideological self-placement. Situational variables--including system threat and mortality salience--and dispositional variables--including openness and conscientiousness--affect the degree to which an individual is drawn to liberal versus conservative leaders, parties, and opinions. A psychological analysis is also useful for understanding the political divide between "red states" and "blue states."     

Coda--after "The end of the end of ideology"

Replies to comments by M. Glassman and D. Karno and R. K. Unger, on the author's original article on ideology. J. T. Jost thanks Glassman and Karno for returning him to his philosophical roots. Glassman and Karno argued in favor of an "instrumental pragmatist" approach to the study of ideology that emphasizes the strategic, purposive, goal-directed nature of political rhetoric and belief. He agrees that such an approach is helpful and empirically sound. He also agrees that ideological movements are often orchestrated by elites (e.g., party leaders) for strategic political purposes in a top-down manner. There are several other points, however, on which Glassman and Karno seem to misunderstand him. Regarding Unger's comments, Unger pointed out, quite correctly, that Jost said relatively little about the role of religious ideology in his discussion of ideological polarization in the United States. The ideological gulf between religious traditionalists and secular humanists has indeed been widening since 1980, and it corresponds strongly to right-left differences in political attitudes. Jost mentioned, somewhat cryptically, at the end of his article that "similarly fruitful analyses could be undertaken with respect to religious and other belief systems," and he is grateful for Unger's invitation to elaborate on this point.     

Probabilizing the end

Reasons transmit. If one has a reason to attain an end, then one has a reason to effect means for that end: reasons are transmitted from end to means. I argue that the likelihood ratio (LR) is a compelling measure of reason transmission from ends to means. The LR measure is superior to other measures, can be used to construct a condition specifying precisely when reasons transmit, and satisfies intuitions regarding end-means reason transmission in a broad array of cases.     

To end ambiguous sentences

A study of the time required to complete ambiguous sentences suggested that: even though Ss are unaware of the ambiguity while completing sentences, they take more time to complete ambiguous sentences than unambiguous ones: the degree of difficulty in completing ambiguous sentences is related to the linguistic level at which the ambiguity occurs: sentences containing two ambiguities are more difficult to complete than those containing only one, and when these two ambiguities occur at different linguistic levels, these sentences are harder to complete than when both occur within the same linguistic level: ambiguity may affect the grammaticality and relevance of completions; and may cause stuttering and laughter, even without awareness of the ambiguity. An attempt to fit these results to several theories of the processing of ambiguous sentences led us to the conclusion that ambiguity interferes with our understanding of a single meaning of a sentence, and that the degree of interference varies with the linguistic level at which the ambiguity occurs.     

Living toward the end

Human beings look to the end as terminus, a passing away when the individual's life story will be complete. Against a cultural tendency to deny death, Christians—claiming a Creator God who does not die—can accept their finitude in principle and aspire to a “high definition” ending. That hope is threatened by the devastating reality of dementia. But Kierkegaard reminds us that the “positive third” of selfhood is not to be identified with mentality and Whitehead stresses that the reception of the inrushing world does not depend on conscious mentality. Against the prevalent culture of individualism, a person of faith can recognize the constitutive role of community past and present. She can find in her terminus a telos, a passing on of life to the others as she steps aside. Is there more? The Newer Testament proclaims a new creation in which life's ending is transformed by the sense of end as beginning, end as advent. This omega as alpha entails both continuity and discontinuity. As to discontinuity, the Christian envisions a life “beyond Eden,” where the perilous gift of freedom is transformed in an integrating knowledge of self, world, and God—fulfilling the calling given to all as created in God's image. This sense of end does not function as an “escape to a transcendent elsewhere,” but motivates and empowers the believer to care for the suffering victims of this volatile and violent age.     

To end ambiguous sentences

A study of the time required to complete ambiguous sentences suggested that: even though Ss are unaware of the ambiguity while completing sentences, they take more time to complete ambiguous sentences than unambiguous ones: the degree of difficulty in completing ambiguous sentences is related to the linguistic level at which the ambiguity occurs: sentences containing two ambiguities are more difficult to complete than those containing only one, and when these two ambiguities occur at different linguistic levels, these sentences are harder to complete than when both occur within the same linguistic level: ambiguity may affect the grammaticality and relevance of completions; and may cause stuttering and laughter, even without awareness of the ambiguity. An attempt to fit these results to several theories of the processing of ambiguous sentences led us to the conclusion that ambiguity interferes with our understanding of a single meaning of a sentence, and that the degree of interference varies with the linguistic level at which the ambiguity occurs.     

The end of ubuntu

Since the advent of democracy in South Africa, there has been a concerted effort at reviving the notion of ubuntu. Variously conceived, it is seen as the authentic African ethical concept, a way of life, an authentic mode of being African, an individual ideal, the appropriate public spirit, a definition of life itself and the preferred manner of conducting public and private business. Thus, among other public displays of the spirit of ubuntu, the government of the day has deliberately chosen its service delivery mantra and its public slogan as Batho Pele (people first) to animate, or perhaps pay obeisance to, ubuntu. In this paper we seek to advance arguments that question such a public, widespread, and concerted ‘ubuntu-isation’ of the intellectual, business, public and private lives. Our project follows two main lines of reasoning. (1) We seek to show that the aggressive promotion of ubuntu in post-apartheid South Africa is an elitist project so conceived by the new black elite. It is conceived both as a restorative move that is aimed at securing the dignity of the black masses as well as an attempt at forging a so-called black identity. This line of reasoning will rely on similar historical cases on the continent that sought to aggressively promote an African mode of being, which coincided with both the end of colonialism and the rise of black elitism. We note that such attempts always ended in very public social and political failure. (2) We seek to question the desirability of ubuntu as a mark/guide of the spirit of the nation. Here our critique shall be concentrated on the disjunct that exists between the metaphysical conditions necessary for the attainment of ubuntu and the stark ontological and ethical crisis facing the new elite and ‘our people’.     

Reaching towards an end: Numerical end and distance effects in motor movements

Numerical comparisons are affected by the distance between the numbers and by the presence of an end stimulus. In line with embodied cognition approaches, past studies found evidence for the distance effect in continuous motor movements. The present study is the first to provide evidence for the end effect (i.e., faster comparisons for pairs that include an end stimulus of a set) using continuous motor movements. Two digits were presented horizontally on a screen and participants reached towards the larger one using a computer mouse cursor. Response trajectories were straighter (1) when the number pair included the end stimulus of 1, and (2) when the numerical distance between the numbers was large. Importantly, the end effect appeared earlier in the motor trajectory than the distance effect. The implications of this pattern for the cognitive processes underlying the end and the distance effects are discussed.     

Representationalism is a dead end

Synthese - Representationalism—the view that scientific modeling is best understood in representational terms—is the received view in contemporary philosophy of science. Contributions...