Therborn rejects the notion that ideology involves beliefs in people's heads, specifically beliefs that are false or mystified or misconstrued. He further denies that ideology is the opposite of science. Ideologies are defined as all social (in distinction to psychological) phenomena of a discursive (in distinction to non-discursive) nature. They include 'both everyday notions and "experience" and elaborate intellectual doctrines, both the "consciousness" of social actors and the institutionalized thought-systems and discourses of a given society' (p. 2 ). This is deliberately a broad definition, and one that in our view effectively reproduces the sociological notion of 'culture'. Following Althusser, Therborn suggests: 'The operation of ideology in human life basically involves the constitution and patterning of how human beings live their lives as conscious, reflecting initiators of acts in a structured, meaningful world. Ideology operates as discourse, addressing or, as Althusser puts it, interpellating human beings as subjects' (p. 15 ). This operation of ideology involves two processes: the constitution and subjection of human, conscious agents and their qualification to fulfil their positions in society. Therborn recognizes that an analysis of ideology in terms of inserting agents in their places is analogous to the traditional sociological analysis of social roles, but he maintains that traditional role analysis is too subjectivist. The main burden of ideology is to construct human subjectivity, so that 'to search for the structure of the ideological universe is to seek the dimensions of human subjectivity' (p. 17 ). These dimensions form 'a property space':

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