Abstract This piece assesses the extent to which Bourdieu offers a distinctive solution to the problem of structure and agency. However, in order to accurately assess Bourdieu's solution it is necessary to examine the assessments of other theorists such as G.H. Mead. Succinct and detailed definitions of structure and agency are offered. The natural dialectic and opposition of the two concepts is examined in depth along with the manner in which they interact with, and impact upon one another. Following this a full and detailed examination of Pierre Bourdieu's attempt to offer a complete solution to the natural dialectic of structure and agency is provided. A full exposition of Bourdieu's empirical methodology is offered along with the emphasis on real life evidence to support his assertions. Above all, the writer maintains that it is in the theory of 'habitas' that Bourdieu is capable of uniting the competing terms and providing social science with a competent and workable solution.
From the Paper " Structure within social scientific definition refers to the social norms and institutions that shape human beings and society as a whole. Examples of such norms and institutions include class, religion and economic forces. Alternatively, agency is the level to which the free will or personal choice of each human being allows us to react to the situations and challenges we are faced with during the course of our lives. How then do these apposing conceptions interact with, and impact upon one another? In particular, given the natural dialectic that exits, how do structures shape agency and thus in turn how does agency react to those structures, and if possible change them? Such questions have caused considerable consternation within the ranks of social science for many years, and significant problems arise from attempting to understand the world we live in through the use of agency and structure. Given this, there is an inevitable progression that often results in one side becoming dominant when agency is explained in terms of structure or vice versa. Although considerable numbers of social theorists have attempted to develop ideas that incorporate both aspects, many have ended up succumbing to determinism, whether that is on one side or the other."
Abstract This paper discusses how Bourdieu, in his habitas theory, seems fixated with the idea that people are purely subject to the whims of the greater society or the external forces of cultural and social interaction. Additionally, he seems to misconstrue the context that free market economies and, by extension, free market societies, operate under. That is, Bourdieu completely sublimates the behavior of the individual to the greater societal forces about him or her. According to the paper, Bourdieu believes that individuals are subject solely to the codes, conventions, mores, and folkways of the greater structural framework of society. Yet, this completely evades a full accounting of what a free market economy and free market society truly is. The paper argues that it is not that one or the other, free market principles or habitas, is more correct or applicable than the other; merely that one cannot be completely disregarded at the expense of the other.
A review of the role of the Internet as a communicative tool in the social structure of Korea according to the social capital theory of P. Bourdieu, J. Coleman and R. D. Putnam.
Abstract This paper studies the role of the Internet as a communicative tool in the social structure of Korea under the current usage and influence of the social capital theory put forth by P. Bourdieu, J. Coleman and R. D. Putnam. It begins by discussing the origin of the social capital phenomenon and its relation with the social network within Korea. It then looks at the connection of the social capital phenomenon with the information and communication technologies (ICT).
Table of Contents:
Chapter 1: Introduction
Background of the Study
Purpose of this Study
Significance of this Study
Chapter 2: Literature Review
The Emergence of the Social Capital Theory
Initial Utilization by Coleman and Bourdieu The Social Network as Social Capital
Social Capital and Information and Communication Technologies (ICT)
Social Capital and Relative Theories
Understanding Online Communities and their Use of Internet:
Internet Based within the Social Framework of Korea:
Chapter 3: Methodology
Summary of the Methodology
Profiles of Interviewees
Chapter 4: Results
Communication on the Internet
Conclusion: "See You at CY!"
From the Paper "The IT circumstance in Korea makes young people recognize the Internet as a normal part of everyday life, and regard it as one of the various communication tools. Between the Internet and the mobile phone people are not strictly attached to either one or it seems that both are used additionally rather than the usage of one being increased or decreased by the other. E-mails, IM, Blogs and CY are all part of the overall system of the Internet; though their use may vary, they are all considered more effective means of communication than any other available. Off-line intimacy can motivate and activate communication on the Internet, but the opposite cannot always be considered as true. Illusion, time, space and fashion statements are all part of the list of easier attainments online than offline. The rise of the dependence of the Internet in Korea is for both interpersonal and business reasons but the increase in the expanse, level and quality of interpersonal communication is more obvious of the two. More and more Koreans are keen on creating various new on-line cultures in the already established social framework of Korea."
Abstract In this article, the writer refutes the claim that the sociology of taste undermines Kant's theory of pure aesthetic judgment. The writer describes Bourdieu's claim that there is no such thing as disinterested judgment because all judgments are sociologically motivated. The essay goes on to point out that Bourdieu is discussing sociology, which does not encroach on Kant's epistemology at all. Kant acknowledges that aesthetic judgment will be guided by taste, but this will not explain why one is actually moved by beauty, and for this reason he posits the existence of pure aesthetic judgment. The essay analyses Monet's paintings "Impression, Sunrise" and "Blue Water Lilies" in order to illustrate the theme.
From the Paper "Kant is a philosopher, and he scarcely encroaches on the field of sociology. Of course a philosopher cannot ignore society. Kant alludes to society when he calls something practical, or contingent. Aesthetic judgment takes place in the context of society, as far as it is motivated by determinate ends. Only that part of it which transcends all determinate ends, and prefigures beauty, in its purity, and in its inexplicableness, may be said to be beyond the bounds of society. The object of Kant's metaphysics is to point out how the contingent is ruled by the transcendental. Therefore, in his epistemology he makes out practical reason to be ruled by pure reason, and in his critique of morality he describes duty as being ruled by the categorical imperative."
Abstract This paper examines the significance of the body in anthropological thought and further argues that the body is the material locus of subjectivity. In order to build this hypothesis, it critically reviews the work of three key thinkers Merleau-Ponty (1964), Bourdieu (1984, 1990), and Taussig (1980, 1986, 1993). It also argues, together with Csordas (1990), for the possibility of a productive dialogic relationship between the preobjective and a conception of representation that includes a consideration of habitus.
From the Paper "Bourdieu (1990: 71-72) notes that the body takes metaphor seriously. By this Bourdieu implies that we live our lives through actions structured in time and space. Moreover, the material world that surrounds us is one in which we use our living bodies to give substance to the social distinctions and differences that underpin social relationships and symbolic systems. In the context of anthropological theory, Bourdieu's sentence takes on another meaning. The body has inherited a Cartesian dichotomy between the thinking mind and the mechanic body that means the metaphors ascribed to it did not give any agency to the body. The body takes this very seriously because, as Foucault (1979) shows, the body became a site of bio-political struggle."
This paper discusses Erving Goffman's "The Presentation of the Gendered Self in Everyday Life" and Pierre Bourdieu's "'Habitus' Social Class and Everyday Life" and relates them to class and gender in multicultural Australia.
Abstract This paper explains that Goffman's "The Presentation of the Gendered Self in Everyday Life" sets up a model of human interaction, which takes most of its metaphors from the realm of theatrical performance. The author points out that, as a Muslim woman, taking into account Goffman's framework, the 'front' of her performance in everyday life is wearing the veil, which lie beneath significant connotation and hence presenting herself on stage by her appearance and manner. The paper relates that Bourdieu argues that physical capital (in the form of body shape, walk and posture) is socially produced through activities such as sport, food, and etiquette.
From the Paper "Goffman in his framework uses a metaphor (a drama) to explain how social meaning is attributed to a person in ordinary, everyday interaction. We see how the persona, on and off a stage and with various audiences, is manifested through performance and roles. Through the drama, actors give meaning to themselves, to others and their situation. Interactions, which are seen to be performances before observers, deliver impressions to others according to the actor's goals. Information is exchanged to confirm identity and the significance of behavior."
Abstract This paper is a review of Geertz and Bourdieu who discuss the potential for misinterpretation in terms of the intentions of the scripture or a sermon. The paper discusses the ways it is possible for misinterpretation to occur, such as through small distinctive behaviours, such as a wink or twitch being misunderstood or due to distinctive cultural interpretations. It also discusses the possible results of these differences in understanding.
From the Paper "A Review of Geertz & Bourdieu In the study of religion, challenges have frequently occurred where the intentions of the scripture or the context of the sermon are transformed through distinctive cultural interpretations. There is no universal mode of communication; small distinctive behaviors can be interpreted as a result of a twitch or the result of a wink, with absolutely no difference between them save for the context in which they were viewed; the gesture of winking is only significant because "the winker is communicating, and indeed communicating in a quite precise and special way: 10 deliberately, 2) to someone in particular, 3) to impart a particular message, 4) according to a socially established code, and 5) without cognizance of the rest of the company" (6). The use of such a gesture is only significant as a form of communication through the cultural influences in which it resides."
Abstract This paper discusses how Perre Bourdieu's concept of "distinction" (economic, social, cultural capital) complicates class in the film, ?Clueless.?
From the Paper "The term "class" carries many connotations, especially when relating it to Pierre Bourdieu's concept of distinction. Bourdieu introduces the idea of capital in relation to social, economic, and cultural class. If someone is identified as being "high class" they are generally considered to have high cultural capital, meaning that they are well educated in high cultural aspects such as music, art, or literature. But if someone is "upper class" this usually refers to his or her economic capital; this indicates that they have a good deal of money. While both of these terms use ?class,? the word has different meanings in each. Often when dealing with social structures, reference is made to a "social ladder" or certain ?social classes.? Those who distinguish themselves by this third set of "classes" possess varying degrees of the last distinction that Bourdieu describes: social capital. So, when using the word "class" at all, things become very complicated, especially when applying the word to a work, such as Amy Heckerling's 1995 film ?Clueless.? Since the word itself can include so many different associations, it is probably simpler to just discuss "Clueless" with reference to capital, since Bourdieu's distinction theory specifies the implications of each form taken by the word 'class'."
Abstract Pierre Bourdieu observed that human beings demonstrate a strong need to classify objects and groups. A large part of a person's identity is determined by how he or she is classified into social groups that are divided by factors like ethnicity, social or economic status, race and gender. In addition to identity, a person's social and economic privilege are derived from and defined by his or her economic class. In many ways, the economic class a person is born into remains a determining factor over other aspects of his or her life. This paper thus draws from the writings of Marxist theory and Noam Chomsky to examine the continuing influence of class and its concomitant social and economic privilege.
From the Paper "Despite the astute realization that consciousness is defined in relation to one's economic conditions, this classical Marxist analysis of a superstructure (political institutions and consciousness) resting on an economic base proves inadequate to explain the many forms of social stratification. For instance, gender and race often affect privilege, even more than class. Furthermore, even Marx himself recognized that the peasant and working class often use their limited voting rights to further subjugate themselves, rather than establishing themselves as a revolutionary challenge to the ruling class (Fletscher 89)."
Tags: bourgeoisie, Communist, Manifesto, free, speech, World, Bank
Abstract This paper examines why the study of cultural theories has gained ground in the recent years. Works that are used in this paper are those of Pierre Bourdieu and the specific texts of "The Long Revolution" and "Marxism and Literature" by Raymond Williams, "Television Culture" by John Fiske and "Cultural Populism" by Jim McGuigan.
An analysis of the way in which the Frankfurt School viewed the sociology of culture and a discussion of Jurgen Habermas' "The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society."
Abstract This paper reviews the key texts of the Frankfurt School on the sociology of culture. It also discusses Jurgen Habermas' writings on the subject, particularly in "The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society." Finally, it discusses the works of French critical theorists such as Guy Debord, Michel Foucault, Pierre Bourdieu, and Gilles Deleuze and Felix Guattari and examines the ways in which the Frankfurt School impacted their thought.
From the Paper "The French radical philosophers and sociologists built upon the foundation laid by the Frankfurt School in developing their own critique of culture. They extended the Frankfurt School theorists' attack on mass culture, liberal tolerance, and the decay of the public sphere to include such key areas a language, discourse, and the psyche. Thus, it can be said that the French theorists were much more interested in the ways in which culture played out on the semiotic or symbolic level. Debord's Society of the Spectacle articulated the fact that no true social interactions could take place, as all interactions are now mediated. Foucault introduced the notion of discourse as a tool for maintaining power-as-knowledge via specialization in the professional realm. In a similar vein, Bourdieu's analysis of language was meant to show us "our place" in the social sphere. He connected language with what he deemed "symbolic capital"; just as Foucault linked knowledge with currency, Bourdieu would assert that those in possession of "symbolic capital" were the same who possessed enough power to perform acts of "symbolic violence" against those with less symbolic capital. But the greatest destabilization would come from Deleuze and Guattari, who would reject the Freudian-Marxist axis upon which the Frankfurt School theory had developed altogether in favor of a whole new freedom that would be based on the libidinal flow of desire."
