References
- 1997 . Méditations pascaliennes , 88 – 93 . 128 – 130 . Paris : Seuil .
- Robbins , Derek , ed. 2000 . Pierre Bourdieu , 4 vols , London : Sage . The structure of the collection is in fact as follows: Part I: life and career; Part I: Bourdieu's philosophy of science/knowledge and his methodology; Part II: Bourdieu's key concepts (sub-headings-cultural capital, habitus, field, reproduction); Part IV: intellectual fields (education, anthropology, philosophy, sociology, linguistics, cultural studies); Part V: transnational transmission; Part VI: applications; Part VII: ways of reading Bourdieu. Perhaps it is simply as a political scientist that I find the structural omission of politics odd…
- 1988 . 'Penser la politique' . Actes de la recherche en sciences sociales , 71-72 : 2 – 3 .
- Boltanski , Luc and Thévenot , Laurent . 1987 . Les economies de la grandeur , Paris : PUF . The main vehicle for this strand of political science in France is the journal Potitix, subtitled Baue des sciences sociales du politique. It is now less obviously 'Bourdieusian' than at the time of its creation in the mid-1980s because it has been affected by the intellectual divorce between Bourdieu and his former collaborator Luc Boltanski. Boltanski's development of a new kind of 'sociology of action' is largely directed against Bourdieu, but, despite its interest in and use of, the categories of political philosophy, it is in no way reducible to traditional French academic political science. It is the inspiration for a considerable body of current work within political science. See
- 1997 . Méditations pascatiennes , 82 Paris : Seuil . The reason he gives for the blind-spot he attributes to political science suffices to disprove his point: 'sans doute parce que la découverte de cette sorte de cens invisible choque la bonne conscience "démocratique" ou, plus profondément, la croyance dans les valeurs sacrées de la "personne"'
- Bourdieu , Pierre . 1993 . La misere du monde , Paris : Seuil . (éd.). The book is mainly composed of lengthy excerpts from semi-structured interviews with some linking material
- 2000 . Propos sur le champ politique , 55 – 56 . Lyon : Presses Universitaires de Lyon .
- 1992 . Les regles de l'art. Genese et structure du champ littéraire , Paris : Seuil .
- Cf. Propos sur le champ politique, pp. 61-62.
- 1980 . “ 'L'opinion publique n'existe pas' ” . In Questions de sociologie , 222 – 235 . Paris : Éditions de Minuit .
- Propos sur le champ politique, p. 63.
- 1982 . Lecon sur la lecon , 14 Paris : éditions de Minuit .
- Propos sur le champ politique, p. 74.
- Méditations pascaliennes, p. 123.
- Bourdieu is very clear that this defines the very nature of politics: '… l'action proprement politique de représentation: action du porte-parole, qui porte à l'ordre de la representation verbale ou, si l'on peut dire, théátrale l'expérience supposée d'un groupe et qui peut contribuer à le faire exister en le faisant apparaitre comme celui qui parle(d'une seule voix) par sa voix, ou meme en le rendant visible comme tel par le fait de l'appeler à se manifester (…) et à déclarer ainsi aux yeux de tous son existence, sa force (liée au nombre), sa volonté'. Conversely, practical knowledge or common sense 'reste exposée au détournement symbolique, contrainte qu'elle est de s'en remettre à des porte-parole, responsables exclusifs de cette sorte de saut ontologique que suppose le passage de la praxis au logos, du sens pratique au discours, de la vision pratique à la représentation, c'est-à-dire l'acces à l'ordre de l'opinion proprement politique' (both quotations in Méditations pascaliennes, p. 221).
- 1984 . 'La délégation et le fétichisme politique' . Actes de la recherche en sciences sociales , : 49 – 55 .
- 'Comprendre', pp. 903-939.
- 1980 . Le sens pratique , 97 Paris : éditions de Minuit .
- 1980 . Questions de sociologie , 33 Paris : éditions de Minuit .
- Réponses . 1992 . Pour une anthropologie rÉflexive , Paris : Seuil . In fact, the most systematic theoretical statement of his ideas on this point refers to anthropology rather than sociology. Cf. (with Loc Wacquant)
- Giddens , Anthony . 1991 . Modernity and Self-identity. Self and Society in the Late Modern Age , Cambridge : Polity . where Giddens combines his notion of reflexivity with his reading of Foucault to develop an innovative idea of 'life polities'. Here again, the contrast with Bourdieu is instructive, although it cannot be discussed in detail. Whereas Bourdieu's interest in the body is as the primary site where the social is incorporated into practice and reproduced, thereby setting stark limits to reflexivity, Giddens stresses the emerging politics of the body, which-partly through technology, partly through shifting cultural patterns-- submit the body itself to reflexive production. Again, Bourdieu never engaged with Giddens on this point, any more than he engaged with die range of recent developments in the social theory of sexuality in die analysis of incorporation and hexis in La domination masculine. What I am suggesting, without being able to offer any direct proof, is that Bourdieu could not. Even to admit the plausibility of such questions would have profoundly destabilized his whole theoretical edifice, and implied political conclusions that he could not accept.
- Méditations pascaliennes, p. 21.
- Lahire , Bernard , ed. 1999 . Lt travail sociologique de Pierre Bourdieu. Dettes et critiques , Paris : La Découverte . Boltanski's break with Bourdieu was personalized and very bitter. Many of those who follow his intellectual line, on die odier hand, express admiration, however critical, for Bourdieu. The question of singularity versus pluralism in die sense emphasized here is a genuinely theoretical issue, and not simply a turf war masquerading as theory. For more 'charitably' (in die sense in which Bourdieu himself uses the word in the preface to the Méditations pascaliennes) critical approaches to Bourdieu, see in particular Bernard Lahire, L'homme pluriel. Les resorts de l'action, Paris, Nathan, 1998; and
- Cf. Méditations pascaliennes, pp. 189-193.
- Méditations pascaliennes, pp. 22-23.
- While the objects of social classification are also classifying subjects,they are not subjects aware of the nature and basis of their classifying activities. Again, it is worth pointing out how close Bourdieu's ideas here are to Giddens' notion of the 'double hermeneutic of the social sciences'. Social science is part of the object of social science, because successful socialscience becomes common sense. As Bourdieu puts it: 'à mesure que la science sociale progresse, et que progresse sa divulgation, les sociologues doivent s'attendre à rencontrer de en plus souvent, réalisée dans leur objet, la science sociale du passé' (Lecon sur la lecon, p. 17).The only difference is that Bourdieu emphasizes, as Giddens does not, the fact that in becoming incorporated into common sense, social science ceases to be science.Conversely, Giddens, unlike Bourdieu, regards the double hermeneutic as marking the inherent limits of social science.
- See further Bourdieu's last lecture course at the College de France, published as Science de la science et réflexivité, Paris, Raisons d'agir, 2001.
- Sur la télévision, Paris, Liber, 1996.
- Lecon sur la lecon, p. 56 (these are in fact the very last words of the lecture).
- Lecon sur la lecon, pp. 14-15.
- Lecon sur la lecon, p. 19.
- This idea, which runs through the whole of Bourdieu's work, is developed systematically in Science de la science et réflexivité.
- 2001 . U+004Aean Leca, Pour (qua) la philosophie politique , Vol. 1 , Paris : Presses de Sciences Po . It is characteristic of Bourdieu's conception of social science that he never took seriously the idea that the mutual embeddedness of society and social science-the 'double hermeneutic' in Anthony Giddens' jargon-sets inherent limits to the autonomy of social science. Autonomy is both conceivable-on the model of the natural sciences and of art---and in principle practically achievable-so long as enough social scientists avoid selling out. Bourdieu saw no problem in equating the ethics and the epistemology of social science. For an extended reflection on these problems, see
- Lecon sur la lecon, pp. 20-21.
- Contre-feux. Propos pour servir à la résistance contre l'invasion néo-libérale, Paris, éd. Liber-Raisons d'agir, 1998; Contre-feux 2. Pour un mouvement social européen, Paris, éd. Raisons d'agir, 2001.
- Méditations pascaliennes, p. 221.
- Méditations pascaliennes, p. 224.
- Méditations pascaliennes, p. 279.
- Méditations pascaliennes, p. 99. Bourdieu's italics.
- For a more extended discussion, see Meditations pascaliennes, pp. 197-244.
- Meditations pascaliennes, pp. 99-100.
- Méditations pascaliennes, p. 114.
- On the basis, as Bourdieu emphasized at length, of its incorporation into the dispositions acquired by future citizens during primary socialization. Cf. Méditations pascaliennes, pp. 197-- 206.
- Meditations pascaliennes, pp. 115-116.
- Steger , Manfred B. and Lind , Nancy S. , eds. 1921 . “ I refer to the English translation ” . In Violence and its Alternatives. An Interdisciplinary Reader , 57 – 69 . New York : St Martin's Press . 'Zur Kritik der Gewalt' 1999
- 1994 . Force de loi. Le "fondement mystique de l'autorité" , Paris : Galilée .
- Méditations pascaliennes, p. 125.
- Méditations pascaliennes, p. 213.
- Méditations pascaliennes, p. 125.
- There is of course a close connection between the tensions in this passage and Bourdieu's own explicit judgement on the legal field, which, somewhat improbably, is restated in his late work in almost exactly the same terms as in his articles of the 1970s. 'La forme par excellence du pouvoir symbolique de construction socialement institué et officiellement reconnu est l'autorité juridique, le droit étant l'objectivation de la vision dominante reconnue comme légitime, ou, si l'on préfere, de la vision du monde légitime, de l'ortho-doxie, garantie par l'Etat' (Méditations pascaliennes, p. 125). What is wrong here, on Bourdieu's own terms, is the suggestion that there is a dominant vision outside and independent from legal form, rather than a circular mutually constitutive relationship.
- Méditations pascaliennes, p. 125.
- Méditations pascaliennes, p. 123, as quoted earlier.
- Méditations pascaliennes, p. 130.
- Méditations pascaliennes, p. 150.
- Gaxie , Daniel . 1978 . Le cens caché. Inégalités culturelles et ségrégation politique , Paris : Seuil . For an obvious refutation- which Bourdieu could hardly have been unaware of-see
- Boltanski , Luc . 1990 . L'Amour et la Justice comme compétences. Trois essais de sociologie de l'action , Paris : Métailié .
- Boltanski , Luc . 1991 . Laurent Thévenot, De la justification. Les économies de la grandeur , Paris : Gallimard .