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1
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.
2
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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McLeod, Julie. "Feminists re-reading Bourdieu." Theory and Research in Education 3, no. 1 (March 2005): 11–30. http://dx.doi.org/10.1177/1477878505049832.
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There is a revival of interest in Bourdieu’s work and this article examines dominant trends within feminist re-engagements. It considers the insights into gender identity afforded by ‘habitus’ and ‘social field’, distinguishing between analyses of ‘gender habitus’, and the potential of habitus and social field for feminist analysis of change. Feminist responses to Bourdieu continue to be divided on the extent to which social field structure determines habitus, and there is a tendency to represent the relationship as too seamless and coherent. Drawing on debates within recent feminist sociology, notably the work of Lois McNay and Lisa Adkins, this article argues instead for greater acknowledgement of the instability of gender norms and the contradictory effects of crossing different social fields. A feminist rethinking of the relationship between gender change, habitus and social field is suggested, which arises from a more contextual analysis of the varying degrees of correspondence between habitus and field. This addresses the co-existence of change and continuity in gender relations and identities, and aims to move such debates beyond questions of either freedom or reproduction.
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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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Jatmiko, Ruruh, and Muhammad Abdullah. "Habitus, Modal, dan Arena dalam Cerbung Salindri Kenya Kebak Wewadi Karya Pakne Puri Tinjauan Bourdieu." Sutasoma : Jurnal Sastra Jawa 9, no. 1 (July 2, 2021): 100–115. http://dx.doi.org/10.15294/sutasoma.v9i1.47060.
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AbstractThis study aims to reveal the habitus, capital, and arena in Pakne Puri's “Salindri Kenya Kebak Wewadi” based on the perspective of Bourdieu's literary sociology. Related to this, the formulation of the problem in this research is: how are the habitus, capital, and arena in the “Salindri Kenya Kebak Wewadi” by Pakne Puri? This research method uses an objective approach and a discursive approach using Bourdieu's theory, namely habitus, capital, and the arena in the “Salindri Kenya Kebak Wewadi” by Pakne Puri. The data used in this study are in the form of words, phrases, clauses, or sentences taken from one of the literary works in the form of a cursive. The source of the data for this research is the story of “Salindri Kenya Kebak Wewadi” by Pakne Puri published by “Panjebar Semangat” magazine edition No. 33-15 August 2009 to 50-12 December 2009. The results of this study are a description of the habitus, capital, and arena in “Salindri Kenya Kebak Wewadi”. Based on the habitus found in the Salindri character who wants to be successful in continuing his parents' batik business. These habits include the habitus of capital, the habitus of hard workers, and the habitus of never giving up. Based on the capital from Salindri, there are economic capital, cultural capital, social capital, and symbolic capital. Based on the arena, there is a business arena in which Salindri's business arena tries to carry out its functions as well as possible so that the business that is built remains afloat even at the expense of itscompetitors.
Keywords: “Salindri Kenya Kebak Wewadi”, habitus, modal, arena, Pierre Bourdieu
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Huang, Xiaowei. "Understanding Bourdieu - Cultural Capital and Habitus." Review of European Studies 11, no. 3 (August 7, 2019): 45. http://dx.doi.org/10.5539/res.v11n3p45.
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This research paper aims at providing a brief and exemplified introduction of the French sociologist Pierre Bourdieu’s two particularly important theoretical concepts: Cultural Capital and Habitus. Cultural capital, according to Bourdieu, is gained mainly through an individual’s initial learning, and is unconsciously influenced by the surroundings (Bourdieu, 2000). In the case of habitus, it relates to the resource of knowledge (Bourdieu 1990). Knowledge is about the way how people view and understand the world, which is gained via a specific culture that an individual lives in. While also showing how Bourdieu’s work on economic capital, social capital and cultural capital can help us to understand the contemporary world and its practices.
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Celestino, Sabrina Celestino, Nádia Xavier Moreira, and Rita Emília Alves Da Silva. "HABITUS MILITAR." Revista da Escola Superior de Guerra 35, no. 74 (November 11, 2020): 33–50. http://dx.doi.org/10.47240/revistadaesg.v35i74.1110.
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Este artigo tem como objetivo analisar, por meio de uma revisão de literatura,traços fundamentais que conformaram o desenho institucional das Forças Armadas(FFAA). Toma de empréstimo para essa tarefa, a contribuição do conceito dehabitus em Bourdieu (1983). Tal conceito oferece elementos para refletir sobre ainteriorização dos valores, normas e princípios sociais pelos sujeitos militares, osquais asseguram a adequação entre ações individuais e realidade objetiva. Sendoassim, refletir sobre as instituições das FFAA sob a ótica de Bourdieu (2001) implicaconsiderá-las lócus de construção de um sistema simbólico e significante de práticase símbolos, sendo estes identificadores dos indivíduos a ele pertencentes. Entendeseque esse tipo de abordagem permite dialogar com os princípios orientadores daconduta neste tipo de organização, o que muito revela sobre a sua sociabilidade eimagem social.
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Xavier Moreira, Nádia, Rita Emília Alves da Silva, and Sabrina Celestino Celestino. "HABITUS MILITAR." Revista da Escola Superior de Guerra 35, no. 74 (November 11, 2020): 33–50. http://dx.doi.org/10.47240/revistadaesg.v35i74.1175.
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Este artigo tem como objetivo analisar, por meio de uma revisão de literatura,traços fundamentais que conformaram o desenho institucional das Forças Armadas(FFAA). Toma de empréstimo para essa tarefa, a contribuição do conceito dehabitus em Bourdieu (1983). Tal conceito oferece elementos para refletir sobre ainteriorização dos valores, normas e princípios sociais pelos sujeitos militares, osquais asseguram a adequação entre ações individuais e realidade objetiva. Sendoassim, refletir sobre as instituições das FFAA sob a ótica de Bourdieu (2001) implicaconsiderá-las lócus de construção de um sistema simbólico e significante de práticase símbolos, sendo estes identificadores dos indivíduos a ele pertencentes. Entendeseque esse tipo de abordagem permite dialogar com os princípios orientadores daconduta neste tipo de organização, o que muito revela sobre a sua sociabilidade eimagem social.
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Räsänen, Keijo, and Ilkka Kauppinen. "Moody habitus: Bourdieu with existential feelings." Journal for the Theory of Social Behaviour 50, no. 3 (January 19, 2020): 282–300. http://dx.doi.org/10.1111/jtsb.12234.
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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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Outhwaite, William. "Bourdieu and Postcommunist Class Formation." Sociological Research Online 12, no. 6 (January 2008): 129–41. http://dx.doi.org/10.5153/sro.1482.
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This article suggests that Bourdieu's model of class, framed in terms of cultural capital and habitus, is particularly valuable in understanding the restoration of capitalism under postcommunist conditions. Following the analyses of Szelényi and his collaborators, it is suggested that post-communist managerialism is still strikingly more pronounced than in the West. This and the notion of habitus in particular are perhaps the main elements of Bourdieu's thinking on which we can draw in theorizing postcommunist transition.
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Sayols, Jesús. "Transculturation and Bourdieu’s habitus theory." Target. International Journal of Translation Studies 30, no. 2 (March 15, 2018): 260–87. http://dx.doi.org/10.1075/target.16097.say.
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Abstract In the last two decades, Bourdieu’s sociology has provided appropriate tools for examining the work of literary translators through history. However, Bourdieusian approaches to literary translation seem to reproduce a major problem underlying Bourdieu’s theory; namely, a deterministic view of human behaviour. This article, against the alleged incompatibility between sociological approaches and culturalist paradigms, proposes to combine Bourdieu’s sociology with the notion of transculturation borrowed from Latin American cultural studies. The article demonstrates how transculturation helps elucidating the divided and contradictory nature of the habitus, as it was originally formulated by Bourdieu in his early writings on Kabylian society. Data from my previous study on the translational activity of Dai Wangshu in Republican China are used to illustrate how transculturation reveals itself as a valid model for the study of literary translators through history beyond the limitations of a sociologically-informed approach based exclusively on a Bourdieusian perspective.
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Grabowska, Izabela. "Migracje międzynarodowe i teoria Bourdieu." Kultura i Społeczeństwo 59, no. 4 (November 24, 2015): 131–43. http://dx.doi.org/10.35757/kis.2015.59.4.7.
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The author considers Pierre Bourdieu’s conceptual formula where [(habitus) (capital)] + field = practice and brings it to the field of international migration. She proves that a complete, cohesive application of Bourdieu’s theory in migration studies has much greater heuristic potential than the use of isolated individual concepts—it enables a new view of the social world where international migration constitutes an inherent part. It aims at explaining such phenomena as transnational habitus, forms of capital in migration process, migratory field, and transnational practices.
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Suárez, Hugo José. "Habitus clivé. El tiempo en la teoría del habitus de Pierre Bourdieu." Revista Latina de Sociología 2, no. 1 (November 8, 2012): 56–68. http://dx.doi.org/10.17979/relaso.2012.2.1.1207.
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El artículo expone y discute el problema del tiempo en la teoría del habitus en Pierre Bourdieu. Para ello se acude al concepto de habitus clivé, que es donde el sociólogo desarrolla las posibilidades de contradicción, desfase, división de un habitus. Se despliegan los conceptos fundamentales del sistema teórico de Bourdieu para explicar cómo concibió las posibilidades de inestabilidad y dinamismo del habitus y su interacción con el campo donde actúa. Finalmente se acude a un ejemplo empírico para observar su funcionamiento.
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King, Anthony. "Thinking with Bourdieu against Bourdieu: A ‘Practical’ Critique of the Habitus." Sociological Theory 18, no. 3 (November 2000): 417–33. http://dx.doi.org/10.1111/0735-2751.00109.
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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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Fatmawati, Nur Ika. "PIERRE BOURDIEU DAN KONSEP DASAR KEKERASAN SIMBOLIK." Madani Jurnal Politik dan Sosial Kemasyarakatan 12, no. 1 (February 21, 2020): 41–60. http://dx.doi.org/10.52166/madani.v12i1.1899.
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Symbolic violence is indeed not a form of violence that is easily seen, but actually this form of violence is very easily observed. It is actually everywhere, in the world of education, with its various forms and strategies. This concept was put forward by Bourdieu, a sociologist from France. Bourdieu uses this concept to explain the mechanism used by elite groups or upper groups that dominate the social structure of society to 'impose' ideology, culture, habits, or lifestyle on the lower class who dominate it. This cultural series by Bourdieu is also called habitus.
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Arribas Macho, José María. "Génesis de un concepto: el habitus de Pierre Bourdieu (Postfacio a la obra de Erwin Panofsky: Arquitecture gothique et pensé scolasthique)." Empiria. Revista de metodología de ciencias sociales, no. 49 (December 30, 2020): 165. http://dx.doi.org/10.5944/empiria.49.2021.29237.
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En 1967, Editions Le Minuit publicaba en francés la obra del gran historiador del arte Erwin Panofsky: “Architecture gothique et pensé escolastique”, donde se explica cómo los hábitos mentales producidos por la escolástica medieval habrían influido en el nacimiento de la arquitectura gótica. La traducción francesa era de Pierre Bourdieu, y llevaba un postfacio escrito por él mismo. La relevancia del postfacio reside en que ahí encontramos por primera vez la fundamentación teórica del concepto de habitus, idea que, aunque implícita en trabajos anteriores de Bourdieu, aún no había sido formulada como un concepto angular de su sociología. En el artículo se analiza el campo intelectual de la sociología durante la Francia de postguerra, así como el papel del estructuralismo en la sociología de Bourdieu y en la institucionalización del habitus.In 1967, the French translation of Erwin Panofsky’s work: Gothic Architecture and Scholasticism (The Arch abbey Press, 1951, Latrobe, Pennsylvania) was published by Les Editions de Minuit. Inside those pages, the great Art historian explained the connections between the rise of gothic architecture and the medieval scholastic thought. The translation was made by Pierre Bourdieu, but the book included a post face written by him. The relevance of the post face, resides in that the concept habitus appears for the first time with all its theoretical and sociological extension. While the idea was used before in prior Pierre Bourdieu’s works, it had not yet been mentioned as a relevant cornerstone of his sociological framework. In this article we analyses the intellectual field of sociology in the French postwar period, the role of structuralism in the Bourdieu’s Sociology and the institutionalization of the habitus.
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Malvezzi, Amarildo. "Estética, liberdade e reflexividade: repensando Bourdieu." Sociologias 21, no. 52 (December 2019): 192–219. http://dx.doi.org/10.1590/15174522-89455.
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Resumo A sociologia de Pierre Bourdieu tem sido constantemente acusada de determinista e reprodutivista, principalmente devido ao modo pelo qual o conceito de habitus foi teorizado. Por essa razão, tem sido comum o esforço de seus leitores para resgatar resíduos e margens de liberdade em suas obras. Nesse contexto, a reflexividade aparece como princípio básico para uma leitura não determinista nem reprodutivista do pensamento bourdieusiano. Nessa investida, ao menos três possibilidades teóricas têm sido aventadas: a reflexividade sociológica, o conceito de hysteresis e a existência de habitus clivados. Todavia, o presente artigo parte das limitações e aponta para uma via ainda pouco explorada: a dimensão estética. Duas vias são fundamentais: (i) o ofício do artista; (ii) a experiência estética. A partir de ambas, buscar-se-á pensar a relação entre habitus, estética, liberdade e reflexividade.
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Farry, Steven. "‘The porcupine was a feast’: The Tastes of Luxury and Necessity in Ruby Langford Ginibi’s Storytelling." Journal of Working-Class Studies 4, no. 1 (June 1, 2019): 37–50. http://dx.doi.org/10.13001/jwcs.v4i1.6187.
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This paper brings Bourdieu’s concepts of the tastes of luxury and necessity into dialogue with the alimentary habitus that Bundjalung woman Ruby Langford Ginibi records in her lifewriting. The paper argues that Langford Ginibi’s alimentary disposition has much in common with the taste of necessity that Bourdieu attributes to the French working class. The analysis identifies two further characteristics of her relationship to food that Bourdieu does not describe: an emphasis on recounting the adverse material circumstances in which meals are procured and prepared, and a practise of indiscriminate eating in which foods are deemed uniformly and reliably desirable. The paper finds that, despite some public censure, Langford Ginibi maintains much of her habitus as she accrues social, cultural, and economic capital. It concludes that maintaining and valorising the taste of necessity and its associated habitus may be read as a positive strategy that seeks to restructure the colonial field from below.
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Reay, Diane. "Habitus and the psychosocial: Bourdieu with feelings." Cambridge Journal of Education 45, no. 1 (January 2, 2015): 9–23. http://dx.doi.org/10.1080/0305764x.2014.990420.
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Fernandes, Maria Helena Silva, and Marlene Barbosa de Freitas Reis. "EDUCAÇÃO INFANTIL E FORMAÇÃO DE PROFESSORES A PARTIR DOS CONCEITOS DE CAPITAL CULTURAL E HABITUS EM BOURDIEU." Fragmentos de Cultura 26, no. 3 (October 13, 2016): 427. http://dx.doi.org/10.18224/frag.v26i3.4661.
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neste artigo apresentamos algumas reflexões sobre a formação e atuação docente através do conceito de capital cultural e habitus de Pierre Bourdieu. Estes conceitos permearam o tema de Trabalho de Conclusão de Curso (TCC), intitulado ?Capital Cultural e a constituição do habitus docente na Educação Infantil. Para tanto, abordamos uma parte da revisão conceitual, capital cultural e habitus, utilizados por Bourdieu, a fim de identificar os elementos que estão imbricados na constituição da docência na Educação Infantil.
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Agbenyega, Joseph Seyram. "Theorizing Rural Transformation Through Bourdieuian Lenses: Trumping Dominant Models With Sustainable Indigenous Practices." Journal of Education and Research 4, no. 2 (August 20, 2015): 24–38. http://dx.doi.org/10.3126/jer.v4i2.12385.
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Education for rural transformation requires a critical analysis and appraisal of policies and education programmes, and skills development that can lead to the creation of sustainable jobs for rural people. This paper will examine and analyze how inclusion or exclusion manifests for rural people, and will do so with Pierre Bourdieu’s socio-critical theoretical framework that provides a three pronged (Habitus, Capital and Field), but unified approach that can be utilized to theories education for rural transformation. Bourdieu draws our attention to three interactive ways of conceptualizing and understanding inclusion, exclusion, marginalization, disadvantage and transformation via:1) the objective, physical, outright rejection in community due to the ways individuals are positioned and named in that community (field); 2) overt or covert denial of social, economic and cultural goods (capital), and 3) the inside subjective world, the space of thought, mind, attitudes, idea and interiority, which Bourdieu referred to as habitus (Bourdieu, 1990, 1996, 1998 & 1999). The paper provides a socio-critical framework for educators of how to work with rural people to enhance their living standards.
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Turner, Bryan S. "Piety, Practice and Habitus: Saba Mahmood’s Dialogue with Aristotle and His Legacy." Sociology of Islam 7, no. 4 (December 13, 2019): 289–300. http://dx.doi.org/10.1163/22131418-00704005.
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The article concentrates primarily on Saba Mahmood’s Politics of Piety in order to explore her treatment of agency in women’s piety movements. It argues that, while the influence of Judith Butler and Pierre Bourdieu on her work is obvious, the influence of Aristotle on her key concepts (agency, habitus, practice, and embodiment) has been neglected in the general literature. Aristotle’s treatment of ethics and politics has a natural affinity with Mahmood’s views on politics, religion and the ethical life. In addition, it is well known that Aristotle through numerous translations had an important impact on the Arab world and Islamic philosophy. Particular attention is given to Aristotle’s idea of Eudaimonia or flourishing as the ultimate aim of human activity. Mahmood’s criticisms of Bourdieu give a special emphasis to the importance of training and education in the creation of a pious habitus, and offer an alternative to the blunt determinism of Bourdieu’s ideas about habitus. Finally, Mahmood’s telling criticisms of the secularist assumptions behind the sociology and anthropology of religion were an important, if controversial, element in her understanding of Islam.
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Khosihan, Aan. "Habitus Masyarakat Lokal Desa Temajuk dalam Mengadaptasi Perkembangan Pariwisata." RESIPROKAL: Jurnal Riset Sosiologi Progresif Aktual 3, no. 1 (July 2, 2021): 58–70. http://dx.doi.org/10.29303/resiprokal.v3i1.58.
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The development of tourism has many impacts on society including the habitus of local communities. In simple terms, it can be understood that the habitus is a system of habits that has been internalized in people's lives. This study aims to see the community's habitus in the midst of tourism development in Temajuk Village, Paloh District, Sambas Regency. This research is a qualitative study using primary interview data collection methods. Through the habitus concept of Pierre Bourdieu, there is a community of Temajuk village that intersects with the development of tourism which can be seen from the aspects of knowledge, understanding, perceptions, values, and actions that are internalized in people's daily lives.
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Barros Filho, Clóvis de. "O habitus e o nada." Revista FAMECOS 9, no. 17 (April 10, 2008): 74. http://dx.doi.org/10.15448/1980-3729.2002.17.3153.
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Vogt, Mara, Marcia Zanievicz da Silva, and Jonas Cardona Venturini. "As relações de poder nas pesquisas em contabilidade: uma análise a partir da perspectiva de Foucault e Bourdieu." Cuadernos de Contabilidad 20, no. 49 (June 30, 2019): 1–15. http://dx.doi.org/10.11144/javeriana.cc20-49.rppp.
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Por meio de uma revisão bibliográfica, este artigo descreve de que forma são vistas as relações de poder na prática de pesquisas em contabilidade, segundo a fundamentação teórica de Foucault e Bourdieu. A revisão foi aplicada nas pesquisas da área gerencial e financeira. Os resultados mostram que a temática é ainda incipiente, principalmente na área financeira. Notou-se ainda que foram poucas as contribuições à disciplina em geral. Os aspectos mais relevantes nos estudos foram a questão disciplinar, baseada Foucault, e a questão da dominação, remitindo a Bourdieu. Nenhum dos estudos analisou a tríade de Bourdieu: campo, habitus e capital, sendo que apenas o habitus foi mencionado, mas de forma sutil.
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KAPLAN, Merve. "ALAN, HABİTUS VE SERMAYE KAVRAMLARI İLE PİERRE BOURDİEU." Social Sciences Studies Journal 4, no. 14 (January 1, 2018): 614–23. http://dx.doi.org/10.26449/sssj.389.
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Warczok, Tomasz. "Habitus, szkoła i klasa społeczna. Bourdieu czyta Panofskiego." Stan Rzeczy, no. 1(8) (April 1, 2015): 188–93. http://dx.doi.org/10.51196/srz.8.12.
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Mustofa, Mustofa. "Undisciplined Reviewed From the Habitus Pierre Bourdieu Theory." Journal of Society and Media 3, no. 2 (October 19, 2019): 142. http://dx.doi.org/10.26740/jsm.v3n2.p142-158.
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The background undisiciplined attitude of students is found in daily life such as being late to class, littering, breaking traffic and other undisciplined attitudes. Though discipline is an important factor that determines success in the future. This study aims to uncover and explore the underlying causes of undisciplined attitudes in student life. Then explain and provide solutions to get used to the discipline in life. This study focuses on undisciplined attitudes that occur among students of the Nahdlatul Ulama University of Surabaya by determining the sample. This research uses descriptive survey method. The sample was taken from the representation of students in each faculty totaling 6 Faculties so that the data obtained varied. The average sample is 25 students from each faculty. The results showed that all students who were given the questionnaire were undisciplined in their daily lives. In conclusion Undisciplined attitude due to environmental influences (objectivism) and low self-awareness (subjectivism), which is in harmony with Pierre Bourdieu's habitus theory.
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Warczok, Tomasz. "Habitus, szkoła i klasa społeczna. Bourdieu czyta Panofskiego." Stan Rzeczy, no. 1(8) (April 1, 2015): 188–93. http://dx.doi.org/10.51196/srz.8.12.
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Gronow, Antti. "Bourdieu ja pragmatismi : toimintatavat, habitus ja sosiaalisuuden luonne." Tiede & edistys 37, no. 1 (January 1, 2012): 45–61. http://dx.doi.org/10.51809/te.105058.
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Nuralia, Lia, and Iim Imadudin. "SIMBOL KUASA DAN NILAI BUDAYA MASYARAKAT PERKEBUNAN SEDEP DI KABUPATEN BANDUNG." Patanjala: Journal of Historical and Cultural Research 12, no. 2 (October 16, 2020): 177. http://dx.doi.org/10.30959/patanjala.v12i2.641.
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Perkebunan Sedep di Bandung Jawa Barat masih mempertahankan bangunan lama dan artefak perkebunan zaman Belanda, yaitu Rumah Administratur, bekas Rumah Bilyar, Prasasti dan Meja Bilyar. Artefak perkebunan tersebut menjadi simbol kuasa yang memiliki nilai-nilai budaya. Apa dan bagaimana simbol kuasa dan nilai-nilai budaya tersebut, menjadi permasalahan pokok, yang dikaji menggunakan metode desk research dengan pendekatan simbol kuasa Pierre F. Bourdieu. Simbol kuasa Bourdieu terdiri dari field, habbitus, dan capital. Hasil yang diperoleh adalah simbol kuasa Rumah ADM ditunjukan dalam bahasa nonverbal berupa tata letak bangunan dan tata ruang dalam (field); status sosial penghuni rumah serta bentuk dan arsitektur rumah (habitus); serta pemilik dan pengelola perusahaan perkebunan (capital). Simbol kuasa Prasasti ditunjukkan oleh inskripsi (habitus), bentuk dan bahan (capital), serta ruang (field). Makna simbolik artefak perkebunan mencerminkan nilai-nilai budaya kolonial perkebunan, seperti nilai kemanusiaan, kerja keras, dan disiplin berdasarkan konsep habitus Bourdieu (kelas sosial, jenis kelamin, dan kelompok usia).
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Ponte, Raquel. "Habitus e seu aspecto semiótico." Cognitio: Revista de Filosofia 21, no. 2 (January 28, 2021): 273–84. http://dx.doi.org/10.23925/2316-5278.2020v21i2p273-284.
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Pierre Bourdieu, inspirado pelos estudos de Panofsky, delineou o conceito de habitus para tratar da relação entre indivíduo e sociedade. Para ele, habitus tem um papel mediador: é criado a partir da internalização das estruturas sociais em que um sujeito se encontra e prepara a ação futura desse indivíduo na sociedade. O objetivo deste artigo é apresentar habitus como um signo, sob a ótica da filosofia de Charles Sanders Peirce, e a relação entre indivíduo e sociedade como um processo semiótico e pragmático de fixação de crenças. Para isso, será apresentada a base escolástica comum aos conceitos de habitus em Bourdieu e de hábito em Peirce, para então serem apresentados os conceitos peircianos. Assim, se tornará mais evidente como o habitus participa de um processo de evolução contínuo que pode manter os modelos de uma sociedade ou transformá-los por meio das ações inventivas dos agentes.
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Hayes, Adam S. "The Behavioral Economics of Pierre Bourdieu." Sociological Theory 38, no. 1 (March 2020): 16–35. http://dx.doi.org/10.1177/0735275120902170.
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This article builds the argument that Bourdieu’s dispositional theory of practice can help integrate the sociological tradition with three prominent strands of behavioral economics: bounded rationality, prospect theory, and time inconsistency. I make the case that the habitus provides an alternative framework to show how social and mental structure constitute one another, where cognitive tendencies toward irrationality can be either curtailed or amplified based on one’s position in the economic field and a person’s corresponding set of dispositions, ranging from more rational doxic dispositions to irrational allodoxic tendencies. Bridging economic sociology and behavioral economics, this work also bears on issues of persistent financial inequality reproduced through self-defeating patterns of economic behavior inculcated into individuals who occupy dominated positions in the social structure. Bourdieu’s thought, and in particular his conception of field+habitus, can usefully be applied to the empirical findings of behavioral economics to understand deviations from rational action as not only cognitive but also socially structured.
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Jardim, Maria Chaves, and Gabriel Papa Ribeiro Esteves. "Habitus e subjetivação a partir de P. Bourdieu e M. Foucault: contribuição do núcleo de estudos e pesquisa sobre sociedade, emoções, poder, organização e mercado (NESPOM)." REDD – Revista Espaço de Diálogo e Desconexão 11, no. 1 (January 1, 2019): 100–109. http://dx.doi.org/10.32760/1984-1736/redd/2019.v11i2.12006.
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Com inspiração em Michel Foucault e Pierre Bourdieu, o artigo considera o indivíduo e sua subjetividade como o resultado de forças sociais em equação com práticas discursivas (FOUCAULT, 1985) e com seu habitus (BOURDIEU, 1979). Contudo, apesar dos inegáveis constrangimentos sociais e das relações de poder nas quais os indivíduos estão inseridos, assumimos como hipótese que estes possuem algum tipo de escape para expressar a sua criatividade, para além da mera reprodução da ordem social. Isso seria possível porque cada indivíduo seria detentor de uma biografia, que conteria uma gramática de interpretação do mundo, um habitus, nas palavras de Pierre Bourdieu e uma subjetivação ou “cuidado de si”, conforme Foucault (1985). Esse argumento tem inspiração em Bourdieu e em Foucault e exemplificamos com quatro pesquisas empíricas desenvolvidas no NESPOM - Faculty of Sciences and Letters of Araraquara - UNESP / FCLAr.
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Manzoni, Alexandre. "Quando a ciência encontra a auto-análise: a herança de Pierre Bourdieu para uma sociologia da autodefesa." CSOnline - REVISTA ELETRÔNICA DE CIÊNCIAS SOCIAIS, no. 32 (April 19, 2021): 45–64. http://dx.doi.org/10.34019/1981-2140.2020.32447.
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O presente artigo interpreta o cenário do campo científico no Brasil contemporâneo à luz da teoria sociológica de Pierre Bourdieu. Nesse esforço, se debruça sobre o modo como Bourdieu produz uma teoria das classes, sugerindo que sua sociologia reorganiza o esquema marxiano na questão dos interesses. Reconstitui o modo como Bourdieu faz do habitus um conceito operativo, e aponta em que medida o habitus é cingido pela classe social. Na sequência, opera a análise referente a articulação estabelecida entre a classe e o habitus, evidenciando o quanto essa ligação atua na composição das categorias de percepção de mundo dos agentes. O artigo elege o conceito de auto-análise coletiva ou socioanálise coletiva de Bourdieu, colocando o campo científico brasileiro sob o crivo analítico. A interpretação elaborada indica que as rearticulações políticas dos últimos anos, em especial das classes médias, resultaram numa fragilização do campo científico brasileiro. Junto a isso, as reformas administrativas e cortes orçamentários do Estado colocam os pesquisadores em situação de conflito pela escassez de recursos. Por fim, o texto relembra algumas saídas produzidas por Pierre Bourdieu no contexto francês, quando a ciência está sob o ataque do neoliberalismo. Isso para fomentar, no horizonte de debates entre pesquisadores e cientistas brasileiros, a possibilidade de esboçar uma sociologia de autodefesa da autonomia do campo científico.
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Christensen, Vibeke Tornhøj. "Vægt og kapital – Differentieret vægt hos voksne og børn analyseret gennem Bourdieus begreber om habitus og kapital." Dansk Sociologi 22, no. 3 (November 2, 2011): 81–105. http://dx.doi.org/10.22439/dansoc.v22i3.3913.
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Forekomsten af overvægt og fedme er steget i den danske befolkning inden for de seneste årtier. En betydelig mængde forskning har påvist sammenhænge mellem vægt og socioøkonomiske karakteristika så som uddannelse og indkomst. I denne artikel søger jeg at belyse disse sammenhænge gennem et sociologisk teoretisk perspektiv. Artiklen tager udgangspunkt i Bourdieus praksisteori og begreber som livsstil, habitus og kapital, der forbinder objektive livsvilkår med handlinger, præferencer og værdier. Det undersøges, hvordan økonomisk, kulturel og social kapital er korreleret med børn og voksnes vægt. Analyserne tyder på en klar sammenhæng mellem vægt og kapital. Der ses endvidere klare kønsforskelle. Undersøgelserne er baseret på danske survey-data fra 2007. Jeg benytter statistiske analysemetoder til at undersøge sammenhængen mellem vægt og kapital, herunder faktoranalyse til at konstruere variable som måler kapitalbesiddelser.
Søgeord: Vægt, BMI, Bourdieu, kapital, køn.
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Vibeke Tornhøj Christensen: Weight and Capital – The Application of Bourdieu’s Concepts of Habitus and Capital in an Analysis of Differentiated Weight Levels among Adults and Children
The prevalence of overweight and obesity has increased in the Danish population in the past decades. Considerable research in recent years has shown a correlation between weight and socio-economic characteristics such as education and income. This article seeks to provide an extension to previous research by applying a theoretical perspective using Bourdieu’s theory of practice connecting objective conditions of life with behaviour, preferences and values. The article examines how adult and child weight correlates with economic, cultural and social capital. The results show a clear correlation between weight and capital and demonstrate clear gender-differences. The study is based on Danish survey data from 2007 and uses factor analyses as well as linear and generalized ordered logit regressions for estimations.
Key words: Weight, BMI, Bourdieu, capital, gender.
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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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Mouzelis, Nicos. "Habitus and Reflexivity: Restructuring Bourdieu's Theory of Practice." Sociological Research Online 12, no. 6 (January 2008): 123–28. http://dx.doi.org/10.5153/sro.1449.
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Contrary to Bourdieu's thesis, it is not only when a subject's habitus does not fit a field's positions that s/he becomes more reflexive. Reflexivity is also enhanced by intra-habitus tensions, by more general incongruences between dispositions, positions, and interactive/figurational structures, as well as by situations unrelated to them. Because of his ambitious but unsuccessful attempt to transcend the objectivist-subjectivist divide in the social sciences, Bourdieu underemphasizes the interactive dimension of social games, and this creates serious problems for his conceptualization of the linkages between habitus, reflexivity, and practices. The way to make Bourdieu's theory of practice less functionalist and/or deterministic is to restructure it so that it seriously takes into account not only the dispositional and positional but also the interactive dimension of social games. It then becomes obvious that reflexive accounting, conscious strategizing, and rational calculation are not exceptional but routine, constitutive elements of human action.
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Boaes, Giovanni. "O SINGULAR PLURAL: entre habitus, disposições, campo e contextos." CAOS – Revista Eletrônica de Ciências Sociais 2, no. 23 (December 28, 2019): 326–40. http://dx.doi.org/10.46906/caos.n23.48275.p326-340.
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Nesta palestra, proferida em junho de 2018, junto ao GRESP da Universidade Federal da Paraíba, o autor compara alguns elementos da sociologia praxiológica de Pierre Bourdieu com a sociologia em escala individual de Bernard Lahire. Tendo como eixo norteador a questão da singularidade, procura colocar em tela os conceitos de campo e habitus de Bourdieu frente aos conceitos de “homem plural” (disposições) e “mundo plural” (contextos) de Lahire.
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Rico Rios, Brenda Vivian. "El habitus que conformó a Bourdieu: entre capitales y campos de poder / The habitus that formed Bourdieu: between capitals and fields of power." Religación. Revista de Ciencias Sociales y Humanidades 5, no. 25 (September 30, 2020): 146–55. http://dx.doi.org/10.46652/rgn.v5i25.684.
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Pierre Bourdieu constantemente señaló que el mundo social es historia acumulada. Por tanto, a partir de esa historia encarnada los agentes se posicionan dentro de un mundo social establecido previamente a su propia existencia. El presente artículo pretende poner en marcha las ideas de Bourdieu a partir de un socio análisis en los puntos nodales de su vida, aquellos que definieron su pensamiento y su mirada al mundo: por un lado las coyunturas políticas y sociales de su contexto social, el Mayo Francés y la Independencia de Argelia; por otro lado, su vida personal, siendo oriundo de una ciudad al norte de Francia, se confrontó a distintos campos sociales al estudiar el liceo en Paris, motivo que lo hace reflexionar sobre el papel de los capitales económicos y culturales dentro de campos sociales. La epistemología de su pensamiento sirve de referencia para la comprensión de los conceptos centrales que formula: el habitus, los campos y los capitales. Para el científico social, el socioanálisis como método, puede servir para transformar problemas de la propia existencia en problemas científicos, generando de esta manera una propia sociología. Pierre Bourdieu constantly pointed out that the social world is accumulated history. Therefore, from that accumulated history we position ourselves within a social world established prior to our own existence. This article aims to launch Bourdieu’s ideas from a socio-analysis at the nodal points of his life, those that defined his thinking and his outlook on the world: on the one hand, the political and social conjunctures of his social context, the May 68 and the Independence of Algeria; On the other hand, his personal life, being a native of a city in the north of France, he confronted different fieldworks when he studied at the Lyceum in Paris, which makes him reflect on the role of economic capital and cultural capital within social fields. The epistemology of his critical thinking serves as a reference for understanding his central concepts: habitus, fields and capitals. For the social scientist, socio-analysis can be used to transform common problems into scientific problems, thus generating an own sociology.
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Latiar, Hadira. "PENERAPAN LOGIKA BERPIKIR PIERRE BORDIEU BAGI PUSTAKAWAN." Jurnal Pustaka Budaya 6, no. 2 (July 29, 2019): 50–54. http://dx.doi.org/10.31849/pb.v6i2.3175.
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Librarians are always required to adapt to the situation surrounding the library. This is influenced by internal and external factors. For this reason, librarians are required to have good skills in dealing with various situations in the library. Librarians' abilities are determined by many factors. One of them is factors that can be monitored through the logic of Bourdieu's thinking about habitus, capital, arena, and doxa-heterodoxa-orthodhoxa. On that basis, the formulation of the problem presented in this study is how is the application of Pierre Bourdieu's logic to librarians? This research is a literature study, which is supported by relevant information sources. The data analysis is done by means of interpretation. Pierre Bourdieu has the concepts of habitus, capital, arena, and doxa-heterodoxa-orthodhoxa. The results of the research conducted regarding the logic of Bourdieu's thinking show that habitus cannot be separated from the existence of librarians as individual or social human beings. Thus forming a librarian as an individual who can always adapt to various situations that develop in the library.
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Carta Cardoso de Medeiros, Cristina. "HABITUS E CORPO SOCIAL: REFLEXÕES SOBRE O CORPO NA TEORIA SOCIOLÓGICA DE PIERRE BOURDIEU." Movimento (ESEFID/UFRGS) 17, no. 1 (January 12, 2011): 281–300. http://dx.doi.org/10.22456/1982-8918.13430.
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Este texto propõe discutir como as reflexões sobre o corpo estão presentes na teoria sociológica de Pierre Bourdieu, articulando o conceito de habitus e a construção do corpo social. Tal articulação pode ser verificada em várias obras de Bourdieu em que analisa as disposições incorporadas, o esquema corporal, os movimentos, as técnicas e os usos do corpo. Também foi possível verificar que Bourdieu reflete sobre o tema articulando-o em três eixos, a saber, o corpo como lugar do senso prático, o corpo como manifestação do habitus e o corpo como investimento de poder e dominação. Este entendimento auxilia na utilização do quadro teórico de análise desenvolvido por esse sociólogo para investigações sobre os processos de socialização, tornando-se uma importante ferramenta conceitual.
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Chultz, Gabriela, and Suzane Weber da Silva. "Habitus e hip hop." Revista VIS: Revista do Programa de Pós-Graduação em Arte 17, no. 1 (April 23, 2018): 123–34. http://dx.doi.org/10.26512/vis.v17i1.20634.
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Neste artigo, buscamos descrever de que forma certas incorporações sociais, culturais e de classe tornam-se visíveis através de gestos e podem sugerir escolhas coreográficas. Empregamos como fundo reflexivo uma criação coreográfica com jovens alunos de escola pública, promovendo elementos da dança hip hop como catalisadora gestual. Propomos uma reflexão em dança, mobilizando conceitos de Pierre Bourdieu tais como campo, capital e habitus, dando ênfase à relação entre corpo social e o corpo dançante.
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Lenger, Alexander. "Shared Mental Models and Habitus Towards a Mentality-Driven Economics." Journal of Contextual Economics 138, no. 1 (March 1, 2018): 31–52. http://dx.doi.org/10.3790/schm.138.1.31.
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Abstract The article shows that the work of Thorstein Veblen and Pierre Bourdieu builds a foundation of a mentality-driven contextual economics. In order to achieve this goal, it will be demonstrated that Pierre Bourdieu’s theory of distinction, and his concept of habitus, is a widely overlooked descendant of Thorstein Veblen’s Theory of the Leisure Class and that both approaches highlight the necessity for including mental models into economic analysis. Consequently, the purpose of this paper is to develop a comparative analysis of Veblen’s and Bourdieu’s theories of cultural capital and mental models to demonstrate the proximity of both concepts to contemporary economic thought. In short, I argue that Bourdieu’s habitus concept must be understood as a logical progression of Veblen’s theory of distinction, and that the findings from both approaches call for a turn towards mentality-driven economic analysis. JEL Codes: B15, B25, B41, B52, Z1, Z13
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Delgado, Giovanny. "EL DISEÑO DE INTERIORES Y SU RELACIÓN CON EL CAMPO DE LA ARQUITECTURA." DISEÑO ARTE Y ARQUITECTURA, no. 9 (December 21, 2020): 151–62. http://dx.doi.org/10.33324/daya.v1i9.340.
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La búsqueda discursiva de la institucionalización del diseño de interiores nos lleva a analizar el campo del hábitat en el que la arquitectura se ha convertido en la disciplina rectora, así, el diseño de interiores aparece como una especie de entropía. En la Teoría de los Campos de Bourdieu el diseño se "entromete" en términos de transformación y reconfiguración de ese campo, donde su emergencia no implica, necesariamente, la destrucción de las premisas disciplinares; más bien, la nueva disciplina emerge como un proceso inherente a la deconstrucción revolucionaria de la aparición de nuevas y novedosas formas, mecanismos, configuraciones y estructuras mismas, analizando, revisando y reinterpretando el fondo.
Palabras clave: Teoría de los Campos de Bourdieu, habitus, nomos, metáfora, juego, especificidades, preparación académica.
AbstractThe discursive search for the institutionalization of interior design leads us to analyze the field of habitat in which architecture has become the guiding discipline. Interior design appears as a kind of entropy. In Bourdieu's Field Theory, design "intrudes" in terms of transformation and reconfiguration of that field, where its emergence does not necessarily imply the destruction of disciplinary premises. Rather, the new discipline emerges as a process inherent to the revolutionary deconstruction of the appearance of new and novel forms, mechanisms, configurations and structures themselves, analyzing, revising and reinterpreting the background.
Keywords: Bourdieu Fields theory, habitus, nomos, metaphor, game, specificities, academic preparation.
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Punia, I. Nengah, Ni Luh Nyoman Kebayantini, and Wahyu Budi Nugroho. "Nyepi di Kampung Muslim Al-Amin: Leksikon Dinamika Sosial Toleransi Beragama di Denpasar, Bali." Jurnal Kajian Bali (Journal of Bali Studies) 8, no. 1 (April 29, 2018): 159. http://dx.doi.org/10.24843/jkb.2018.v08.i01.p09.
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This research examines the habitus creation in the neighborhood of Al-Amin which is located at Banjar Sanglah, Denpasar City. This neighborhood evidently is able to actualize the inter-religious harmony since 1970 until now. In the related study, the concept of habitus from Pierre Bourdieu with formulation (Habitus x Capital) + Field = Practice was applied, while adopted the ethnography method. Through the conducted study, Bourdieu’s concept of habitus was able to explain the cognitive structure of various actors who play an essential role in the creation of the Al-Amin neighborhood, starting from the system of symbolic capital disposition, social capital, economic capital and cultural capital. Furthermore, the continuous harmony in the neighborhood of Al-Amin is due to its strong social and cultural capital. However, the harmony is inseparable from the framework between majority with minority, thus the character of social capital and especially the cultural capital in the neighborhood of Al-Amin tend to coopt other forms of capital.
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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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Setton, Maria da Graça Jacintho. "A teoria do habitus em Pierre Bourdieu: uma leitura contemporânea." Revista Brasileira de Educação, no. 20 (August 2002): 60–70. http://dx.doi.org/10.1590/s1413-24782002000200005.
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O objetivo deste artigo é refletir sobre a particularidade do processo de socialização e construção das identidades dos sujeitos no mundo contemporâneo. Para empreender essa análise irei me apoiar no conceito de configuração de Norbert Elias, na teoria do habitus de Pierre Bourdieu e na concepção institucional de modernidade de Anthony Giddens. Trata-se especificamente de uma interpretação do conceito de habitus à luz da especificidade dos condicionamentos sociais e culturais vividos pelas formações modernas.