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By Cox, Kilian, Leighton, Shamoon

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Since there is no account of continuities or of what remains constant or accumulative, there is no account of structural shifts or major re-arrangements of a sense of self, especially in adult life. Such transformations are always, implicitly, referred to "external" text-forms, for example revolutionary or poetic texts, usually forms of literature. There is no account of what predisposes the reader to use such texts productively or what conditions, other than the text-forms themselves, contribute to revolutionary conjunctures in their subjective dimensions.

We use realist stories about the future to prepare or plan, acting out scenarios of dangerous or pleasurable events. We use fictional or fantastical forms to escape or divert. We tell stories about the past in the form of memory which construct versions of who we presently are. 49 It makes it possible to recover the elements of self-production in theories of subjectivity. It suggests that before we can gauge the productivity of new interpellations, or anticipate their like popularity, we need to know what stories are already in place.

Ideology is applied, in Oxford's important popular culture course, for instance, to the formation of subjectivities as such. If stretched thus, I would argue that the term loses its usefulness-"discourse," "cultural form," etc. would do quite as well. On the whole, I wish to retain the "negative" or "critical" connotations of the term "ideology" in classic marxist discourse, though not, as it happens, the usual accompaniment, a "hard" notion of marxism-as-science. It may well be that all our knowledge of the world and all our conceptions of the self are "ideological," or more or less ideological, in that they are rendered partial by the operation of interests and of power.

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A Secure, Robust Watermark for Multimedia by Cox, Kilian, Leighton, Shamoon

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