This is a strong push in the direction of the government to help in raising complacent citizens who will never question authority and will always - without fail obediently follow directions. (see video below at end of post).
You're already disciplined to REQUEST to relieve a bodily function during class. You're given a piece of paper that dictates how long you're allowed to do so, and if you don't relieve that bodily function in a specified amount of time, you will be spending the rest of your after-school time "paying for it".
Also, during "pep rallies", students will be indoctrinated for war. We're told to "hate" the neighboring school and that "we" are better than "they" are. For no reason - simply because we are who we are, and they! are who... they! are.
Students are also taught to listen to their daily announcements. Although boring, and students may not "pay attention", they are not allowed to speak or leave the room. Students are only removed to be disciplined after announcements are over.
Students are also taught how to stand in lines, how to request certain foods that are given to them because "I just can't wait for turkey and gravy day" and the menu fits the "food pyramid" -- we all know this is the only healthy way to raise the little butterballs who get out of breath before the reach the other end of the basketball court.
Quote: Because Althusser held that our desires, choices, intentions, preferences, judgements and so forth are the consequences of social practices, he believed it necessary to conceive of how society makes the individual in its own image. Within capitalist societies, the human individual is generally regarded as a subject endowed with the property of being a self-conscious 'responsible' agent. For Althusser, however, a person’s capacity for perceiving himself in this way is not innately given. Rather, it is acquired within the structure of established social practices, which impose on individuals the role (forme) of a subject.[49] Social practices both determine the characteristics of the individual and give him an idea of the range of properties he can have, and of the limits of each individual. Althusser argues that many of our roles and activities are given to us by social practice: for example, the production of steelworkers is a part of economic practice, while the production of lawyers is part of politico-legal practice. However, other characteristics of individuals, such as their beliefs about the good life or their metaphysical reflections on the nature of the self, do not easily fit into these categories. In Althusser’s view, our values, desires and preferences are inculcated in us by ideological practice, the sphere which has the defining property of constituting individuals as subjects.[50] Ideological practice consists of an assortment of institutions called Ideological State Apparatuses (ISAs), which include the family, the media, religious organisations and, most importantly, the education system, as well as the received ideas they propagate.[51] There is, however, no single ISA that produces in us the belief that we are self-conscious agents. Instead, we derive this belief in the course of learning what it is to be a daughter, a schoolchild, black, a steelworker, a councillor, and so forth.
Despite its many institutional forms, the function and structure of ideology is unchanging and present throughout history;[52] as Althusser states, "ideology has no history".[53] All ideologies constitute a subject, even though he or she may differ according to each particular ideology. Memorably, Althusser illustrates this with the concept of "hailing" or "interpellation".[54] He uses the example of an individual walking in a street: upon hearing a policeman shout "Hey you there!", the individual responds by turning around and in this simple movement of his body he is transformed into a subject.[55] The person being hailed recognizes himself as the subject of the hail, and knows to respond. Even though there was nothing suspicious about his walking in the street, he recognizes it is indeed he himself that is being hailed.[56] This recognition is a mis-recognition (méconnaissance)[57] in that it is working retroactively: a material individual is always-already an ideological subject, even before he is born.[58] The "transformation" of an individual into a subject has always-already happened; Althusser acknowledges here a debt toward Spinoza's theory of immanence.[59] To highlight this, Althusser offers the example of Christian religious ideology, embodied in the Voice of God, instructing a person on what his place in the world is and what he must do to be reconciled with Christ.[60] From this, Althusser draws the point that in order for that person to identify himself as a Christian, he must first already be a subject; that is to say, by responding to God's call, by following His rules, he is affirming himself as a free agent, the author of the acts for which he assumes responsibility.[61] For Althusser, we acquire our identities by seeing ourselves mirrored in ideologies,[62] and it is by being subjected ourselves that we become subjects.[63]
Further to the above, Althusser advances two theses on ideology: I, "Ideology represents the imaginary relationship of individuals to their real conditions of existence"[64]; II, "Ideology has a material existence"[65]. The first thesis tenders the familiar Marxist contention that ideologies have the function of masking the exploitative arrangements on which class societies are based.
The second thesis posits that ideology does not exist in the form of "ideas" or conscious "representations" in the "minds" of individuals. Rather, ideology consists of the actions and behaviours of bodies governed by their disposition within material apparatuses. Central to the view of individuals as responsible subjects is the notion of an explanatory link between belief and action, that “ every 'subject' endowed with a 'conciousness' and believing in the 'ideas' that his 'consciousnes' inspires in him and freely accepts, must ' act according to his ideas', must therefore inscribe his own practice as a free subject in the actions of his material practice.[66] ”
For Althusser, this is yet another effect of social practice: “ I shall therefore say that, where only a single subject (such and such individual) is concerned, the existence of the ideas of his belief is material in that his ideas are his material actions inserted into his material practices governed by material rituals which are themselves defined by the material ideological apparatus from which we derive the ideas of that subject...Ideas have disappeared as such (insofar as they are endowed with an ideal or spiritual existence), to the precise extent that it has emerged that their existence is inscribed in the actions of practices governed by rituals defined in the last instance by an ideological apparatus. It therefore appears that the subject acts insofar as he is acted by the following system (set out in the order of its real determination): ideology existing in a material ideological apparatus, describing material practices governed by a material ritual, which practices exist in the material actions of a subject acting in all consciousness according to his belief. [67] ”
These material rituals may be compared with Bourdieu's concept of habitus. ISAs may also anticipate Foucault's disciplinary institutions which provide a critical rethinking of Althusser.
Althusser also recognized the role played by what he termed "Repressive State Apparatuses".[68] At times when individuals and groups pose a threat to the dominant order the state invokes Repressive State Apparatuses. The most benign of the RSAs are the systems of law and courts where putatively public contractual language is invoked in order to govern individual and collective behavior. As threats to the dominant order mount, the state turns to increasingly physical and severe measures: incarceration, police force and ultimately military intervention are used in response.
In the interest of keeping it short; yes, I linked Althusser to Wikipedia. Easier for folks who are not cultural theorists.
My argument stands that students should be taught more mathematics and sciences - however, they should also be given the opportunity to indulge in creative and critical thought, which are typically included in such classes as what used to be called "Literature" and "Art".
Let them have the summers off. Give them more during the hours that they're there. If they want to take summer courses and get ahead, that is their perogative or their parents'...
That is, if the parents even have any say in what their children do with their education anymore.
Posted video as noted above:
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