 To Althusser, the propositions which have explanatory value at the level of ontology and cosmology also have value at the level of political philosophy. After first citing Rousseau and Hobbes as example of philosophers who recognized that the origin and continued existence of political orders is contingent, Althusser turns to Machiavelli and Marx for his principal examples of how aleatory materialism functions in the political realm. The anti-teleological, scientistic, and anti-humanist, Marxist philosophy developed by Althusser over the course of his career works well with the materialist metaphysics recounted above. In this understanding of Marxist philosophy, societies and subjects are seen as patterns of activity that behave in predictable ways. Though scientists may study and describe these orders in their specificity, it does not at first appear that philosophy can do much except to categorize these interactions at the most general level. However, citing Marx’s work again and taking inspiration from Machiavelli’s project of installing “a new prince in a new principality,” Althusser argues that the materialist philosopher may accomplish somewhat more than this with her descriptions, critiques, and predictions. This is because, by examining a political order not from the perspective of its necessity but with an awareness of its contingency, this philosopher may be able think the possibility of its transformation. If chance smiles on her, if someone listens and if effects occur, then elements might recombine and a new political might take hold. This is, to be sure, a very limited and unpredictable power attributed to the philosopher. However, it is also the only one that Althusser in his late works argues is adequate for political practice and that does not, like idealism, merely serve to reproduce existing relations.