Le sens pratiue eBook ó Le sens MOBI :Ê


Le sens pratiue [KINDLE] ✾ Le sens pratiue Author Pierre Bourdieu – Natus-physiotherapy.co.uk Our usual representations of the opposition between the civilized and the primitive derive from willfully ignoring the relationship of distance our social science sets up between the observer and the Our usual representations of the opposition between the civilized and the primitive derive from willfully ignoring the relationship of distance our social science Le sens MOBI :Ê sets up between the observer and the observed In fact the author argues the relationship between the anthropologist and his object of study is a particular instance of the relationship between knowing and doing interpreting and using symbolic mastery and practical mastery—or between logical logic armed with all the accumulated instruments of objectification and the universally pre logical logic of practiceIn this his fullest statement of a theory of practice Bourdieu both sets out what might be involved in incorporating one's own standpoint into an investigation and develops his understanding of the powers inherent in the second member of many oppositional pairs—that is he explicates how the practical concerns of daily life condition the transmission and functioning of social or cultural formsThe first part of the book Critiue of Theoretical Reason covers general uestions such as the objectivization of the generic relationship between social scientific observers and their objects of study the need to overcome the gulf between subjectivism and objectivism the interplay between structure and practice a phenomenon Bourdieu describes via his concept of the habitus the place of the body the manipulation of time varieties of symbolic capital and modes of dominationThe second part of the book Practical Logics develops detailed case studies based on Bourdieu's ethnographic fieldwork in Algeria These examples touch on kinship patterns the social construction of domestic space social categories of perception and classification and ritualized actions and exchangesThis book develops in full detail the theoretical positions sketched in Bourdieu's Outline of a Theory of Practice It will be especially useful to readers seeking to grasp the subtle concepts central to Bourdieu's theory to theorists interested in his points of departure from structuralism especially fom Lévi Strauss and to critics eager to understand what role his theory gives to human agency It also reveals Bourdieu to be an anthropological theorist of considerable originality and power.

  • Paperback
  • 340 pages
  • Le sens pratiue
  • Pierre Bourdieu
  • English
  • 06 November 2016
  • 9780804720113

About the Author: Pierre Bourdieu

Bourdieu pioneered investigative frameworks and terminologies such as cultural social and symbolic capital and the concepts of habitus field or location and symbolic Le sens MOBI :Ê violence to reveal the dynamics of power relations in social life His work emphasized the role of practice and embodiment or forms in social dynamics and worldview construction often in opposition to universalized Western philo.



10 thoughts on “Le sens pratiue

  1. Anna Anna says:

    The ideas and the concepts are groundbreaking but I really feel the text is unnecessarily difficult I know he's French and a philsopher at that but sentences with that many commas should be bannedIf you really are a genius you might want to keep in mind that the rest of the world might not be

  2. Vaso Vaso says:

    Bourdieu challenges the notions of subjectivism and objectivism in favor of agency and structures He adopts an approach of internalized structures that he calls habitus which function as principles which generate and organize practices and representations Those practices and representations can be objectively adapted to their outcomes “without presupposing a conscious aiming at ends or express mastery of the operations necessary in order to attain them” 53First of all according to Bourdieu objectivism is a concept attributed to certain elements that lack the personal bias; they are “independent of individual consciousness and wills” 26 Because of objectivism practical knowledge is often regarded as a set of rationalizations and hence rejected Ultimately Bourdieu argues objectivism reduces social science to situational analyses of phenomena Essentially it ignores the relationship between experimental and objective meaning in social science Just like subjectivism objectivism is problematic as wellSecondly Bourdieu critiues in his understanding of knowledge some epistemological and social breaks in order to highlight the implications of objectivism He references Bally’s conclusions on linguistic research which imply as social break from the actual research This leads to the neglecting of the “social conditions of scientific activity” 33 In a participant observation there is the contradiction that the observer cannot be assume the role of the participant hence the paradox He also criticizes Kant in the sense that he too is an outsider; he assumes the point of view of the creator of art instead of the observer that views art from the outsideMoreover Bourdieu refers to fetishism of social laws as a criticism of structuralism Due to their need to discover new forms in the history of social thought structuralists fall into this notion of fetishism Bourdieu defines it as a rejection of subjectivism that leads to specific principles of divisionSince Bourdieu rejects both objectivism and subjectivism he undertakes another approach; that of habitus Habitus “is constituted in practice and is always oriented towards practical functions” 52 It is the internalization of the cosmos for the creation of an identity Essentially structure is the result of the systems of durable transposable dispositions that define habitus More specifically as Bourdieu states structured structures are predisposed to act as structuring structures He defines them as principles which generate and organize practices and representations that can “be objectively adapted to their outcomes without presupposing a conscious aiming at ends or express mastery of the operations necessary in order to attain them” 53 The structures are objectively ‘regulated’ without being the subjective product of social actionIn conclusion Bourdieu thinks that habitus occurs during the early stages of socialization however there still remains some kind of agency still based on the normalized form of habitus Just like Durkheim Bourdieu believes in the predominance of a “past self”; past behaviors that have now been unconsciously internalized

  3. Alex Alex says:

    A bloody page turner

  4. Billie Pritchett Billie Pritchett says:

    Pierre Bourdieu's Logic of Practice proposes a model through which to understand society in the most general terms The basic idea is that human beings are predisposed to act in their social environment in certain ways relative to a pre determined understanding of the ways in which they think they ought to behave and relative to the perceived value certain other people have or possess in a given society My description there clears Bourdieu's work of the uasi technical jargon but should the reader want to familiarize herself with the concepts they are the following field habitus doxa capitalAccording to Bourdieu the field is sort of like the space of social possibilities the space in which people can act and interact Habitus is the set of dispositions that people have internalized and which of course predispose people to act in certain ways in the field Doxa are the set of beliefs perceptions and so on that people have and have internalized that help a person determine what they think one ought to do in the field of possibilities And capital is an understanding of value attributed to and possessed by people and objects which can be a money value or can be symbolic or social or cultural etc but Bourdieu is mostly focused on symbolic capital in this bookThis is a book I read or less but which I must admit to skimming Several works in social science seem to be unnecessarily jargon happy and it's probably owing to certain fields which encourage that kind of thing like literary theory or perhaps cultural anthropology Bourdieu's book is rife with unnecessary jargon and strange and seemingly unnecessary explications Although I think the basic ideas and concepts in this book are important the way in which the book was written was not to my liking

  5. Brad Brad says:

    Covers a lot of the same ground as Outline of a Theory of Practice and is slightly clearer in its explanations of habitus field and dispositions An important work on the topic of embodied knowledge but I find Bourdieu's model on the whole to be too limited due to three factors 1 the market metaphors of social and cultural capital don't really address some kinds of social action 2 while denying historically determinedmaterialiststructuralist orientations there is very little wiggle room to admit human agency or robust ways of accounting for social change and 3 his insistance that embodied dispositions are never conscious or calculated isn't supported by the widely reported experience of occilation between conscious and unconscious behavior

  6. Saeedeh Asadipour Saeedeh Asadipour says:

    Bourdieu introduces an insightful theoretical perspective toward the practical logic of everyday actions by means of the concept of habitus roughly and simply can be defined as cultural capital as well as the objective structures within which such action are carried on He by some ethnographic cases shows that how recognition of everyday life practices reuires the anthropologists to consider the interplay and overlaps of various structures which are surrounding a caseTo me the most interesting part of the book was his critiue of researchers in humanistic disciplines because of their detachment from the ongoing reality He discusses reasons of such detachment in depth and then discusses his own suggestions to modify humanistic and specifically anthropological methods

  7. Iben Iben says:

    Didn't read all of it didn't have time but the section on symbolic capital is really really good

  8. Breanna Breanna says:

    I love Bourdieu in terms of his theories and really felt that a lot of the stuff in this book was detailed and comprehensive but DAMN I wish there were full stops

  9. Billy Dean Billy Dean says:

    Bourdieu gets a lot of flak for his prose this is a rare case where I sometimes lean toward the critics' side My experience reading this and other works was very akin to gold mining slogging through pages of cramped twisted choking pitch with the occasional sentence or phrase nugget of absolute genius HOWEVER Since I'm currently knee deep in the translation of French philosophy I wonder how much of B's writing problems come down to poor translation The French language is much forgiving with run on sentences and some translators either because they don't know any better or because they're too terrified of deviating from the original take a very literal one to one approach when putting French philosophy into English Run ons are usually preserved and idiomsturns of phrase are often treated as proprietarytechnical vocabulary As a result French philosophers often strike English audiences as wordy nonsensical or deliberately obscure Just fwiw if you find yourself struggling with Bourdieu Derrida Deleuze Foucault and so on

  10. Saeedeh Asadipur Saeedeh Asadipur says:

    Bourdieu introduces an insightful theoretical perspective toward the practical logic of everyday actions by means of the concept of habitus roughly and simply can be defined as cultural capital as well as the objective structures within which such action are carried on He by some ethnographic cases shows that how recognition of everyday life practices reuires the anthropologists to consider the interplay and overlaps of various structures which are surrounding a caseTo me the most interesting part of the book was his critiue of researchers in humanistic disciplines because of their detachment from the ongoing reality He discusses reasons of such detachment in depth and then discusses his own suggestions to modify humanistic and specifically anthropological methods

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