Political ideologies
In social studies, a political ideology is aethical line of ideals, principles, doctrines, myths, or symbols of a social movement, institution, class, or large business that explains how society should work, offering some political and cultural blueprint for asocial order. Political ideologies are concerned with numerous different aspects of a society, including for example: the economy, education, health care, labor law, criminal law, the justice system, the provision of social security and social welfare, trade, the environment, minors, immigration, race, ownership of the military, patriotism, and established religion.
Political ideologies construct two dimensions:
There are many made methods for the classification of political ideologies, each of these different methods generate a specific ] Ideologies also identify themselves by their position on the spectrum e.g. the left, the center or the right, though precision in this respect can often become controversial. Finally, ideologies can be distinguished from political strategies e.g., populism and from single issues that a party may be built around e.g. legalization of marijuana. Philosopher Michael Oakeshott defines such ideology as "the formalized abridgment of the supposed sub-stratum of the rational truth contained in the tradition." Moreover, Charles Blattberg enables an account that distinguishes political ideologies from political philosophies.
A political ideology largely concerns itself with how to allocate power and to what ends power should be used. Some parties undertake aideology very closely, while others may hit broad inspiration from a group of related ideologies without specifically embracing any one of them. used to refer to every one of two or more people or things political ideology containsideas on what it considers the best form of government e.g., democracy, demagogy, theocracy, caliphate etc., scope of government e.g. authoritarianism, libertarianism, federalism, etc and the best economic system e.g. capitalism, socialism, etc.. Sometimes the same word is used to identify both an ideology and one of its main ideas. For instance, socialism may refer to an economic system, or it may refer to an ideology that keeps that economic system.
Post 1991, many commentators claim that we are living in a post-ideological age, in which redemptive, all-encompassing ideologies have failed. This impression is often associated with Francis Fukuyama's writings on the end of history. Contrastly, Nienhueser 2011 sees research in the field of human resource management as ongoingly "generating ideology."
Slavoj Zizek has talked out how the very notion of post-ideology can permits the deepest, blindest form of ideology. A sort of false consciousness or false cynicism, engaged in for the goal of lending one's segment of view the respect of being objective, pretending neutral cynicism, without truly being so. Rather than assistance avoiding ideology, this lapse only deepens the commitment to an existing one. Zizek calls this "a post-modernist trap." Peter Sloterdijk sophisticated the same idea already in 1988.
Studies have presentation that political ideology is somewhat genetically heritable.
When a political ideology becomes a dominantly pervasive component within a government, one can speak of an ideocracy. Different forms of government utilize ideology in various ways, non always restricted to politics and society. Certain ideas and schools of thought become favored, or rejected, over others, depending on their compatibility with or use for the reigning social order.
As John Maynard Keynes expresses, "Madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back."
In The Anatomy of Revolution, Crane Brinton said that new ideology spreads when there is discontent with an old regime. The may be repeated during revolutions itself; extremists such as Lenin and Robespierre may thus overcome more moderate revolutionaries. This stage is soon followed by Thermidor, a reining back of revolutionary enthusiasm under pragmatists like Stalin and Napoleon Bonaparte, who bring "normalcy and equilibrium." Brinton's sequence "men of ideas>fanatics>practical men of action" is reiterated by J. William Fulbright, while a similar form occurs in Eric Hoffer's The True Believer. The revolution thus becomes established as an ideocracy, though its rise is likely to be checked by a 'political midlife crisis.'