现在，我们将把多点触控引入市场。这些革命性的界面使得革命性的产品成为可能——Mac, iPod和现在的iPhone。这句话是史蒂夫·乔布斯说的，他是世界上最大的科技公司之一苹果公司的首席执行官和联合创始人。就最新技术而言，这家公司已经取得了长足的进步。自从第一部iPhone发布以来，苹果公司就一直在推出更新版本的iPhone，以吸引消费者的注意。和其他iPhone用户一样，我也会密切关注新款iPhone的最新更新。我所表现的这种热情让我想知道，当我继续购买更多的苹果产品时，我到底在扮演什么角色?在这篇分析中，我将着重于Louis Althusser对意识形态的定义和他的问询的概念来帮助进一步解释我作为苹果消费者的身份。路易·阿尔都塞是一位有影响力的哲学家。他认为，我们都“无意识地”受到一种意识形态的影响，这种意识形态会被我们自己的信仰和想法所改变(Storey 71)。为了进一步理论化，他引入了意识形态的三个定义。首先，他认为意识形态是“一种表征系统(图像、神话、想法或概念)”(71)。换句话说，阿尔都塞认为意识形态是由具有政治色彩的规则所支配的。这强调了我们“真实”和“想象”的关系。由于我们生活在一个由上层社会主导的世界，显然存在一种假设，即我们将他们理想化，认为他们似乎更幸福、更富有。但阿尔都塞用不同的方式证明了这一点。在“意识形态和意识形态国家器具(调查笔记)”中，他指出“除了主体和主体为主体没有意识形态”(阿尔都塞，1970)。他的意思是意识形态是虚构的，每个人，包括统治阶级，都没有意识到它。这就产生了一种观念，即意识形态并不反映现实世界的实际情况，而是反映我们作为个体与现实世界的想象关系。他的第二个定义是，意识形态是一种“物质实践”(楼层78)。他认为意识形态是我们作为思想或实践继承的东西，并在我们的日常生活中继续使用这种意识形态。例如，我是一名服务员，我给顾客端咖啡时不小心洒了一点。我道歉，并且从此以后，当我端咖啡的时候，我变得更加注意了。在这个例子中，想象的意识形态是，我被教导要关心我的顾客，最后我感到内疚。实质练习是我为我的错误道歉。意识形态就这样塑造了我们的思想。
First was the mouse. The second was the click wheel. And now, we’re going to bring multi-touch to the market. And each of these revolutionary interfaces has made possible a revolutionary product – the Mac, the iPod and now the iPhone.” These words are said by Steve Jobs, the CEO and co-founder of one of the world’s largest tech companies, Apple. This company has come a long way in terms of the latest technologies. Ever since the first iPhone was launched, Apple never failed to impress their consumers by launching newer versions of the iPhone. I, just like other iPhone users, would keep my eyes out for the latest updates on the new iPhone models. This enthusiasm that I portray makes me wonder, what role am I exactly playing as I continue to buy more Apple products? In this analysis, I will focus on Louis Althusser’s definitions of ideology and his concept of Interpellation to help further explain my identity as an Apple consumer.Louis Althusser was an influential philosopher. He believed that we are all ‘unconsciously’ influenced by an ideology that is altered by our own beliefs and ideas (Storey 71). To theorize even further, he introduced three definitions of ideology. First, he argues that ideology is “a system of representations (images, myths, ideas or concepts)” (71). In other words, Althusser believed that ideology was governed by rules that had a political aspect to it. This emphasizes our ‘real’ and ‘imaginary’ relation. Since we live in a world dominated by the upper class, there obviously is an assumption that we idealise them as they seem happier and wealthier. But Althusser proves it differently. In “Ideology and Ideological State Apparatuses (Notes towards an Investigation)”, he states “there is no ideology except by the subject and for the subject” (Althusser, 1970). He clearly means that ideology is imaginary and everyone, including the dominant class, are not aware of it. This creates a notion that ideology does not reflect the actual conditions of the real world but rather the imaginary relationship of us as individuals, to the real world. His second definition states that ideology is a “material practice” (Storey 78). He believes that ideology is something that we inherit as thoughts or practices and continue to use that ideology in our day to day lives. For example, I am a waitress and I bring a cup of coffee to a customer and I accidentally spill a bit while carrying it. I apologize and become more aware when I carry a cup of coffee henceforth. Now in this example, the imaginary ideology is that I am taught to feel concern for my customer and I end up feeling guilty. The material practice is when I apologize for my mistake. In this way, ideologies shape our thoughts.
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