#bourdieu — Public Fediverse posts
Live and recent posts from across the Fediverse tagged #bourdieu, aggregated by home.social.
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Capitalismo, corrupção e bolsonarismo: o caso do Banco Master
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Capitalismo, corrupção e bolsonarismo: o caso do Banco Master
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creates semantic nodes and clusters #PIERRE #BOURDIEU advanced-search.headlines-world.com/advanced-sea... #TOMÁS Ó #FLOINN chatgpt.com?prompt=Analy... AÉPIOT: INDEPENDENT SEMANTIC WEB 4.0 INFRASTRUCTURE (EST. 2009): aepiot.ro
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creates semantic nodes and clusters #PIERRE #BOURDIEU advanced-search.headlines-world.com/advanced-sea... #TOMÁS Ó #FLOINN chatgpt.com?prompt=Analy... AÉPIOT: INDEPENDENT SEMANTIC WEB 4.0 INFRASTRUCTURE (EST. 2009): aepiot.ro
MultiSearch Tag Explorer -
Radiozwitschern #41: Was ist denn jetzt mit Liebe? Dating in diesen Zeiten
https://www.mixcloud.com/radiocorax/radiozwitschern-41-was-ist-denn-jetzt-mit-liebe-dating-in-diesen-zeiten/ Wird Liebe zur Ware? Was machen die Datingapps mit uns? Wir brauchen einander doch mehr denn je oder? Falls ihr euch dies Fragen auch stellt wurde die neueste Ausgabe des Radiozwitschern für euch gemacht. Pia und Moritz arbeiten sich an Philosophie und Soziologie über Liebesbeziehungen ab, nehmen die Perspektiven von Pierre Bourdieu, Bell Books, Judith Butler und Eva Illouz ein und […] -
Der Habitus nach Pierre Bourdieu beschreibt die tief verinnerlichten Gewohnheiten, Denk- und Handlungsweisen, die wir durch Familie, Schule und Umwelt lernen.
Er wirkt wie ein unsichtbares „Programm“ in uns, das steuert, wie wir denken, fühlen und handeln, oft ohne dass wir es merken. Unser Habitus beeinflusst, welche Chancen wir im Leben nutzen können, etwa in Bildung, Beruf oder sozialen Beziehungen.
Hier wird Habitus wie ihn Pierre Bourdieu einfach und verständlich erklärt
https://erzieher-kanal.de/habitus/
#habitus #bourdieu
@marlinz @AwetTesfaiesus @taschenorakel @anpa2112 -
Der Habitus nach Pierre Bourdieu beschreibt die tief verinnerlichten Gewohnheiten, Denk- und Handlungsweisen, die wir durch Familie, Schule und Umwelt lernen.
Er wirkt wie ein unsichtbares „Programm“ in uns, das steuert, wie wir denken, fühlen und handeln, oft ohne dass wir es merken. Unser Habitus beeinflusst, welche Chancen wir im Leben nutzen können, etwa in Bildung, Beruf oder sozialen Beziehungen.
Hier wird Habitus wie ihn Pierre Bourdieu einfach und verständlich erklärt
https://erzieher-kanal.de/habitus/
#habitus #bourdieu
@marlinz @AwetTesfaiesus @taschenorakel @anpa2112 -
Der Habitus nach Pierre Bourdieu beschreibt die tief verinnerlichten Gewohnheiten, Denk- und Handlungsweisen, die wir durch Familie, Schule und Umwelt lernen.
Er wirkt wie ein unsichtbares „Programm“ in uns, das steuert, wie wir denken, fühlen und handeln, oft ohne dass wir es merken. Unser Habitus beeinflusst, welche Chancen wir im Leben nutzen können, etwa in Bildung, Beruf oder sozialen Beziehungen.
Hier wird Habitus wie ihn Pierre Bourdieu einfach und verständlich erklärt
https://erzieher-kanal.de/habitus/
#habitus #bourdieu
@marlinz @AwetTesfaiesus @taschenorakel @anpa2112 -
Der Habitus nach Pierre Bourdieu beschreibt die tief verinnerlichten Gewohnheiten, Denk- und Handlungsweisen, die wir durch Familie, Schule und Umwelt lernen.
Er wirkt wie ein unsichtbares „Programm“ in uns, das steuert, wie wir denken, fühlen und handeln, oft ohne dass wir es merken. Unser Habitus beeinflusst, welche Chancen wir im Leben nutzen können, etwa in Bildung, Beruf oder sozialen Beziehungen.
Hier wird Habitus wie ihn Pierre Bourdieu einfach und verständlich erklärt
https://erzieher-kanal.de/habitus/
#habitus #bourdieu
@marlinz @AwetTesfaiesus @taschenorakel @anpa2112 -
Der Habitus nach Pierre Bourdieu beschreibt die tief verinnerlichten Gewohnheiten, Denk- und Handlungsweisen, die wir durch Familie, Schule und Umwelt lernen.
Er wirkt wie ein unsichtbares „Programm“ in uns, das steuert, wie wir denken, fühlen und handeln, oft ohne dass wir es merken. Unser Habitus beeinflusst, welche Chancen wir im Leben nutzen können, etwa in Bildung, Beruf oder sozialen Beziehungen.
Hier wird Habitus wie ihn Pierre Bourdieu einfach und verständlich erklärt
https://erzieher-kanal.de/habitus/
#habitus #bourdieu
@marlinz @AwetTesfaiesus @taschenorakel @anpa2112 -
Je ne sais pas pourquoi je l'ai rangé dans le dossier [GIF] mais c'est pas grave : un peu de #bourdieu, ça ne fait jamais de mal :blob_cat_peek_owo: #sociologie #sociology #habitus #socialscience
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Je ne sais pas pourquoi je l'ai rangé dans le dossier [GIF] mais c'est pas grave : un peu de #bourdieu, ça ne fait jamais de mal :blob_cat_peek_owo: #sociologie #sociology #habitus #socialscience
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Je ne sais pas pourquoi je l'ai rangé dans le dossier [GIF] mais c'est pas grave : un peu de #bourdieu, ça ne fait jamais de mal :blob_cat_peek_owo: #sociologie #sociology #habitus #socialscience
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Je ne sais pas pourquoi je l'ai rangé dans le dossier [GIF] mais c'est pas grave : un peu de #bourdieu, ça ne fait jamais de mal :blob_cat_peek_owo: #sociologie #sociology #habitus #socialscience
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Je ne sais pas pourquoi je l'ai rangé dans le dossier [GIF] mais c'est pas grave : un peu de #bourdieu, ça ne fait jamais de mal :blob_cat_peek_owo: #sociologie #sociology #habitus #socialscience
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Was ich mir wünsche: mich in der Mittelklasse bewegen zu können, ohne meinen workingclass Habitus ablegen zu müssen. Ein sich-aufeinander-zu-bewegen und sich-verstehen-wollen. Ein Anerkennen verschiedener Kulturen. 😮💨
Schön, dass das hier so viel mehr möglich ist. 😘
#Klassenstandpunkt #Habitus #Mittelklasse
#Bourdieu #fediverse -
Was ich mir wünsche: mich in der Mittelklasse bewegen zu können, ohne meinen workingclass Habitus ablegen zu müssen. Ein sich-aufeinander-zu-bewegen und sich-verstehen-wollen. Ein Anerkennen verschiedener Kulturen. 😮💨
Schön, dass das hier so viel mehr möglich ist. 😘
#Klassenstandpunkt #Habitus #Mittelklasse
#Bourdieu #fediverse -
Was ich mir wünsche: mich in der Mittelklasse bewegen zu können, ohne meinen workingclass Habitus ablegen zu müssen. Ein sich-aufeinander-zu-bewegen und sich-verstehen-wollen. Ein Anerkennen verschiedener Kulturen. 😮💨
Schön, dass das hier so viel mehr möglich ist. 😘
#Klassenstandpunkt #Habitus #Mittelklasse
#Bourdieu #fediverse -
Was ich mir wünsche: mich in der Mittelklasse bewegen zu können, ohne meinen workingclass Habitus ablegen zu müssen. Ein sich-aufeinander-zu-bewegen und sich-verstehen-wollen. Ein Anerkennen verschiedener Kulturen. 😮💨
Schön, dass das hier so viel mehr möglich ist. 😘
#Klassenstandpunkt #Habitus #Mittelklasse
#Bourdieu #fediverse -
Was ich mir wünsche: mich in der Mittelklasse bewegen zu können, ohne meinen workingclass Habitus ablegen zu müssen. Ein sich-aufeinander-zu-bewegen und sich-verstehen-wollen. Ein Anerkennen verschiedener Kulturen. 😮💨
Schön, dass das hier so viel mehr möglich ist. 😘
#Klassenstandpunkt #Habitus #Mittelklasse
#Bourdieu #fediverse -
Why talk and reason are unlikely to resolve deep political divides.
👉 https://philosophics.blog/2026/02/18/ontological-grammars-of-abortion/?utm_source=masto&utm_medium=socialI discuss ontological grammar and incommensurability using abortion as a discussion point. This 10-minute video provides meta and detail for my essay, Grammatical Failure.
✍️ https://doi.org/10.5281/zenodo.18521457#philosophy #politics #ontology #grammar #commensurability #video #essay #foucault #bourdieu ##popper #paradox #tolerance #morals #abortion #healthcare #debate #communication #epistemology
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Dialogue and debate are insufficient for thick concepts.
https://philosophics.blog/2026/02/11/firmware-room-101-and-the-myth-of-rational-reprogramming/?utm_source=masto&utm_medium=social
#philosophy #politics #ontology #grammar #language #blog #podcast #debate #dialogue #thickconcepts #bourdieu #metaphor #eprom -
On commence avec Olivier Marboeuf chez #ZootCollectif, qui aborde plein de sujets dans cette interview, de manière abordable et percutante, et toujours avec ses lunettes décoloniales.
Olivier Marboeuf (1/2)
Art et tradition/Blackwashing/L'émeute/Bourdieu&Stuart Hall
ZootTalk#2
https://www.youtube.com/watch?v=X6BGiWEEOSw#OlivierMarboeuf
#Blackwashing #émeute #Bourdieu #StuartHall #Théâtre #Gwoka -
Vers une écologie du déterminisme : entre structure, action et création
Le déterminisme n’est pas fatalité mais relation. De Bourdieu à Spinoza, de Nietzsche à Castoriadis : il se rejoue entre structure et action, contrainte et création. Social, biologique ou technique, il nous façonne autant que nous le transformons. Penser sa dualité, c’est rouvrir l’espace du possible. #Philosophie #Sociologie #Bourdieu #Spinoza #Nietzsche #Castoriadis #Technologie #Marx Le…
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Tag beginnt mit:
Junge Frau, könnten Sie bitte meinen Einkaufswagen zurückstellen?
(trans* joy of #passing :neocat__w: )Tag endet mit:
Eine breitere Rezeption bzw. Anerkennung in der Kunstproduktion ist dem gegenüber abträglich, und riskiert mit ihrem wirtschaftlichen Erfolg den eigenen künstlerischen Stellenwert. Gleichsam verhält es sich mit dem gesellschaftlichen Status (Hierarchie) in Bezug auf die Rezeption: Je niedriger in der gesellschaftlichen Hierarchie, so auch der künstlerische Stellenwert. #Bourdieu
(trans* PhD Studentin muss Wäsche waschen und dabei Theorie lesen) -
De Bourdieu à Agamben, des livres entiers pour expliquer avec justesse et finesse le concept de «dispositif» et le piège médiatique qu'il représente (lisez les, vraiment «Sur la télévision» et «Qu'est-ce qu'un dispositif»)
Et puis il y a l'application concrète : Feris Barkat de l'association Banlieue Climat qui explique la fois ou il s'est fait piéger par BFM TV.
#Journalimze
#Dispositif
#Racisme
#Islamophobie
#Bourdieu
#Agamben -
Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
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Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
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Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
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Margaret Archer as heterodox post-Bourdeusian
Another piece of evidence to add to Fred Vandenberghe’s thesis that Margaret Archer should be interpreted as a heterodox post-Bourdeusian. In Ghassan Hage’s (very interesting) Pierre Bourdieu’s Political Economy of Being he shares this memory of working with Bourdieu:
In a private chat Bourdieu once said to me something that stayed with me and that I later scribbled on a piece of paper. He said (not word for word): “I suppose it might be useful to start researching a space by thinking of some binary oppositions that one, as a researcher, thinks are crisscrossing it, as long as one then works to show why they are neither as binary nor as oppositional as they first seem, which, mind you, doesn’t mean they are not there.”
This was something Archer was already primed to grapple with, as you can see in my interview with her, through her frustration with the limitations of the empiricist demography she was initially trained in. There’s an immediate resemblance between what Hage reports here and Archer’s analytical dualism, formulated in the late 1980s but whose logic pervades her earlier work, particularly as it was developed through engagement with prevailing theoretical approaches in historical sociology in Social Origins of Educational Systems.
My instinct is to read this as a problem Archer was already unusually sensitive to, which she elaborated upon through engaging with Bourdieu’s work and ultimately critiquing it. But it’s one which Bourdieu himself was also attuned to. The difference being that Archer developed a lose sensibility into a systematic logic and analytical principle, running with it in a way that led her to transcend Bourdieu’s thought. The place for realism came in understanding why the binaries continually reassert themselves and cannot ultimately be dissolved into epistemic perspectivalism.
I feel a bit conflicted about my enthusiasm for the post-Bourdeusian thesis because I know she hated it. But the prevailing tendency is to read Archer as a sociological critic of Giddens and a sociological elaborator of Bhaskar. Whereas I would argue the main body of her thought was fully formed by the time she met Bhaskar, it was a matter of elaborating its philosophical foundations (and then through the reflexivity trilogy onwards filling in the gaps in the critical realist approach through pursuing the threads left in her earlier work). Instead I think she should be read as deeply shaped by the LSE of the 1960s (positively: Popper, Lakatos, Percy Cohen, Gellner + negatively: Glass, Watkins), an ambivalent engagement with systems theory, the Lockwood paper which she subjectively identified as the biggest influence on her work, a love of historical sociology and a deeply conflicted engagement with Bourdieu. These were the initial formative influences, with Bhaskar sitting alongside thinkers like Taylor and Frankfurt in the subsequent more philosophical phase of her work, before I think C.S. Peirce (whose work she loved in a way I don’t think was always completely apparent in the writing) was the last big systematic influence on her thought.
#analyticalDualism #archer #bourdieu #DavidGlass #Gellner #GhassanHage #historicalSociology #Lakatos #lse #Watkins
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Thunder and Consolation habe ich Anfang der 90er entdeckt. Das Album erschien 1989, aber die Dinge habe eben damals länger gebraucht. Auf den Partys lief immer auch Vagabonds oder Stupid Questions.New Model waren anders, nicht so larger than life wie andere Acts zu dieser Zeit. Da war Schmutz in der Musik, Arbeiterklasse, nie die große Produktion, keinerlei Sozialromantik oder Verklärung. […]
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At some point you had to pick a direction and start swimming: the philosophical anthropology of commitment
I’m slightly haunted by this passage from Lee Cole’s Fulfilment, pg 181-182:
“Love at first sight” made for a good story, but it hadn’t felt that way, not if she was honest with herself. It had felt more like “safety at first sight.” Her father had told her a story once about a time he’d nearly drowned. He’d been swimming in the ocean when the tide came in and he’d lost sight of the shore. For a long time, he treaded water, panic rising, knowing that if he swam in the wrong direction, he would be doomed. Completely disoriented, he decided to pick a point in the distance and start swimming. Soon the thin white line of the beach appeared, the long seagrasses swept back by the wind. Panting, on his hands and knees, he had kissed the sand. This story of her father’s was the closest she came to an explanation. The decade of her twenties had been a blur of intoxication and boredom, of sex with people who cared nothing about her, and about whom she cared even less. She’d been treading water for a long time when she found herself at Beaver’s Tavern on the night in question. At some point, you had to pick a direction and start swimming, and this is what she had done.
There’s also an intellectual challenge in this to a philosophical anthropology of concerns and commitments. This captures in narrative form why I feel the need to stage a dialogue between Lacanian psychoanalysis and the realist approach to reflexivity. What the lofty vocabulary of ‘concerns’ and ‘commitments’ fails to recognise is that sometimes people just choose, rather than reflect on what matters to them and what is worthy of their commitment. Those choices then supply their own narrative which can systematically obscure the actual genesis of the commitment which feels solid and meaningful.
In a sense Bourduesian sociology gets this in a way which the realist approach to reflexivity doesn’t but it oversocialises it by incorporating into habitus. Whereas a Lacan approach would I think take the moment of choice here seriously, albeit with the caveat that it’s within a psychic machinery that leaves the person with no choice but to choose i.e. the object of choice is so compelling in that moment, the possession of which would seem to so obviously solve all the problems, that they must of course ‘start swimming’.
To simply ascribe this to habitus misses the psychic texture of the experience, the contingent working out of anxiety, loss and desire in how someone chooses the direction in which they begin to swim. It turns crisis into continuity and fails to recognise the real sense that one must swim or one will drown, at least in that moment.
My point here is not to reject the grammar of commitment but rather to make it psychoanalytically robust. It’s important and shouldn’t be surrendered but I increasingly think it’s (wilfully?) ignorant of a large dimension of human experience.
https://soundcloud.com/frxgxd/philosophy-of-happiness-and-well-being
#archer #bourdieu #commitment #concern #habitus #Lacan #LeeCole #psychoanalysis #sayer #taylor
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At some point you had to pick a direction and start swimming: the philosophical anthropology of commitment
I’m slightly haunted by this passage from Lee Cole’s Fulfilment, pg 181-182:
“Love at first sight” made for a good story, but it hadn’t felt that way, not if she was honest with herself. It had felt more like “safety at first sight.” Her father had told her a story once about a time he’d nearly drowned. He’d been swimming in the ocean when the tide came in and he’d lost sight of the shore. For a long time, he treaded water, panic rising, knowing that if he swam in the wrong direction, he would be doomed. Completely disoriented, he decided to pick a point in the distance and start swimming. Soon the thin white line of the beach appeared, the long seagrasses swept back by the wind. Panting, on his hands and knees, he had kissed the sand. This story of her father’s was the closest she came to an explanation. The decade of her twenties had been a blur of intoxication and boredom, of sex with people who cared nothing about her, and about whom she cared even less. She’d been treading water for a long time when she found herself at Beaver’s Tavern on the night in question. At some point, you had to pick a direction and start swimming, and this is what she had done.
There’s also an intellectual challenge in this to a philosophical anthropology of concerns and commitments. This captures in narrative form why I feel the need to stage a dialogue between Lacanian psychoanalysis and the realist approach to reflexivity. What the lofty vocabulary of ‘concerns’ and ‘commitments’ fails to recognise is that sometimes people just choose, rather than reflect on what matters to them and what is worthy of their commitment. Those choices then supply their own narrative which can systematically obscure the actual genesis of the commitment which feels solid and meaningful.
In a sense Bourduesian sociology gets this in a way which the realist approach to reflexivity doesn’t but it oversocialises it by incorporating into habitus. Whereas a Lacan approach would I think take the moment of choice here seriously, albeit with the caveat that it’s within a psychic machinery that leaves the person with no choice but to choose i.e. the object of choice is so compelling in that moment, the possession of which would seem to so obviously solve all the problems, that they must of course ‘start swimming’.
To simply ascribe this to habitus misses the psychic texture of the experience, the contingent working out of anxiety, loss and desire in how someone chooses the direction in which they begin to swim. It turns crisis into continuity and fails to recognise the real sense that one must swim or one will drown, at least in that moment.
My point here is not to reject the grammar of commitment but rather to make it psychoanalytically robust. It’s important and shouldn’t be surrendered but I increasingly think it’s (wilfully?) ignorant of a large dimension of human experience.
https://soundcloud.com/frxgxd/philosophy-of-happiness-and-well-being
#archer #bourdieu #commitment #concern #habitus #Lacan #LeeCole #psychoanalysis #sayer #taylor
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At some point you had to pick a direction and start swimming: the philosophical anthropology of commitment
I’m slightly haunted by this passage from Lee Cole’s Fulfilment, pg 181-182:
“Love at first sight” made for a good story, but it hadn’t felt that way, not if she was honest with herself. It had felt more like “safety at first sight.” Her father had told her a story once about a time he’d nearly drowned. He’d been swimming in the ocean when the tide came in and he’d lost sight of the shore. For a long time, he treaded water, panic rising, knowing that if he swam in the wrong direction, he would be doomed. Completely disoriented, he decided to pick a point in the distance and start swimming. Soon the thin white line of the beach appeared, the long seagrasses swept back by the wind. Panting, on his hands and knees, he had kissed the sand. This story of her father’s was the closest she came to an explanation. The decade of her twenties had been a blur of intoxication and boredom, of sex with people who cared nothing about her, and about whom she cared even less. She’d been treading water for a long time when she found herself at Beaver’s Tavern on the night in question. At some point, you had to pick a direction and start swimming, and this is what she had done.
There’s also an intellectual challenge in this to a philosophical anthropology of concerns and commitments. This captures in narrative form why I feel the need to stage a dialogue between Lacanian psychoanalysis and the realist approach to reflexivity. What the lofty vocabulary of ‘concerns’ and ‘commitments’ fails to recognise is that sometimes people just choose, rather than reflect on what matters to them and what is worthy of their commitment. Those choices then supply their own narrative which can systematically obscure the actual genesis of the commitment which feels solid and meaningful.
In a sense Bourduesian sociology gets this in a way which the realist approach to reflexivity doesn’t but it oversocialises it by incorporating into habitus. Whereas a Lacan approach would I think take the moment of choice here seriously, albeit with the caveat that it’s within a psychic machinery that leaves the person with no choice but to choose i.e. the object of choice is so compelling in that moment, the possession of which would seem to so obviously solve all the problems, that they must of course ‘start swimming’.
To simply ascribe this to habitus misses the psychic texture of the experience, the contingent working out of anxiety, loss and desire in how someone chooses the direction in which they begin to swim. It turns crisis into continuity and fails to recognise the real sense that one must swim or one will drown, at least in that moment.
My point here is not to reject the grammar of commitment but rather to make it psychoanalytically robust. It’s important and shouldn’t be surrendered but I increasingly think it’s (wilfully?) ignorant of a large dimension of human experience.
https://soundcloud.com/frxgxd/philosophy-of-happiness-and-well-being
#archer #bourdieu #commitment #concern #habitus #Lacan #LeeCole #psychoanalysis #sayer #taylor
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At some point you had to pick a direction and start swimming: the philosophical anthropology of commitment
I’m slightly haunted by this passage from Lee Cole’s Fulfilment, pg 181-182:
“Love at first sight” made for a good story, but it hadn’t felt that way, not if she was honest with herself. It had felt more like “safety at first sight.” Her father had told her a story once about a time he’d nearly drowned. He’d been swimming in the ocean when the tide came in and he’d lost sight of the shore. For a long time, he treaded water, panic rising, knowing that if he swam in the wrong direction, he would be doomed. Completely disoriented, he decided to pick a point in the distance and start swimming. Soon the thin white line of the beach appeared, the long seagrasses swept back by the wind. Panting, on his hands and knees, he had kissed the sand. This story of her father’s was the closest she came to an explanation. The decade of her twenties had been a blur of intoxication and boredom, of sex with people who cared nothing about her, and about whom she cared even less. She’d been treading water for a long time when she found herself at Beaver’s Tavern on the night in question. At some point, you had to pick a direction and start swimming, and this is what she had done.
There’s also an intellectual challenge in this to a philosophical anthropology of concerns and commitments. This captures in narrative form why I feel the need to stage a dialogue between Lacanian psychoanalysis and the realist approach to reflexivity. What the lofty vocabulary of ‘concerns’ and ‘commitments’ fails to recognise is that sometimes people just choose, rather than reflect on what matters to them and what is worthy of their commitment. Those choices then supply their own narrative which can systematically obscure the actual genesis of the commitment which feels solid and meaningful.
In a sense Bourduesian sociology gets this in a way which the realist approach to reflexivity doesn’t but it oversocialises it by incorporating into habitus. Whereas a Lacan approach would I think take the moment of choice here seriously, albeit with the caveat that it’s within a psychic machinery that leaves the person with no choice but to choose i.e. the object of choice is so compelling in that moment, the possession of which would seem to so obviously solve all the problems, that they must of course ‘start swimming’.
To simply ascribe this to habitus misses the psychic texture of the experience, the contingent working out of anxiety, loss and desire in how someone chooses the direction in which they begin to swim. It turns crisis into continuity and fails to recognise the real sense that one must swim or one will drown, at least in that moment.
My point here is not to reject the grammar of commitment but rather to make it psychoanalytically robust. It’s important and shouldn’t be surrendered but I increasingly think it’s (wilfully?) ignorant of a large dimension of human experience.
https://soundcloud.com/frxgxd/philosophy-of-happiness-and-well-being
#archer #bourdieu #commitment #concern #habitus #Lacan #LeeCole #psychoanalysis #sayer #taylor
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At some point you had to pick a direction and start swimming: the philosophical anthropology of commitment
I’m slightly haunted by this passage from Lee Cole’s Fulfilment, pg 181-182:
“Love at first sight” made for a good story, but it hadn’t felt that way, not if she was honest with herself. It had felt more like “safety at first sight.” Her father had told her a story once about a time he’d nearly drowned. He’d been swimming in the ocean when the tide came in and he’d lost sight of the shore. For a long time, he treaded water, panic rising, knowing that if he swam in the wrong direction, he would be doomed. Completely disoriented, he decided to pick a point in the distance and start swimming. Soon the thin white line of the beach appeared, the long seagrasses swept back by the wind. Panting, on his hands and knees, he had kissed the sand. This story of her father’s was the closest she came to an explanation. The decade of her twenties had been a blur of intoxication and boredom, of sex with people who cared nothing about her, and about whom she cared even less. She’d been treading water for a long time when she found herself at Beaver’s Tavern on the night in question. At some point, you had to pick a direction and start swimming, and this is what she had done.
There’s also an intellectual challenge in this to a philosophical anthropology of concerns and commitments. This captures in narrative form why I feel the need to stage a dialogue between Lacanian psychoanalysis and the realist approach to reflexivity. What the lofty vocabulary of ‘concerns’ and ‘commitments’ fails to recognise is that sometimes people just choose, rather than reflect on what matters to them and what is worthy of their commitment. Those choices then supply their own narrative which can systematically obscure the actual genesis of the commitment which feels solid and meaningful.
In a sense Bourduesian sociology gets this in a way which the realist approach to reflexivity doesn’t but it oversocialises it by incorporating into habitus. Whereas a Lacan approach would I think take the moment of choice here seriously, albeit with the caveat that it’s within a psychic machinery that leaves the person with no choice but to choose i.e. the object of choice is so compelling in that moment, the possession of which would seem to so obviously solve all the problems, that they must of course ‘start swimming’.
To simply ascribe this to habitus misses the psychic texture of the experience, the contingent working out of anxiety, loss and desire in how someone chooses the direction in which they begin to swim. It turns crisis into continuity and fails to recognise the real sense that one must swim or one will drown, at least in that moment.
My point here is not to reject the grammar of commitment but rather to make it psychoanalytically robust. It’s important and shouldn’t be surrendered but I increasingly think it’s (wilfully?) ignorant of a large dimension of human experience.
https://soundcloud.com/frxgxd/philosophy-of-happiness-and-well-being
#archer #bourdieu #commitment #concern #habitus #Lacan #LeeCole #psychoanalysis #sayer #taylor
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Une petite échoppe de fringues dans un quartier (très bourgeois) de Buenos Aires.
Le nom français sans doute pour marquer la distinction. -
Oui.
Et les médias y sont aussi pour beaucoup, à nous gaver de faits divers (soit l'alpha et l'omega de l'anecdote).
🤔
" Le fait divers fait diversion"
- Pierre Bourdieu#Bourdieu
#Journalimze
#FaitDivers
#Anecdote
#Science
#Politique(Pour faire suite à ) > @nojhan 🔗 https://mamot.fr/users/nojhan/statuses/115071010417005846
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La vraie victoire de l'extrème droite, c'est d'avoir réussi à remplacer la science par l'anecdote dans l'esprit des gens. -
@laviedesidees Et pour accompagner cette belle recension on peut lire l’article de Paul Pasquali dans les #AnnalesHSS, « Quand Bourdieu découvrait Panofsky » : https://social.sciences.re/@AnnalesHSS/112370903242779271
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Une histoire du jeune Bourdieu, un peu longue à écouter mais passionnante sur Le Media
https://video.lemediatv.fr/w/21837sKd5Luwjib44Y4Un8
Victor Collard vient de publier un ouvrage sur "Pierre #Bourdieu. Genèse d’un #sociologue" et il raconte cette histoire à Julien Thery (qui se prend un peu trop pour Bourdieu à mon goût et parle trop). Outre la période algérienne, g apprécié la question de l'accent dont s'est défait Bourdieu, Michel Serres n'a pas été classé premier à l'agrégation de #philosophie à cause du sien -
Quand on veut on peut ?
Non.
Ce serait plutôt quand on peut, on veut.Aujourd'hui 60% de notre patrimoine est conditionné par notre "héritage".
#Politique
#Sociologie
#Héritage
#ReproductionSociale
#Bourdieu
#Capitalisme -
Tu dépouille les archives Bourdieu. Quand, soudain, le doigt ! 😱
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parce que j'avais compris que mes camarades étaient pas idiots, inintéressants ou moins méritant mais n'avaient juste pas réussi à adopter les #codes de la #classedominante et que l'école s'intéressait plus à ça qu'au reste (bjr la #discrimination et #reproductionsociale), j'avais fait #bourdieu en seconde je réalise mdr. On m'a reproché de faciliter les glandeurs. C'est l'exam ou tout le monde a eu les meilleures notes même les "glandeurs" et ils m'ont porté en héroïne. J'ai répondu à cette
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Das 19. Jahrhundert als "Jahrhundert der Familie" und #Hausmusik als kulturelles Kapital des Bürgertums? Welcher Sonderstatus kam professionellen #Musikerfamilien zu?
https://musfam.hypotheses.org/2788
#Bourdieu #Familienforschung #Musikgeschichte #Wundertüte #Interdisziplinarität
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Pourquoi, dans le cadre des #viols de #Pelicot, les nationalités des violeurs n’ont-ils pas été mentionnés comme pour le violeur de #Philippine (Marocain et #OQTF) ?
Pourquoi les #médias font-ils cette différence ?
En tout cas, ça ne dérange pas les chiens de garde, qui font mine de ne pas comprendre. 🐶
#media #chiendegarde #ChiensdeGarde #ACRIMED #ArrêtSurImage #Cavous #bourdieu #rhinoceros #blast
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Comment relire Pierre #Bourdieu à la lumière de ses archives, désormais accessibles? Paul Pasquali prend le dossier de la traduction et édition que Bourdieu a faite d'Erwin #Panofsky pour éclairer le concept, formalisé pour la première fois, d'habitus.
👉 Quand Bourdieu découvrait Panofsky. La fabrique éditoriale d’Architecture gothique et pensée scolastique (Paris-Princeton, 1966-1967)
➡️ https://www.cambridge.org/core/journals/annales-histoire-sciences-sociales/article/abs/quand-bourdieu-decouvrait-panofsky/5A73B325312F5AC8EC931C7794E173BD
➡️ (bientôt sur Cairn) -
#Graffiti #Aubagne #StreetExpression #Bourdieu
Sur un mur d'Aubagne, 13400
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Nouvelle vidéo d'Usul et Lumi pour leur émission sur les médias "Rhinocéros" (sur Blast)
"La dynastie médiatique des Duhamel...un famille de Rhinocéros comme les autres ?"
Récap intéressant avec notamment quelques images d'archives amusantes.
https://youtu.be/whkfczDMyVs?si=cQJ-cejwBXKeOM2r
#Usul #Lumi #Blast #rhinoceros #duhamel #medias #france #television #media #BenjaminDuhamel #FranceTelevision #mediatique #Bourdieu
