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Journal articles on the topic 'Bourdieu'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Kauppi, Niilo, and David Swartz. "Global Bourdieu." Comparative Sociology 14, no. 4 (October 13, 2015): 565–86. http://dx.doi.org/10.1163/15691330-12341358.

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Pierre Bourdieu was a prolific scholar whose multifaceted work inspired research in a wide variety of areas. Beyond sociology we find his influence in anthropology, history, cultural studies, political science, and international relations. Particularly after 1995, when he engaged in a fight against neo-liberalism, he became the pre-eminent public intellectual. Bourdieu clearly stands in the pantheon of the greatest contemporary social scientists. This article explores the social mechanisms that enabled the global circulation of Bourdieu’s oeuvre. Multiple factors in multiple intellectual fields contributed to this process. There are “global Bourdieus.” Throughout his career Bourdieu was a defender of the dominated, and a sharp critic of established powers; his work provides individuals in a variety of central and peripheral fields weapons against social domination whatever its form. This narrative weds together his biography and oeuvre, and forms the web that unites him with the social carriers of his work globally.

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2

Costa Delgado, Jorge, and José Luis Moreno Pestaña. "Is there a model for symbolic revolution? Bourdieu’s theory in Manet and a comparison with a case study: the Generation of 1914 in Spain." Revista Española de Sociología 31, no. 4 (September 30, 2022): a139. http://dx.doi.org/10.22325/fes/res.2022.139.

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The courses that Bourdieu dedicates to Manet help to better understand the link between cultural production, political position and social trajectory. Nevertheless, Bourdieu does not always fully clarify his position. In this article, first we will clarify what Bourdieu considers to be a model for symbolic revolutions. To do so, Manet's courses are revisited and their links with Bourdieu’s work in general and, more specifically, with his sociology of philosophy are made explicit. After that, we will examine Bourdieu's assertions about scholasticism or academicism in the sociology of culture, its importance in symbolic revolutions, and how his proposal encourages a specific view on the history of cultural productions, especially the philosophical ones. Then, Bourdieu's model of symbolic revolution will be tested by comparing it with a study with statistical treatment of data in a different and significant historical context: the Generation of ‘14 in Spain. Finally, we will propose some nuances and developments to Bourdieu's model based on the conclusions of that study.

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3

Holthaus, Leonie. "Pierre Bourdieu und die Möglichkeiten der Kritik in der Praxistheorie." Zeitschrift für Internationale Beziehungen 26, no. 2 (2019): 67–87. http://dx.doi.org/10.5771/0946-7165-2019-2-67.

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Die Soziologie von Pierre Bourdieu wird in der Praxistheorie vielfach diskutiert. Dieser Beitrag stellt die Debatte zunächst vor dem Hintergrund der länger währenden Rezeption von Bourdieus Soziologie in der Disziplin der Internationalen Beziehungen (IB) vor, bevor er eine nicht-strukturalistische Interpretation von Bourdieus Soziologie verteidigt und für kritische, aber nicht zu distanzierte Studien plädiert. Mit Blick auf die Bourdieu-Rezeption wird gezeigt, dass Bourdieu zunächst kritische Perspektiven in der IB inspirierte, bevor er zum vielzitierten Referenztheoretiker der mainstreamtauglichen Anteile der Praxistheorie wurde. Auch wenn die Vereinnahmung des kritischen Soziologen hier Widerstand hervorruft, unterstellen praxistheoretische KritikerInnen Bourdieu dennoch, (wieder) zunehmend erfolgreich eine Soziologie der sozialen Reproduktion vorgelegt zu haben, welche die empirische Forschung kaum bereichert. Durch eine konkurrierende Diskussion seiner Terminologie versucht dieser Beitrag, diesen Vorwurf zu entkräften. Anschließend werden bestehende, von Bourdieu inspirierte Forderungen nach interpretativen, historischen und reflexiven Forschungspraktiken zu einem Plädoyer für kritische Studien, die jedoch erfahrungsnahes Wissen aufnehmen, verdichtet.

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4

Callejo Gallego, Javier. ""Pourquoi Bourdieu"; "Bourdieu"." Empiria. Revista de metodología de ciencias sociales, no. 16 (October 2, 2008): 185. http://dx.doi.org/10.5944/empiria.16.2008.1395.

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5

Joly, Marc, and Sergio Lorenzo Sandoval Aragón. "¿Pierre Bourdieu era “bachelardiano”? / Was Pierre Bourdieu "Bachelardian"?" Religación. Revista de Ciencias Sociales y Humanidades 5, no. 25 (September 30, 2020): 157–68. http://dx.doi.org/10.46652/rgn.v5i25.635.

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En este artículo se analiza críticamente la relación de la epistemología de Gastón Bachelard y la sociología de Pierre Bourdieu. En la primera parte del artículo, se analiza la lectura de la epistemología en Bourdieu que lleva a cabo el antropólogo Denis Baranger quien, inspirado en la filosofía de la ciencia de Jean-Claude Passeron, la caracteriza como estrictamente “bachelardiana”, lo que impide comprender la naturaleza del concepto de reflexividad, central en la sociología de Pierre Bourdieu. En la segunda parte, se sostiene que, al abordar la relación de la epistemología de Gastón Bachelard y la sociología de Pierre Bourdieu desde una perspectiva procesual o genética, es posible describir el trayecto seguido por Bourdieu que va de un uso de la epistemología bachelardiana para justificar la sociología como ciencia de las prácticas, a la construcción de esta ciencia como la base de una epistemología general reestructurada. Este trayecto se caracteriza como una sociologización de la epistemología de Bachelard, por lo tanto, como una ruptura con el régimen conceptual “filosófico”. Se concluye, a la luz de esta nueva perspectiva, que la lectura de Baranger es insuficiente para comprender la epistemología de Bourdieu y todas sus implicaciones, particularmente su contribución a la constitución del paradigma sociológico. This article critically analyzes the relationship between Gaston Bachelard’s epistemology and Pierre Bourdieu’s so-ciology. The first part of the article analyzes Bourdieu’s reading of epistemology by the anthropologist Denis Ba-ranger who, inspired by Jean-Claude Passeron’s philosophy of science, characterizes it as strictly “Bachelardian”, which prevents understanding the nature of the concept of reflexivity, central to the sociology of Pierre Bourdieu. In the second part, it is argued that, when dealing with the relationship between Gaston Bachelard’s epistemology and Pierre Bourdieu’s sociology from a processual or genetic perspective, it is possible to describe the trajectory followed by Bourdieu that goes from a use of Bachelard’s epistemology to justify sociology as a science of practice, to the construction of this science as the basis of a general restructured epistemology. This is characterized as a sociologization of Bachelard’s epistemology, therefore, as a break up with the conceptual “philosophical” regime. In light of this new perspective, it is concluded that Baranger’s reading is insufficient to understand Bourdieu’s episte-mology and all its implications, particularly its contribution to the constitution of the sociological paradigm.

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6

Callewaert, Staf. "Introduktion til Pierre Bourdieu: "De tre former for teoretisk viden"." Praxeologi – Et kritisk refleksivt blikk på sosiale praktikker 1 (January 1, 2019): e2595. http://dx.doi.org/10.15845/praxeologi.v1i0.2595.

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Som en introduktion til Pierre Bourdieus lange og svære artikel om tre former for (videnskabelig) kundskab (Bourdieu 1973), skal her fremhæves de væsentlige aspekter. Målsætningen er helt præcist at bestemme, hvor Bourdieu tilføjer en urgammel diskussion noget nyt.

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7

Steinmetz, George. "Bourdieu, Historicity, and Historical Sociology." Cultural Sociology 5, no. 1 (March 2011): 45–66. http://dx.doi.org/10.1177/1749975510389912.

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This article examines Bourdieu’s contributions to history and historical sociology. Bourdieu has often been misread as an ahistorical ‘reproduction theorist’ whose work does not allow for diachronic change or human agency. The article argues that both reproduction and social change, constraint and freedom, are at the heart of Bourdieu’s project. Bourdieu’s key concepts — habitus, field, cultural and symbolic capital — are all inherently historical. Bourdieu deploys his basic categories using a distinctly historicist social epistemology organized around the ideas of conjuncture, contingency, overdetermination, and radical discontinuity. The origins of Bourdieu’s historicism are traced to his teachers at the École Normale Supérieure and to the long-standing aspirations among French historians and sociologists to unify the two disciplines. The historical nature of Bourdieu’s work is also signalled by its pervasive influence on historians and the historical work of his former students and colleagues. Bourdieu allowed sociology to historicize itself to a greater extent than other French sociologists.

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8

Nulley-Valdés, Thomas. "Reading Bourdieu in Casanova: Field Theory, Ilusio, and Habitus." Theory Now. Journal of Literature, Critique, and Thought 5, no. 1 (January 29, 2022): 7–29. http://dx.doi.org/10.30827/tn.v5i1.22865.

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Pascale Casanova’s world literature theory and methodology developed in The World Republic of Letters draws heavily from Pierre Bourdieu’s sociology. While criticism to date has noted that Casanova builds on Bourdieu and makes use of a number of his concepts, the extent to which Bourdieu underpins Casanova’s work has not been fully uncovered. This paper analyses some of the methodological, conceptual, and theoretical elements which Casanova has drawn from Bourdieu, particularly through her adaptation and development of concepts such as the literary field, illusio, and habitus. In an explicit sense, Casanova extends Bourdieu’s nationally focused field theory and analysis to a complex international scale. Yet, more implicitly, Casanova draws on concepts such as illusio, habitus, and methods of critical reflexivity and epistemological vigilance, which she also borrows from Bourdieu. As such, by reading Bourdieu in Casanova, it is possible to gain a deeper understanding of Casanova’s theory and methodology.

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9

Sweetman, Paul. "Revealing Habitus, Illuminating Practice: Bourdieu, Photography and Visual Methods." Sociological Review 57, no. 3 (August 2009): 491–511. http://dx.doi.org/10.1111/j.1467-954x.2009.01851.x.

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Having taken taking as one of its starting points a concern to avoid fetishising method – or employing any form of method for its own sake – this paper then argues that visual methods of research may be particularly helpful in investigating areas that are difficult otherwise to verbalise or articulate. These include Bourdieu's understanding of habitus; our predisposed ways of being, acting and operating in the social environment that Bourdieu himself suggests are ‘beyond the grasp of consciousness, and hence cannot be touched by voluntary, deliberate transformation, cannot even be made explicit’ ( Bourdieu, 1977 : 94). Having outlined what Bourdieu means by habitus and considered some of the difficulties surrounding its operationalisation, the paper goes on to consider Bourdieu's own use of photography and understanding of photographic practice. It is then argued that we can move beyond Bourdieu's position by employing visual methods specifically to uncover and illuminate aspects of habitus. Where research participants are directly involved in this process this also means that visual methods can be potentially transformative, allowing for the development of forms of critical self-awareness amongst research participants of the sort that Bourdieu attributes to ‘socioanalysis’ ( Bourdieu, 1999 : 611).

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10

Swedberg, Richard. "The Economic Sociologies of Pierre Bourdieu." Cultural Sociology 5, no. 1 (March 2011): 67–82. http://dx.doi.org/10.1177/1749975510389712.

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Instead of trying to locate the economic sociology of Bourdieu, I argue that his analysis of the economy was developed over such a long time period, is so rich and goes in so many interesting directions, that we are justified in speaking of Bourdieu’s economic sociologies in the plural. While most sociologists know about Bourdieu’s study Distinction (1986) and its analysis of consumption, there is less awareness of the fact that Bourdieu himself, towards the end of his life, said that he had produced three major studies of economic topics. These are: his work in Algeria on ‘the economy of honour and “good faith”’ (1950s and 1960s); his study of credit (Bourdieu et al., 1963); and his study of the economy of single-family houses (Bourdieu et al., 1999). These three studies are presented and discussed in detail, and so is Bourdieu’s attempt to formulate a general program for ‘economic anthropology’ in his article ‘The Economic Field’ (1997), drawing on such concepts as field, habitus and capital. Some critique has been directed at Bourdieu’s analysis of the economy, and this is also discussed.

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11

Lizardo, Omar. "Pierre Bourdieu as a Post-cultural Theorist." Cultural Sociology 5, no. 1 (March 2011): 25–44. http://dx.doi.org/10.1177/1749975510389714.

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Pierre Bourdieu is without doubt one of the main figures in the sociological study of culture today. Yet, for a theorist so central to the subject matter of cultural studies, it is clear that there is no coherent account of Bourdieu stance in relation to the ‘concept of culture’ among current commentators. More importantly, in the sister-discipline of anthropology, Bourdieu is thought of as a central figure precisely because he helped move contemporary anthropological theory away from the centrality of the culture concept. This paper reviews this peculiar double reception of Bourdieu’s anthropological and sociological work, closely examining these unacknowledged strands of Bourdieu’s thinking on culture. The basic argument is that the anthropological reception of Bourdieu’s work is more faithful to the outlines of his late-career intellectual development while the sociological portrayal — Bourdieu as a Sausserean culture theorist with a ‘Weberian power twist’— is fundamentally misleading. I close by outlining how Bourdieu’s work points towards a yet-to-be developed ‘post-cultural’ stance — one that takes cognition, experience and the body seriously — in the sociological study of culture.

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12

Mustikasari, Mega, Arlin Arlin, and Syamsu A. Kamaruddin. "Pemikiran Pierre Bourdieu dalam Memahami Realitas Sosial." Kaganga:Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora 6, no. 1 (January 29, 2023): 9–14. http://dx.doi.org/10.31539/kaganga.v6i1.5089.

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The purpose of this study is to find out Bourdieu's thoughts, as an introduction to understanding social reality. This study introduces the basic ideas of Bourdieu's thinking in understanding how individuals relate to form "practices". How does this "practice" occur and what is "involved" in that "practice", and what are the relations of habitus, arena, capital, practice and power in Bourdieu's view. The results of this study show that Pierre Bourdieu is one of the leading theorists whose ideas are used in cultural studies. Bourdieu's thinking was heavily influenced by Aristotle, Thomas Aquinas, Hegel, Marx, Durkheim, Max Weber, Picasso, Franz Fanon, Jean Paul Sartre, Husserl, Ferdinand de Saussure, Levi Strauss, Wittgenstein, Martin Heidegger, Michel Foucault, etc. The conclusion of the research is that Bourdieu concocted the thoughts of several thinkers into a new form of thinking that emphasizes the role of actors or subjectivity, which is known as the structural-constructive method. Bourdieu is known for developing cultural sociology studies and reflective sociology or metasociology. Keywords: Thoughts of Pierre Bourdieu

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13

Grémion, Pierre. "De Pierre Bourdieu à Bourdieu." Études Tome 402, no. 1 (January 1, 2005): 0. http://dx.doi.org/10.3917/etu.021.53.

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14

Krisdinanto, Nanang. "PIERRE BOURDIEU, SANG JURU DAMAI." KANAL: Jurnal Ilmu Komunikasi 2, no. 2 (October 1, 2016): 189. http://dx.doi.org/10.21070/kanal.v2i2.300.

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Pierre Bourdieu built his theoretical orientation as a solution to what he saw as a false opposition between objectivism and subjectivism; to quote Bourdieu: “absurd opposition between individual and society”. Bourdieu offered a point of view that emphasizes on duality in the relationship between agent and structure, as an alternative to the previously existing dualistic views. Bourdieu refers to his theoretical orientation as genetic structuralism, constructivist structuralism or structuralist constructivism. Through the concept of habitus, field, and capital, Bourdieu integrated objectivism (which emphasizes the role of objective structure in social practice) and subjectivism (which emphasizes the role of agent in social practice). Bourdieu formulated the theory of social practice with the equation (Habitus x Capital) + Field = Practice. Practice, in Bourdieu’s mind, is the product of the relationship between habitus and field, wherein within field itself there are powers at stake, especially between people with capital and people without capital.

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15

Bourdieu, Pierre. "Kampen om den symbolske orden. Pierre Bourdieu i samtale med Axel Honneth, Hermann Kocyba og Barnd Schwibs." Dansk Sociologi 16, no. 4 (November 27, 2005): 41–68. http://dx.doi.org/10.22439/dansoc.v16i4.783.

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Pierre Bourdieu, Axel Honneth, Hermann Kocyba & Bernd Schwibs: The Struggle for Symbolic Order – An Interview with Pierre Bourdieu This interview with Bourdieu concerns six main topics: (1) the intellectual climate in France after the Second World War, (2) the ethnological turn, (3) overcoming structuralism, (4) the symbolic forms of domination, (5) problems of philosophical grounding, and finally (6) sociological research in relation to political practice. During the interview, Bourdieu describes his early dissatisfaction with the existentialist trend dominating France after the war and with the snobbish in¬tellectualism existing at the Ecole Normale Superieure. He also explains how his eth¬nological studies took form, namely as a moral and political reaction to the conflicts in Algeria, where he was on duty as a conscript. He explains how these studies developed into an analysis of the expectations and experiences of the proletariat and the lumpen proletariat. After rejecting structuralism, the interview focuses on important concepts such as “habitus“ and “rule-following“. It brings out the discrepancy between Honneth’s and Bourdieu’s position on the relation between the “living subject“ on the one hand and group-oriented, socially determined goals on the other. Next, Bourdieu’s main theory of the symbolic forms of domination is discussed, including the empirical research behind it and the “personal“ motives for adopting it. Despite many common ideas, however, the differences between the critical tradition, to which Honneth belongs, and Bourdieu’s thinking remain. Honneth sees an implicit “utilitarian“ premise in Bourdieu’s theory, an interpretation Bourdieu strongly rejects.

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16

Robbins, Derek. "Gazing at the Colonial Gaze: Photographic Observation and Observations on Photography Based on a Comparison between Aspects of the Work of Pierre Bourdieu and Jean-Claude Passeron." Sociological Review 57, no. 3 (August 2009): 428–47. http://dx.doi.org/10.1111/j.1467-954x.2009.01848.x.

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The paper was provoked by viewing various selections of the photos taken by Bourdieu in Algeria in the late 1950s and early 1960s. The paper is divided into two parts. The first part considers three stages in the production and consumption of Bourdieu's photos. The possibility that the third of these stages – the gallery display of Bourdieu's photos in the present – might be a betrayal of the sociology of photography and of art galleries that Bourdieu attempted in the 1960s leads to the discussion of the second part of the paper. Part 2 first contextualises the work on photography undertaken within the Centre de Sociologie Européenne in the early 1960s and then, secondly, discusses the emergence of divergent sociologies of photography in the work of Bourdieu and Passeron. The purpose of the discussion is to ask which of the theories of photography which developed in association with Bourdieu's photographic activity now enables us better to respond to Bourdieu's photographic products.

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17

Nørholm, Morten, and Staf Callewaert. "Pierre Bourdieu." Praxeologi – Et kritisk refleksivt blikk på sosiale praktikker 3 (January 11, 2021): e3158. http://dx.doi.org/10.15845/praxeologi.v3i0.3158.

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Abstract Med udgangspunkt i især habitus-begrebet og praktikteorien handler denne artikel om Pierre Bourdieus teorier og arbejde, den historie og samtid som betingede arbejdet, en teoretisk positionering af arbejdet, herunder den måde alt dette er blevet modtaget, ikke kun af dem der anser at arbejdet er frugtbart at arbejde med eller lade sig inspirere af, men desuden af dem som mener at arbejdet er misforstået, inkonsistent eller uanvendeligt af den ene eller anden grund. Overskrifterne i artiklen signalerer den måde hvorpå indholdet præsenteres: 1. Sociologiske konsekvenser af en biografi 2. Bourdieus position på det filosofiske og det sociologiske område 3. Forfatterskabet i korte træk 4. Den sociale verden og kundskaben om denne verden 4.a. Den spontane hverdagsbevidsthed og de hjemmelavede teorier 4.b. Videnskab som brud med den umiddelbare oplevelse 4.c Videnskabeliggørelsen af den praktiske sans? 4.d. Videnskaben som brud med videnskaben 4.e. Det sociale rum, det autonome felt, dispositioner og positioner, den symbolske vold og habitus 5. Staten og uddannelsessystemet: om symbolsk, økonomisk, social og kulturel kapital 6. Den relationistiske måde at konstruere teori går ud på at: 7. Bourdieu og hans kritikere 8. Bourdieu i Skandinavien 9. Nøglebegreber

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18

Meier, Lars. "Ortseffekte oder Bourdieu und die Ausrufung des Ghettos. Kommentar zu Loïc Wacquants „Mit Bourdieu in die Stadt“." sub\urban. zeitschrift für kritische stadtforschung 5, no. 1/2 (June 23, 2017): 215–20. http://dx.doi.org/10.36900/suburban.v5i1/2.294.

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Ebenso wie Pierre Bourdieu ist sein Schüler Loïc Wacquant einer der selten gewordenen Intellektuellen, die ihre Profession, die Soziologie, nutzen um soziale Ungleichheiten und gesellschaftliche Machtverhältnisse nicht nur zu analysieren, sondern auch versuchen, damit auf öffentliche Debatten zu einzuwirken. Daher ist Wacquants Aufsatz nicht nur als eine interessante Diskussion der Frage, ob Bourdieus Werk in der Stadtsoziologie angemessen und korrekt verwendet werde, zu verstehen. Der in dem Text formulierte Appell, Bourdieus Arbeit auch innerhalb der Stadtsoziologie stärker anzuwenden, ist – vor dem Hintergrund zunehmender sozialer Ungleichheit, Armut, Marginalisierung und einem Aufschwung des Rechtspopulismus – eine Forderung nach einer soziologischen Betrachtung dieser Probleme in der Stadt. Was kann nun also das Werk von Pierre Bourdieu zur Analyse der heutigen sozialen Probleme in der Stadt in Deutschland beitragen?

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19

Haddour, Azzedine. "Bread and Wine: Bourdieu's Photography of Colonial Algeria." Sociological Review 57, no. 3 (August 2009): 385–405. http://dx.doi.org/10.1111/j.1467-954x.2009.01846.x.

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The photography of Bourdieu, whilst documenting aspects of his sociological work in Algeria, problematizes the relationship between its photographic referents and their history. To grasp this relationship, I will decode the historical signification of three photographs taken by Bourdieu in the mid-1950s when Tillion published L'Algérie en 1957 and Sartre ‘Le colonialisme est un système’ situating Bourdieu's photographic and sociological work in relation to both Tillion and Sartre. Although the influence of Tillion on Bourdieu is discernable, especially in Sociologie de l'Algérie, their political positions are at variance. Bourdieu's snapshots provide us with a perspective on how to interpret the causes of the vagrancy and famine in colonial times. Despite his avowed hostility to Sartre, Bourdieu concurs with the latter's critique of colonialism. His three photographs together project a political affinity with both Sartre and Barthes. The impoverishment of native Algerian society was not due to the fact that it failed to catch the train of progress, as Tillion intimates; rather it resulted from its systematic despoilment by colonial France.

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20

Gebauer, Gunter. "Bourdieu." Soziologische Revue 44, no. 2 (April 1, 2021): 279–87. http://dx.doi.org/10.1515/srsr-2021-0032.

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21

Bongaerts, Gregor. "Bourdieu." Soziologische Revue 36, no. 3 (July 2013): 263–70. http://dx.doi.org/10.1524/srsr.2013.0045.

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22

Pasqualoni, Pier Paolo. "Bourdieu." Zeitschrift für Weiterbildungsforschung 38, no. 2 (June 25, 2015): 319–21. http://dx.doi.org/10.1007/s40955-015-0024-y.

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23

Honneth, Axel. "En forsoning mellem Simmel og Weber. Nekrolog over Pierre Bourdieu." Dansk Sociologi 16, no. 4 (November 27, 2005): 118–21. http://dx.doi.org/10.22439/dansoc.v16i4.778.

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Reconciliation between Simmel and Weber. An obituary for Pierre Bourdieu In this obituary, Honneth places Bourdieu’s work in relation to that of both Sim¬-mel and Weber, and discusses the reasons for his enormous sociological influence in Germany. Honneth describes Bourdieu as a classical philosopher of the En¬-lightenment, and highlights his ambition to “expose social domination“.

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24

Rehbein, Boike. "Physischer Raum und Herrschaft. Kommentar zu Loïc Wacquants „Mit Bourdieu in die Stadt“." sub\urban. zeitschrift für kritische stadtforschung 5, no. 1/2 (June 23, 2017): 221–24. http://dx.doi.org/10.36900/suburban.v5i1/2.295.

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Bourdieu wurde oft dafür kritisiert, die Bedeutung des geografischen – oder des physischen – Raums unterschätzt zu haben (siehe zum Beispiel Rérat/Lees 2010: 127). Zumindest dürfte unstrittig sein, dass er kein Raumsoziologe war. Dennoch versucht Wacquant in seinem Aufsatz zu zeigen, dass der geografische Raum durchaus eine wichtige Rolle in Bourdieus Werk spiele. Dabei nimmt er die Gegenposition zur raumsoziologischen Kritik an Bourdieu ein. Ich möchte mich im Folgenden dieser Kritik anschließen und dennoch Wacquants Interpretation des Bourdieuschen Raumbegriffs unterstützen.

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25

Sestoft, Carsten. "Bourdieu, filosofien og det skolastiske synspunkt." Slagmark - Tidsskrift for idéhistorie, no. 27 (February 4, 2018): 141–64. http://dx.doi.org/10.7146/sl.v0i27.103880.

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En af de mulige veje til en forståelse af sociologen Pierre Bourdieus værk er at se på dets forhold til filosofien. Bourdieu blev jo oprindeligt uddannet som filosof, endda med den fornemste filosofieksamen i Frankrig, l 'agregation de philosophie fra Ecole Normale Superieure, som siden forrige århundrede synes at have været en nødvendig betingelse for intellektuel innovation i fransk humaniora og humanvidenskab. Men det varede ikke længe, før Bourdieu skiftede til empirisk, etnologisk og sociologisk forskning og dermed indskrev sig i den franske tradition for filosofisk funderet humanvidenskab, fra Durkheim til LeviStrauss.

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Hutt, Curtis. "Pierre Bourdieu on the Verstehende Soziologie of Max Weber." Method & Theory in the Study of Religion 19, no. 3-4 (2007): 232–54. http://dx.doi.org/10.1163/157006807x244925.

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AbstractPierre Bourdieu was influenced by and critical of the work of Max Weber. In articles written in the early 1970's on Weber's analysis of prophets and priests in ancient Judaism, Bourdieu questioned key elements of Weber's verstehende soziologie including his predecessor's privileging of the conceptual over the non-conceptual in the understanding of human behavior and utilization of the ideal type "charisma." Bourdieu, at the same time, extended Weber's work on religious specialists and the evolution of the religious field in the West. In closing, I compare Bourdieu's advice to the Weberian sociologist of religion with that offered by Mary Douglas and Jon Elster.

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Fowler, Bridget. "Pierre Bourdieu, Social Transformation and 1960s British Drama." Theory, Culture & Society 29, no. 3 (May 2012): 3–24. http://dx.doi.org/10.1177/0263276412441034.

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This article makes the controversial argument that Bourdieu’s theory of practice offers both a model of transformation and social reproduction. However, it also claims that his account of cultural production is marred by two blind-spots. First, it contends that Bourdieu has neglected key forms of material support, notably, that offered, post-war, from the ‘left hand of the state’. The subsequent New Wave of 1950s and 1960s British drama had authors who possessed neither economic capital nor certified cultural capital. Secondly, it interrogates Bourdieu’s conclusion that popular culture can never be source of canonized art. Adopting the view that Bourdieu focused too exclusively on legitimate culture, it seeks to contrast his theories on this point with the approach developed by Raymond Williams. The last section sketches a Bourdieusian analysis of Bourdieu. It reads his writings in the light of the different origins of the British and French fields of cultural studies.

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Susen, Simon. "Epistemologické tenze v Bourdieuho pojetí sociální vědy." Teorie vědy / Theory of Science 34, no. 3 (September 19, 2011): 43–82. http://dx.doi.org/10.46938/tv.2011.58.

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This paper explores Pierre Bourdieu’s conception of social science. In particular, it aims to show that the common assumption that Bourdieu remains trapped in a positivist paradigm does not do justice to his multifaceted account of social science. In order to illustrate the complexity of Bourdieu’s conception of social science, this study scrutinises ten epistemological tensions which can be found in his writings on the nature of systematic forms of knowledge production. In view of these epistemological tensions, a more fine-grained picture emerges which demonstrates that Bourdieu compels us to reflect upon the complexity of the various tasks intrinsic to the pursuit of a critical social science. The paper concludes by discussing the limitations and shortcomings of the epistemological presuppositions that underpin Bourdieu’s reflexive sociology.

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Kim, Kyung-Man. "What would a Bourdieuan sociology of scientific truth look like?" Social Science Information 48, no. 1 (March 2009): 57–79. http://dx.doi.org/10.1177/0539018408099637.

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In his last lecture delivered at the Collège de France, Pierre Bourdieu criticizes relativist sociology of science for failing to capture the truly social logic of scientific practice and asserts that his argument of 30 years ago can still work as a corrective to the relativist sociology of science. However, Bourdieu's critics concur that his field theory of science is not only theoretically defunct but also empirically deficient. In this article, I do two things. First, after showing why, in Bourdieu's field theory of science, the distinction between the two explanatory categories deployed by the relativists dissolves, I argue that, contrary to the critics' claims, Bourdieu's field theory of science has the distinctively Bourdieuan elements that sharply distinguish it not only from the Mertonian/Habermasian idealistic view of science but also from that of relativist sociology of science. The second part of this article discusses a sociological study of scientific practice and indicates the way in which Bourdieu's theoretical arguments can be empirically substantiated.

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Wacquant, Loïc. "Four transversal principles for putting Bourdieu to work." Anthropological Theory 18, no. 1 (March 2018): 3–17. http://dx.doi.org/10.1177/1463499617746254.

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This article spotlights four transversal principles that animate Pierre Bourdieu’s research practice and can fruitfully guide inquiry on any empirical front: the Bachelardian imperative of epistemological rupture and vigilance; the Weberian command to effect the triple historicization of the agent (habitus), the world (social space, of which field is but a subtype), and the categories of the analyst (epistemic reflexivity); the Leibnizian–Durkheimian invitation to deploy the topological mode of reasoning to track the mutual correspondences between symbolic space, social space, and physical space; and the Cassirer moment urging us to recognize the constitutive efficacy of symbolic structures. I also flag three traps that Bourdieusian explorers of the social world should exercise special care to avoid: the fetishization of concepts, the seductions of “speaking Bourdieuse” while failing to carry out the research operations Bourdieu’s notions stipulate, and the forced imposition of his theoretical framework en bloc when it is more productively used in kit through transposition. These principles guiding the construction of the object are not theoretical slogans but practical blueprints for anthropological inquiry. This implies that mimesis and not exegesis should guide those social scientists who wish to build on, revise, or challenge the scientific machinery and legacy of Pierre Bourdieu.

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Back, Les. "Portrayal and Betrayal: Bourdieu, Photography and Sociological Life." Sociological Review 57, no. 3 (August 2009): 471–90. http://dx.doi.org/10.1111/j.1467-954x.2009.01850.x.

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Through an examination of Bourdieu's Algerian fieldwork the article raises general questions regarding the place of photography in sociological research. In the midst of a colonial war Bourdieu used photography to make visual fieldnotes and record the mixed realities of Algeria under colonialism. Bourdieu also used photography to communicate to the Algerians an ethical and political commitment to their cause and plight. It is argued that his photographs do not simply portrayal or communicate the realities of Algeria. They are, paradoxically, at the same time full of information and mysterious and depthless. In order to read them it is necessary to ethnographically situate them in their social and historical context. It is suggested that the photographs can also be read as an inventory of Bourdieu's attentiveness as a researcher, his curiosity and ultimately his sociological imagination. They betray his concerns as a researcher but also can be used to raise ethical and political questions beyond Bourdieu's own attempts at reflexive self-analysis. The article concludes with a discussion of how Bourdieu's sociological life might contribute to the craft of sociology today.

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Shammas, Victor Lund. "Mesterbyggeren Bourdieu." Agora 36, no. 01 (May 22, 2019): 258–68. http://dx.doi.org/10.18261/issn1500-1571-2019-01-20.

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McCall, Leslie, and Richard Jenkins. "Pierre Bourdieu." Contemporary Sociology 23, no. 2 (March 1994): 326. http://dx.doi.org/10.2307/2075288.

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Spencer, Jonathan, and Richard Jenkins. "Pierre Bourdieu." Journal of the Royal Anthropological Institute 1, no. 1 (March 1995): 188. http://dx.doi.org/10.2307/3034256.

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Lianos, Michalis. "Bourdieu: Preface." Sociological Research Online 12, no. 6 (January 2008): 20. http://dx.doi.org/10.5153/sro.1655.

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Kanjilal, Sucharita. "Beyond Bourdieu." Gastronomica 21, no. 3 (2021): 1–12. http://dx.doi.org/10.1525/gfc.2021.21.3.1.

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Both tomatoes and recipes are relatively recent British imports to the Indian subcontinent. Neither was commonly used by locals in the region until the late 1940s. Yet in less than a hundred years, the tomato has become an everyday ingredient in the Indian pantry, and Indian cookbook writing and food blogging has become a multimillion dollar industry. This essay explores the rapid incorporation of the tomato as a staple crop in the Indian culinary lexicon and the ready acceptance of the recipe as a modern technology of food preparation in the twentieth century. The two historical examples allow us to examine how taste is produced, and how it endures and shifts in new cultural contexts and geographies. In doing so, the essay expands extant theories of taste beyond the common frameworks of social aesthetics and cultural capital to consider additionally taste’s imbrication with mediation and affect.

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Molénat, Xavier. "Après Bourdieu." Sciences Humaines N°167, no. 1 (January 1, 2006): 35. http://dx.doi.org/10.3917/sh.167.0035.

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Go, Julian. "Decolonizing Bourdieu." Sociological Theory 31, no. 1 (March 2013): 49–74. http://dx.doi.org/10.1177/0735275113477082.

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Neveu, Erik. "PIERRE BOURDIEU." Journalism Studies 8, no. 2 (April 2007): 335–47. http://dx.doi.org/10.1080/14616700601149026.

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Barrett, Timothy. "Storying Bourdieu." International Journal of Qualitative Methods 14, no. 5 (December 9, 2015): 160940691562139. http://dx.doi.org/10.1177/1609406915621399.

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Osborne, Thomas. "Pierre Bourdieu." International Journal of Cultural Studies 5, no. 3 (May 2002): 259–62. http://dx.doi.org/10.1177/1367877902005003004.

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Dalal, Jyoti. "Pierre Bourdieu." Contemporary Education Dialogue 13, no. 2 (May 26, 2016): 231–50. http://dx.doi.org/10.1177/0973184916640406.

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Kadri, Aïssa. "Pierre Bourdieu." Tumultes 58-59, no. 1 (December 15, 2022): 139–64. http://dx.doi.org/10.3917/tumu.058.0139.

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Vieira, Alboni Marisa Dudeque Pianovski, and Edson Rodrigues Passos. "Pierre Bourdieu." Quaestio - Revista de Estudos em Educação 25 (March 22, 2023): e023005. http://dx.doi.org/10.22483/2177-5796.2023v25id4171.

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O objetivo geral do artigo é analisar criticamente como ocorre a legitimação sindical para representar a categoria dos professores em Educação Básica pública, tendo em vista a organização simbólica e de poder, por meio da teoria de Pierre Bourdieu, considerando as categorias: poder simbólico, habitus e campo. Optou-se por realizar uma pesquisa circunscrita a um determinado contexto linguístico dialético. A pesquisa é de caráter bibliográfico, com abordagem qualitativa, com base principalmente nas obras A economia das trocas simbólicas e O poder simbólico, ambas de Bourdieu. A pesquisa acerca das teorias de Bourdieu possibilitou ver com clareza as contradições existentes nos campos de poder sindical e estatal, estimulando a compreensão crítica acerca dessa realidade. Além disso, promoveu a criação de conhecimento e aprendizagem, tendo os conceitos de Bourdieu como fonte de pesquisa.

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Bauman, Zygmunt. "Pierre Bourdieu." Revue internationale de philosophie 220, no. 2 (June 1, 2002): 179–93. http://dx.doi.org/10.3917/rip.220.0179.

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Stahl, Garth. "Doing Bourdieu justice: thinking with and beyond Bourdieu." British Journal of Sociology of Education 37, no. 7 (September 22, 2016): 1091–103. http://dx.doi.org/10.1080/01425692.2016.1216819.

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Verter, Bradford. "Spiritual Capital: Theorizing Religion with Bourdieu against Bourdieu." Sociological Theory 21, no. 2 (June 2003): 150–74. http://dx.doi.org/10.1111/1467-9558.00182.

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Bourdieu's theory of culture offers a rich conceptual resource for the social-scientific study of religion. In particular, his analysis of cultural capital as a medium of social relations suggests an economic model of religion alternative to that championed by rational choice theorists. After evaluating Bourdieu's limited writings on religion, this paper draws upon his wider work to craft a new model of “spiritual capital.” Distinct from Iannaccone's and Stark and Finke's visions of “religious capital,” this Bourdieuian model treats religious knowledge, competencies, and preferences as positional goods within a competitive symbolic economy. The valuation of spiritual capital is the object of continuous struggle and is subject to considerable temporal and subcultural variation. A model of spiritual capital illuminates such phenomena as religious conversion, devotional eclecticism, religious fads, and social mobility. It also suggests some necessary modifications to Bourdieu's theoretical system, particularly his understanding of individual agency, cultural production, and the relative autonomy of fields.

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Harendika, Melania Shinta. "PIERRE-FELIX BOURDIEU'S PHILOSOPHICAL BASIS IN LITERARY STUDIES." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 18, no. 1 (July 20, 2023): 83–92. http://dx.doi.org/10.18860/ling.v18i1.19839.

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The concepts of Pierre-Felix Bourdieu regarding capital, habitus, and fields are often found in literary studies. However, only a few studies examine the basic assumptions behind these concepts. This study discusses Bourdieu's assumptions about individuals, society, authors, literary works, and literary studies to be accepted entirely. This study adopts the perspective put forward by Ahimsa-Putra. A literature review, used as a research method, helps the author describe these basic assumptions comprehensively. This study reveals that individuals have strengths and perspectives that determine their strategy in social life. This strategy is required to survive because Bourdieu said society is a game. In this case, the game also influences literary works. Bourdieu created two poles: autonomous and heteronomous between intellectuals and authors. Therefore, the literature study requires in-depth observation methods to describe it clearly.

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Robbins, Derek. "Pierre Bourdieu: E-Special Issue Introduction." Theory, Culture & Society 38, no. 7-8 (December 2021): 325–53. http://dx.doi.org/10.1177/02632764211054746.

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This e-special issue explores the reception of Bourdieu’s work in one journal, Theory, Culture & Society, which commenced at about the same time that Bourdieu was beginning to acquire an international reputation. It offers a case-study of the English representation of Bourdieu’s work through almost 40 years and focuses on the role of the journal in carrying Bourdieu’s work across cultural boundaries. It introduces the scope of that work but, primarily, it is designed to encourage reference to his texts in the contexts of their production and reception in order to invite new reflection and new evaluation in relation to contemporary problems.

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Kühle, Lene. "Bourdieu, Religion and Pluralistic Societies." Bulletin for the Study of Religion 41, no. 1 (March 1, 2012): 8–14. http://dx.doi.org/10.1558/bsor.v41i1.003.

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It is widely recognised that the theory of practise of French sociologist Pierre Bourdieu may provide insights for the study of religion due to its general importance for social sciences and humanities in general. When it comes to Bourdieu's specific work on religion and in particular his concept of the religious field, scholars have been less enthusiastic in particular in relation to religion in complex societies. This article argues however that Bourdieu's work on the religious field may have been rejected prematurely, and that it may provide a frutile point of departure for studies of religion in pluralistic societies.

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