ABSTRACT
Every ideology, in addition to its central Mosaic myth and its enunciation of a historically missioned group, clothes itself in philosophi cal, metaphysical, and epistemological premises. An ideology is more than a myth; it incorporates a myth but what it adds is distinctive; it tries to demonstrate the truth of its contained myth from basic philo sophical and scientific premises. That is why an ideology can be defined as a blend,—a myth written in the language of philosophy and science. An ideology is never content with the narrative of the myth; the drama must be shown to be deducible from the laws of existence itself. As such, every ideology attaches to itself some com bination of philosophical unit-ideas; the mythological drama, is regarded as derivable in some fashion from the latter. To accom plish this derivation, the laws of the universe are themselves ‘ideologized’, that is, the basic laws of the universe are held to be isomorphic, in other words, structurally similar with the patterns of the Mosaic myth. The social ideologist invariably becomes a cosmological ideologist. Thus Marx wrote in 1861 that Darwin’s book was ‘very important’ and served him with ‘a basis in natural science for the class struggle in history’. 1
