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Published: 10 December 2022
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1

Loyal, Steven. Bourdieu's Theory of the State. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58350-5.

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2

Bourdieu's theory of social fields: Concepts and applications. New York, NY: Routledge, Taylor & Francis Group, 2015.

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3

Beijing da xue sheng cun xin tai ji qi zai sheng chan: Yi Bu'erdi'e li lun jie xi Be da de li shi yu xian shi = The habitus of Peking University and its reproduction : the integration and analysis of Peking University's past and present by using Bourdieu's theory. Beijing Shi: Min zu chu ban she, 2003.

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4

The Politics of Embodiment: Habits, Power, and Pierre Bourdieu's Theory. Peter Lang Publishing, 2000.

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5

The Politics of Embodiment: Habits, Power, and Pierre Bourdieu's Theory. Peter Lang Publishing, 2000.

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6

Hadas, Miklós. Outlines of a Theory of Plural Habitus: Bourdieu Revisited. Taylor & Francis Group, 2021.

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7

Hadas, Miklós. Outlines of a Theory of Plural Habitus: Bourdieu Revisited. Taylor & Francis Group, 2021.

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8

Outlines of a Theory of Plural Habitus: Bourdieu Revisited. Taylor & Francis Group, 2021.

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9

Hadas, Miklós. Outlines of a Theory of Plural Habitus: Bourdieu Revisited. Routledge, 2021.

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10

Steinmetz, George. Bourdieusian Field Theory and the Reorientation of Historical Sociology. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.28.

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Chapter abstract This chapter explores some of the ways Bourdieusian theory is reinvigorating historical sociology. The first section reconstructs Bourdieu’s increasingly serious engagement over the course of his career with historians and historical material. It argues that Bourdieu generated and encouraged among his students a unique approach to historical sociology. The second section argues that the historical turn in Bourdieu’s work is firmly grounded in the fundamentally historicity of his two key theoretical concepts, habitus and field. The third section sketches an agenda for future work in historical sociology based on Bourdieu’s mature theory. The final section surveys recent social research using Bourdieusian field theory, arguing that this constitutes an unacknowledged and growing tendency within historical sociology.
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11

Wacquant, Loïc. A Concise Genealogy and Anatomy of Habitus. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.24.

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Chapter abstract The concept of habitus plays a central role in Bourdieu’s dispositional theory of action, itself part of his lifelong effort to develop a science of practice and a correlative critique of domination. Retracing the concept’s philosophical origins and its early uses by Bourdieu clears up four recurrent misunderstandings about the concept: first, habitus is never the replica of a single social structure, but a multilayered and dynamic set of schemata that records, stores, and prolongs the influence of diverse environments successively traversed during one’s existence; second, habitus is not necessarily coherent and unified, but displays varying degrees of integration and tension; third, habitus is no less suited to analyzing crisis and change than cohesion and perpetuation; fourth, habitus is not a self-sufficient mechanism for the generation of action—like a spring, it needs an external trigger—and cannot be considered in isolation from the social worlds in which it operates.
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12

Levi Martin, John. Bourdieu’s Unlikely Contribution to the Human Sciences. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.19.

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Chapter abstract The author of this chapter proposes that we consider Bourdieu’s work neither on its own terms, nor in the terms of the postwar French academic field, but in terms of the general problems that it solved. When we do so, we find that Bourdieu developed lines of thinking that had stalled in Germany and the United States. The former was the field theoretic tradition associated with Gestalt psychology and empirical phenomenology; the second was the habit theoretic tradition associated increasingly with pragmatism. Each had stalled because each seemed, in a way, too successful—everything turned into habit for pragmatist social psychology; field theory also put everything indiscriminately in the field of experience. By focusing on the reciprocal relations of habitus and field, Bourdieu developed these insights in ways that allowed for empirical exploration, and that cut against the French rationalist vocabulary that he inherited.
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13

McLevey, John, Allyson Stokes, and Amelia Howard. Bourdieu’s Uneven Influence on Anglophone Canadian Sociology. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.4.

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Pierre Bourdieu is one of the most influential and widely cited figures in anglophone Canadian sociology. Since the first decade of the twenty-first century, in particular, his theories have guided research in areas such as the sociology of culture, education, social theory, social networks, and social capital. This chapter presents a content analysis of journal articles to better understand Bourdieu’s influence on anglophone Canadian sociology. Many citations to Bourdieu are ritualistic and occasionally are characterized by misreadings. Furthermore, interpretations and applications of Bourdieu’s ideas have been limited by a methodological division of labor. Quantitative research has primarily been concerned with cultural and social capital, with qualitative and historical research placing more emphasis on habitus and fields. The authors suggest several ways to expand the engagement with Bourdieu’s work, and to move beyond the current methodological division of labor.
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14

Burawoy, Michael. The Poverty of Philosophy. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.16.

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Chapter abstract Marx and Bourdieu embark from similar criticisms of philosophers as suffering from the illusion that ideas make history—what Marx calls ideology and Bourdieu calls scholastic reason. Accordingly, both turn from the logic of theory to the logic of practice. However, where Marx sees the relations of production as leading to class struggle and revolution, Bourdieu sees bodily practice as instilling symbolic domination through habitus. This leads Marx and Bourdieu to adopt divergent views of history, divergent approaches to social change, divergent roots of symbolic domination, and divergent perspectives on contentious politics. If the followers of Marx seek to explain the quiescence of the working class by developing theories of cultural hegemony, will the followers of Bourdieu build a research program that focuses on the internal contradictions and external anomalies of Bourdieu’s theory of symbolic domination?
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15

Threadgold, Steven. Bourdieu and Affect. Policy Press, 2020. http://dx.doi.org/10.1332/policypress/9781529206616.001.0001.

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A Bourdieusian contribution to studies of affect provides a more comprehensive understanding of the everyday moments that make, transform and remake the social contours of inequality, and how those relations are contested and resisted. By teasing out the affective elements already implicit in concepts like habitus, illusio, cultural capital, field and symbolic violence, this book develops a theory of affective affinities to consider how emotions and feelings are central to how class is affectively delineated along with material and symbolic relations. This includes theorising habitus as one’s history rolled up into an affective ball of immanent dispositions, an assemblage of embodied affective charges. Sketching fields as having their own affective atmospheres and structures of feeling, while considering everyday settings that the concept of field cannot capture. Drawing upon illusio, social gravity and social magic to unpack how the embodied nature of the forms of capital mean they operate in affective economies mediating transmissions of affective violence. The book concludes by critically engaging with aspects of social change due to the rise of reflexivity, irony and cynicism and proposing the figure of the accumulated being to challenge the dominance of homo economicus.
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16

Hilgers, Mathieu. Bourdieu's Theory of Social Fields. Routledge, 2014. http://dx.doi.org/10.4324/9781315772493.

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17

Theiner, Georg, and Nikolaus Fogle. The “Ontological Complicity” of Habitus and Field. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198801764.003.0012.

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This chapter approaches the work of the French sociologist, Pierre Bourdieu, from the point of view of embodied, extended, and distributed cognition. The concepts that form Bourdieu’s central dyad, habitus and field, are remarkably consonant with externalist views. Habitus is a form of knowledge that is not only embodied but fundamentally environment-dependent, and field is a distributed network of cognitively active positions that serves not only as a repository of social knowledge, but also as an external template for individual schemes of perception and action. The aim of this chapter’s comparative analysis is not to merely show that Bourdieu’s concepts are compatible with cognitive and epistemological externalism. They further demonstrate that the resources of Bourdieu’s theoretical framework can prove particularly useful for developing externalist accounts of culture and society—two areas that are significantly underexplored within mainstream debates in analytic philosophy.
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18

Dietch, Linda A. The Social Worlds of Biblical Narrative. Edited by Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.45.

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This chapter briefly reviews the rise of social-scientific criticism—a subfield of biblical criticism that uses social-scientific theory to ascertain how social forces, institutions, and practices impacted the origin and development of biblical religions and texts and the peoples and communities behind both—and demonstrates the method’s usefulness through application to Judges 3:12–30. Since biblical narratives provide partial and fragmentary glimpses into ancient lives, this essay recommends the careful use of the social sciences to extrapolate encoded social values, systems, and relations. Émile Durkheim’s conceptions of sacred and profane and the function of religious ritual highlight the Ehud narrative’s cultic interests, which underscore the interdependence between deity and collective. Pierre Bourdieu’s conceptions of social field, habitus, and doxa permit one to hypothesize the effect of field and habitus on the text’s ancient producers and distinguish between their explicit views and doxic assumptions.
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19

Widin, Jacqueline, James Albright, and Deborah Hartman. Bourdieu's Field Theory and the Social Sciences. Palgrave MacMillan, 2017.

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20

Hallett, Tim, and Matthew Gougherty. Bourdieu and Organizations. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.12.

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This chapter examines the relationship between Bourdieu’s sociology and organizational research, some of the ways he has been influential, how his ideas have been used, and new opportunities to push his research. In helping to spark the cultural turn in sociology, Bourdieu indirectly influenced the new institutionalist approach within organizational sociology. Although organizations were rarely the primary focus of his own work, we argue that there are traces of an organizational sociology in some of his canonical books. Much like his other work, this implicit approach is centered on the field-capital-habitus triumvirate. However, organizational scholars influenced by Bourdieu tend to focus on and modify the concepts of field and capital. Given recent calls to apply Bourdieu’s full conceptual framework to the study of organizations, we examine the promise and the potential pitfalls of incorporating Bourdieu’s concepts into the scholarship on the micro-foundations of institutions, especially as it relates to social interaction.
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21

Mangez, Éric, and Mathieu Hilgers. Bourdieu's Theory of Social Fields: Concepts and Applications. Taylor & Francis Group, 2015.

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22

Maggio, Rodolfo. Pierre Bourdieu's Outline of a Theory of Practice. Taylor & Francis Group, 2018.

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23

Pierre Bourdieu's Outline of a Theory of Practice. Macat Library, 2018. http://dx.doi.org/10.4324/9781912284764.

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24

Bourdieu's Theory of the State: A Critical Introduction. Palgrave Macmillan, 2017.

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25

Mangez, Éric, and Mathieu Hilgers. Bourdieu's Theory of Social Fields: Concepts and Applications. Taylor & Francis Group, 2014.

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26

Mangez, Éric, and Mathieu Hilgers. Bourdieu's Theory of Social Fields: Concepts and Applications. Taylor & Francis Group, 2014.

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27

Loyal, Steven. Bourdieu's Theory of the State: A Critical Introduction. Palgrave Macmillan, 2016.

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28

Maggio, Rodolfo. Pierre Bourdieu's Outline of a Theory of Practice. Taylor & Francis Group, 2018.

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29

Hadas, Miklós. Outlines of a Theory of Plural Habitus. Taylor & Francis Group, 2021.

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30

Atkinson, Will. Bourdieu and Schutz. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.17.

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Chapter abstract This chapter considers the relationship between the sociologies of Pierre Bourdieu and Alfred Schutz. It begins by making plain the shared rootedness of many of their ideas in the phenomenology of Edmund Husserl and tracing the different directions in which they took that influence, given the dissimilar states of the intellectual fields they were positioned in. It then goes on to compare the two thinkers on philosophical anthropology and epistemology, making the case that Bourdieu’s relational worldview fills in significant gaps in Schutz’s account. However, the author subsequently argues that Schutz’s vocabulary can, in turn, help plug holes in Bourdieu’s perspective too, pushing the latter toward becoming a “relational phenomenology.” These holes are, first, the sketchy depiction of conscious activity associated with the concept of habitus and, second, the neglect of how individual lifeworlds are structured by multiple fields.
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31

Maggio, Rodolfo. Analysis of Pierre Bourdieu's Outline of a Theory of Practice. Macat International Limited, 2018.

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32

Habitus As Method: Revisiting a Scholastic Theory of Art. Peeters Publishers & Booksellers, 2017.

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33

Pryce, Paula. Gate. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190680589.003.0004.

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Expanding on the work of Fredrik Barth and Pierre Bourdieu, Chapter 4 introduces a new theory of differential knowledge that helps account for diversity in pluralistic societies. It discusses the key roles of agency, habitus, and an uneven distribution of knowledge in the Centering Prayer movement, and coins the term “performative knowledge” to describe the technical and rhetorical skill with which leaders encouraged their followers. It compares the surprising differences of monastic and non-monastic versions of a Holy Week ritual, thus showing how leaders used their social and cultural capital to authenticate chosen histories in order to innovate new rites or stabilize long-established forms: some monastics worked to evoke an ethos of atonement, whereas a non-monastic community cultivated eros through the biblical theme of Love Mysticism. The role of individual leadership and charisma was especially crucial in the American environment in which religious institutions have limited authority.
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34

From Habits To Social Structures Pragmatism And Contemporary Social Theory. Peter Lang Pub Inc, 2011.

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35

Pop, Liliana. Bourdieu in the Post-Communist World. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.6.

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The collapse of the communist regimes in the former Soviet bloc and the subsequent economic, political, social, and cultural transformations opened up new challenges for social science research. Working with the methodological and conceptual tools of Pierre Bourdieu, including habitus, field, capital, symbolic power, hysteresis, and the logic of honor, among others, scholars have defined and addressed four clusters of important research questions: the possibility of systemic change and the emergence of “capitalism without capitalists”; mechanisms for legitimacy and stability, new configurations of stratification and lifestyles; marketing selves, the informal economy, and nationalism; and state-level strategies for redefining positions in the international political field. This chapter shows that, although much remains to be done across these areas, works that use Bourdieu’s insights to analyze post-communist regimes have provided more nuanced accounts and fuller explanations than those available in mainstream literatures, making up in salience what they lack in number.
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36

Schmidt, Kjeld. “Practice Theory”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198733249.003.0004.

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Areas of research such as Computer-Supported Cooperative Work (CSCW), Information Systems (IS), and Human–Computer Interaction (HCI) are interdisciplinary by virtue of their particular research questions and destined to venture beyond the conceptual and methodological sanctuaries of institutionalized disciplines. Researchers in such areas therefore face a constant temptation to import conceptual innovations or theories that might make it less taxing and troublesome to venture outside the disciplinary habitat. In the case of practice-centered computing, so-called practice theory, developed over the last few decades in the philosophy of sociology by Bourdieu, Giddens, Schatzki, and others, obviously poses such a temptation but should not be imported unexamined. The aim of this chapter is to subject this body of theory to critical scrutiny. In so doing, the argument draws on Wittgenstein’s analysis of normative regularity or “rule-following.”
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37

Walther, Matthias. Repatriation to France and Germany: A Comparative Study Based on Bourdieu's Theory of Practice. Springer Fachmedien Wiesbaden GmbH, 2014.

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38

Walther, Matthias. Repatriation to France and Germany: A Comparative Study Based on Bourdieu's Theory of Practice. Springer Gabler. in Springer Fachmedien Wiesbaden GmbH, 2014.

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39

Chong, Wu-Ling. Chinese Indonesians in Post-Suharto Indonesia. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455997.001.0001.

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This book examines the complex situation of ethnic Chinese Indonesians in post-Suharto Indonesia, focusing on Chinese in two of the largest Indonesian cities, Medan and Surabaya. The fall of Suharto in May 1998 led to the opening up of a democratic and liberal space to include a diversity of political actors and ideals in the political process. However, due to the absence of an effective, genuinely reformist party or political coalition, predatory politico-business interests nurtured under the New Order managed to capture the new political and economic regimes. As a result, corruption and internal mismanagement continue to plague the bureaucracy in the country. The indigenous Indonesian population generally still perceives the Chinese minority as an alien minority who are wealthy, selfish, insular and opportunistic; this is partially due to the role some Chinese have played in perpetuating corrupt business practices. As targets of extortion and corruption by bureaucratic officials and youth/crime organisations, the Chinese are neither merely passive bystanders of the democratisation process in Indonesia nor powerless victims of corrupt practices. By focusing on the important interconnected aspects of the role Chinese play in post-Suharto Indonesia, via business, politics and civil society, this book argues, through a combination of Anthony Giddens’s structure-agency theory as well as Pierre Bourdieu’s notion of habitus and field, that although the Chinese are constrained by various conditions, they also have played an active role in shaping these conditions.
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40

Frank, Arthur W. The Force of Embodiment: Violence and Altruism in Cultures of Practice. Edited by Jeffrey C. Alexander, Ronald N. Jacobs, and Philip Smith. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780195377767.013.26.

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This article examines two stories that foreground significant practices of embodiment: violence and altruism. The stories tackle the notions of violent and altruistic bodies, and both seem to have clear ethical implications. They are interpreted through two theoretical interests that are central to studies of the body: habitus and networks. The first story is from Norbert Elias, who has published two major works: The Civilizing Process (1984) and The Germans (1996). The article considers how Pierre Bourdieu expands and specifies Elias’s conceptualization of habitus and embodiment, and more specifically his views regarding the hierarchy of positions underlying habitus. It also discusses Michel Foucault’s explanation as to why people play truth games. Finally, it looks at the second story, which involves kidney transplant.
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41

Henricks, Thomas S. The Social Life of Play. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039072.003.0008.

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This chapter focuses on the social life of play. As the patterning of human relationships, social context shapes play by offering behavioral formats or directives that both support and restrict our actions. Such directives are manifested in countless situations and at different levels of abstraction; they constitute the social reality of our lives. In that context, the chapter examines play as a “social construction of reality”—that is, a process of reality construction and maintenance. It discusses three levels of social reality: self-identity, social relationships, and social structure. It also considers George Herbert Mead's play and game stages of development, play as performance and presentation, Georg Simmel's play form of association, Erving Goffman's theory of frame utilization, social functions of play, and play's relationship to power and privilege. The chapter concludes by revisiting Pierre Bourdieu's argument that similarly situated groups of people develop their own tastes and style of life that afford them personal satisfaction and easeful interaction.
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42

Rossington, Michael. Creative Translation. Edited by David Duff. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199660896.013.35.

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This chapter addresses the theory and practice of translation in works by Lord Byron, Claire Clairmont, Felicia Hemans, Sir William Jones, John Keats, and Percy Bysshe Shelley. Despite Shelley’s view of its impossibility, translation is shown in the work of Jones, Byron, and Shelley to be one of the most vital and sophisticated literary activities of the Romantic era, at once a means to enlightenment about poetic traditions outside Britain and an arena for bold technical experimentation. For Shelley, translation constitutes a creative habitus through which he escapes his native language and then translates back into English from an assumed ‘foreign’ persona. Keats’s poetry, on the other hand, demonstrates how originality is prompted through engagement with the translations of others. The chapter also situates theories about translation in Britain within the context of wider debates on the Continent.
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43

Pryce, Paula. Sanctuary. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190680589.003.0007.

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Highlighting the interconnected roles of agency, habitus, and ambiguity, this chapter describes the book’s core thesis: the variability and interdependence of three culturally specific knowledge types (performative knowledge, unknowing, and unitive being), which result from practitioners’ differing capacities to “evoke the divine.” Expressed as an algebraic formula, this new epistemological theory of differential knowledge adds to classic studies of ritual and perception by detailing the diversity and fluidity with which “communitas” or phenomenological intersubjectivity actually occurs in a particular ethnographic context. It offers an anthropology of knowledge that can assist in the analysis of complex pluralistic societies. The chapter’s extensive use of ethnographic narrative and poetic language conveys how the three variable knowledge types arise in people’s ritualized lives and demonstrates how the ethnographer used intersubjective fieldwork methods to gain insights to contemplative experience even in environments of silence and interiority.
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44

Cottingham, Marci D. Practical Feelings. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197613689.001.0001.

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Practical Feelings develops and applies a theory of emotion practice to the domains of work, leisure, social media, and politics. Chapter 1 theorizes an emotion practice approach by synthesizing symbolic interactionist and poststructural approaches to emotion using their shared lineage of pragmatism. Within this approach, the concepts of emotional capital, habitus, and social location together help us examine emotion as effort, energy, and embodied resource. Chapters 2 through 5 apply an emotion practice approach to the social arenas of work, leisure, social media, and politics. The empirical chapters move from the intimate sphere of nursing to the sphere of public health threats while illustrating the strengths of an emotion practice approach. Audio diaries from nurses capture how they use and conserve emotional resources within hierarchies of social class and race. In examining sports fans, we see how they use and invest in the emotional power of sports symbols, but a hierarchy of racial inequality underlies this economy of emotion that connects communities and corporations. Social media users connect with others during health threats by relying on engrained digital habits of frivolity and humor. Turning to the political sphere, rhetoric from leaders reinforces a view of emotions as irrational, converting their emotional capital of stoicism into political capital during public health threats (Ebola and COVID-19). The final chapter develops the relevance of homophily for connecting emotions with social inequality and theorizes mechanisms for social change.
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