scholarly journals Om interesser og den symbolske magts relative autonomi

2005 ◽  
Vol 16 (4) ◽  
pp. 101-116 ◽  
Author(s):  
Pierre Bourdieu
Keyword(s):  
Social Order ◽  
Final Section ◽  
Symbolic Order ◽  
Symbolic Power ◽  
Major Question ◽  
Relative Autonomy ◽  
Strategic Design ◽  
The Social ◽  
The Many ◽  
The Mind

On Interests and the Relative Autonomy of Symbolic Power: A Rejoinder to Some Objections This article is a rejoinder to different attempts to apply the framework of Bourdieu’s theory. In order to clarify the many misconceptions of his work, he spells out once again his notions of “interest“ and “strategy“ as being an integral part of his theory of habitus. The relation between habitus and the field(s) and social po¬sitions that produced it is explained as a sort of ontological complicity, a complicity that manifests itself in what is called the sense of the game, an in¬tentionality without intention, which functions as the principle of strategies devoid of strategic design. A major question of this article is various mis¬un¬derstandings concerning Bourdieu’s theory on the relative autonomy of symbolic power. To condense his argument: when he writes “knowledge“, his critics read connaissance connaissante, scholarly knowledge, conscious knowledge; the specific mode of thought of the scientist, is projected into the mind of the observed agents. This is what Bourdieu calls the scholastic fallacy: encouraged by the situation of scholé, the practical bracketing of the necessities of practice. Another reason for his critics misunderstanding Distinction is that they read the empirical analyses in a realist and substantialist way and thereby reduces, what Bourdieu un¬derstands as “the specific logic and autonomy of the symbolic order“, to a mere reflection of the social order. In the final section of the article he comments on the problem of social classes and a number of other specific question.

Metaphysical Exile

2021 ◽  
Author(s):  
Robert Pippin
Keyword(s):  
Social Order ◽  
Literary Form ◽  
Modern Life ◽  
The Social ◽  
Life Itself ◽  
Self Knowledge ◽  
Detailed Interpretation ◽  
The Many ◽  
Psychological Dimensions ◽  
Late Modern

This is the first detailed interpretation of J. M. Coetzee’s “Jesus” trilogy as a whole. Robert Pippin treats the three “fictions” as a philosophical fable, in the tradition of Plato’s Republic, More’s Utopia, Rousseau’s Emile, or Nietzsche’s Thus Spoke Zarathustra. Everyone in the mythical land explored by Coetzee is an exile, removed from their homeland and transported to a strange new place, and they have all had most of the memories of their homeland “erased.” While also discussing the social and psychological dimensions of the fable, Pippin treats the literary aspects of the fictions as philosophical explorations of the implications of a deeper kind of spiritual homelessness, a version that characterizes late modern life itself, and he treats the theme of forgetting as a figure for modern historical amnesia and indifference to reflection and self-knowledge. So, the state of exile is interpreted as “metaphysical” as well as geographical. In the course of an interpretation of the central narrative about a young boy’s education, Pippin shows how a number of issues arise, are discussed and lived out by the characters, all in ways that also suggest the limitations of traditional philosophical treatments of themes like eros, beauty, social order, art, family, non-discursive forms of intelligibility, self-deception, and death. Pippin also offers an interpretation of the references to Jesus in the titles, and he traces and interprets the extensive inter-textuality of the fictions, the many references to the Christian Bible, Plato, Cervantes, Goethe, Kleist, Wittgenstein, and others. Throughout, the attempt is to show how the literary form of Coetzee’s fictions ought to be considered, just as literary—a form of philosophical reflection.

scholarly journals Recovering critique in an age of datafication

2020 ◽  
Vol 22 (7) ◽  
pp. 1135-1151
Author(s):  
Nick Couldry
Keyword(s):  
Social Science ◽  
Social Theory ◽  
Network Theory ◽  
Social Order ◽  
Science And Technology Studies ◽  
Final Section ◽  
Actor Network Theory ◽  
Social World ◽  
The Social ◽  
Key Questions

This article starts out from the need for critical work on processes of datafication and their consequences for the constitution of social knowledge and the social world. Current social science work on datafication has been greatly shaped by the theoretical approach of Bruno Latour, as reflected in the work of Actor Network Theory and Science and Technology Studies (ANT/STS). The article asks whether this approach, given its philosophical underpinnings, provides sufficient resources for the critical work that is required in relation to datafication. Drawing on Latour’s own reflections about the flatness of the social, it concludes that it does not, since key questions, in particular about the nature of social order cannot be asked or answered within ANT. In the article’s final section, three approaches from earlier social theory are considered as possible supplements to ANT/STS for a social science serious about addressing the challenges that datafication poses for society.

Afterword

2017 ◽  
Author(s):  
Camilla Fojas
Keyword(s):  
Popular Culture ◽  
Great Recession ◽  
Social Order ◽  
Coercive Power ◽  
The Great Recession ◽  
Great Gatsby ◽  
The Social ◽  
The Great Gatsby ◽  
The Many

Postcrisis U.S. popular culture generated stories that put the capitalist social order in question by engaging the dialectics of personhood and dehumanization, normativity and deviance, freedom and imprisonment, and mobility and stasis. Many of these stories merely revise capitalism and reignite its appeal, offering outcomes that promise renewal and a return to financial and moral stability. Even the Great Gatsby returns after the Great Recession as a permutation of the many cautionary narratives about overweening economic ambition leading to inevitable failure and ruin. These postcrisis stories also contain moments of liberation from the coercive power of capitalism--moments that, if drawn together, might create an entirely new way of imagining the social order and, perhaps, encourage fantasies of liberation that might lead to their realization.

Dewey, Whitehead, and Process Metaphysics

2017 ◽  
pp. 52-72 ◽  
Author(s):  
William T. Myers
Keyword(s):  
Body Problem ◽  
Final Section ◽  
Speculative Philosophy ◽  
Process Metaphysics ◽  
Starting Point ◽  
Mind Body Problem ◽  
The Many ◽  
The Mind

This chapter is divided into three main sections: Dewey’s metaphysics, Whitehead’s metaphysics, and the connections between them. The Dewey section begins with a discussion of current perceptions among scholars of Dewey’s metaphysics, which runs the gamut from those who claim that he did not do metaphysics to those who think he did it well. Next there is a discussion of Dewey’s starting point, with an emphasis on “The Postulate of Immediate Empiricism.” This seminal essay is crucial to understanding Dewey’s approach to philosophy in general. There is then a brief defense of Deweyan metaphysics, followed by a shortlisting of his generic traits of existence. The Whitehead section covers speculative philosophy, Whitehead’s categories, and his theory of prehensions. The final section discusses two of the many items that connect Dewey and Whitehead: their starting points and their take on the mind/body problem.

scholarly journals What is language for sociolinguists? The variationist, ethnographic, and conversation-analytic ontologies of language

2017 ◽  
Vol 83 (4) ◽  
Author(s):  
Ariel Vázquez Carranza
Keyword(s):  
Conversation Analysis ◽  
Social Order ◽  
Final Section ◽  
Ethnography Of Communication ◽  
Language And Culture ◽  
Social Facts ◽  
Starting Point ◽  
The Social ◽  
Social Meanings ◽  
The Relationship

The present investigation explores the language definitions (i. e. the language ontologies) that have emerged in the field of sociolinguistics. In general, it examines three types of sociolin-guistic studies: Labovian sociolinguistics (Labov 1972), the Ethnography of Communication (Gumperz/Hymes 1964) and Conversation Analysis (Sacks 1992). Firstly, it offers an account on the ontology of language developed by Chomskyian linguistics (1986) which is used as a starting point to contrast the three sociolinguistics’ language ontologies. Then, the paper pre-sents Labov’s ontology of language (Labov 1977), the criticism that it has faced and examines proposals that aim to integrate social facts and linguistic structure. With regard to the Ethnog-raphy of Communication, accounts about its ontology of language (Hymes 1974, 1986) and its ontology of culture (Sapir 1921; Hymes 1972) are presented and a possible explanation about the relationship between language and culture is offered. With respect to Conversation Analysis, its ontology of language is presented (Ochs et al. 1996) as well as its analytic in-sight and an account about grammar as an interactional resource is given. The final section proposes that, for these three types of sociolinguistics, “language” is a social, functional and behavioural entity which is socially and behaviourally structured. “Language” transmits social meanings, reflects the social order and expresses the identity of its speakers.

Mahila Sanghas as Feminist Groups

2002 ◽  
Vol 9 (1) ◽  
pp. 43-60 ◽  
Author(s):  
Jo-Anne Everingham
Keyword(s):  
Social Order ◽  
Gender Ideology ◽  
Credit Unions ◽  
Radical Feminism ◽  
Symbolic Order ◽  
Economic Activities ◽  
Liberal Feminism ◽  
The Social ◽  
And Gender ◽  
The Right

With increasing focus on the place of women in development by multilateral agencies, donor countries and non-governmental organisations, various strategies of intervention are employed. One such intervention results in poor illiterate women in Orissa, redefining their position in contrast to the dominant discourses and gender ideology of state, religion and economy, to over come culturally enshrined powerlessness. From the observation of the work of the People's Rural Education Movement (PREM), and the women's organisations and credit unions they support and foster it is clear that such women's groups are appropriately understood as feminist in that they have claimed the right to speak for themselves (and those with whom they are attempting to change the social order); conceptualised an alternative social order and defined for themselves alternative social, political and economic activities within it; are challenging the mass of constructed ideas, values and myths around their gender; and are also challenging the social construction of male-female dualism and the ways in which it is reinforced. Their activities are considered in terms of Kristeva's three tiers of feminist thought: liberal feminism, radical feminism and symbolic-order post-structural feminism.

Women and Poverty in Morocco: The Many Faces of Social Exclusion

2001 ◽  
Vol 69 (1) ◽  
pp. 73-89 ◽  
Author(s):  
Loubna H. Skalli
Keyword(s):  
Social Exclusion ◽  
Final Section ◽  
Economic Aspects ◽  
Critical Reading ◽  
Female Population ◽  
The Social ◽  
The Subject ◽  
The Many

This article focuses on the gender dimension of poverty in Morocco. It questions the inadequate parameters relied on in the existing studies on the subject and underlines their blindness to the complex causes and effects of poverty among the female population in the country. The article then approaches female poverty from its multidimensional perspective in order to underline the social, cultural, legal as well as economic aspects and implications of poverty. The final section of the article gives a critical reading of some of the strategies currently adopted to reduce the incidence of poverty in Morocco.

Old questions for the new anthropology of morality: A commentary

2014 ◽  
Vol 14 (3) ◽  
pp. 356-370 ◽  
Author(s):  
Richard A Shweder ◽  
Usha Menon
Keyword(s):  
Social Order ◽  
Social Life ◽  
Descriptive Study ◽  
Point Of View ◽  
Moral Order ◽  
Moral Foundations ◽  
Individual Judgment ◽  
The Social ◽  
The Many ◽  
Human Social Life

The return of anthropological interest to the descriptive study of the moral foundations of social life is a very welcome development. Nevertheless, if there is going to be a new anthropology of morality, it must have something new to say about some very old questions. The first is the analytic question: what counts as a morality? The second and third are descriptive questions: is some idea of an objective moral charter a feature of human social life and individual judgment; and what is the scope, generality and detail with which various aspects or domains of the social order (from gender relations to food customs) are understood and experienced as extensions of a moral order from the ‘native point of view’? Finally, why do the many peoples of the world apparently disagree with each other so much in both their spontaneous-habitual-unreflective-internalized-‘embodied’ (and hence implicit) judgments and in their reflective-reasoned-thoughtful-spelled out (and hence explicit) judgments about the rightness or wrongness of specific actions? Those are questions that no anthropology of morality, old or new, can or should avoid.

scholarly journals “The Mind Is Its Own Place”: Science and Solitude in Seventeenth-Century England

1991 ◽  
Vol 4 (1) ◽  
pp. 191-218 ◽  
Author(s):  
Steven Shapin
Keyword(s):  
Seventeenth Century ◽  
Scientific Knowledge ◽  
Social Order ◽  
Western Culture ◽  
Scientific Culture ◽  
Sources Of Knowledge ◽  
The Social ◽  
The Mind ◽  
Social Uses ◽  
Forms Of Knowledge

The ArgumentIt is not easy to point to the place of knowledge in our culture. More precisely, it is difficult to locate the production of our most valued forms of knowledge, including those of religion, literature and science. A pervasive topos in Western culture, from the Greeks onward, stipulates that the most authentic intellectual agents are the most solitary. The place of knowledge is nowhere in particular and anywhere at all. I sketch some uses of the theme of the solitary philosopher across a broad sweep of history, giving particular attention to its deployment in and around the scientific culture of seventeenth-century England. I argue that the rhetoric of solitude is strongly implicated in individualistic views of society and empiricist portrayals of scientific knowledge. Solitude is a state that symbolically expresses direct engagement with the sources of knowledge – divine and transcendent or natural and empirical. At the same time, solitude publicly expresses disengagement from society, identified as a set of conventions and concerns which act to corrupt knowledge. Hence, the study of the social uses of solitude adds further support to the notion that problems of knowledge and problems of social order are solved together.

Medical Discourse in Religious Controversy: The Case of the Critique of “Enthusiasm” on the Eve of the Enlightenment

1995 ◽  
Vol 8 (1) ◽  
pp. 133-157 ◽  
Author(s):  
Michael Heyd
Keyword(s):  
Social Order ◽  
Medical Discourse ◽  
The Body ◽  
Divine Inspiration ◽  
The Enlightenment ◽  
The Social ◽  
Religious Controversy ◽  
Medical Professions ◽  
The Mind

The ArgumentMedicine is only a cultural system of its own. It also performs specific roles in the broader culture of society at large. This article examines the role of medical arguments in the critique of“enthusiasm” on the eve of the Enlightenment. The enthusiasts, who claimed to prophesy and to have direct divine inspiration, were increasingly see in the seventeenth century as melancholics. With the decline of humoral medicine, however, the account of melancholic disturbances – including enthusiasm – that was offered tended to be chemical, mechanistic, and clearly corpuscular. Protestant ministers, in adopting such an account of enthusiasm, also adopted a strict distinction between the realm of the mind (to which true prophecy belonged) and that of the body (in which they located the phenomena of enthusiasm). Such a distinctions served in turn to demarcate more specifically the limits between the clerical and medical professions. Yet in relegating the treatment of enthusiasts to the physicians, rather than seeing the enthusiasts as heretics, the ministers stood in danger of relying too much on a secular profession and secular arguments, thus paving the way to a more general secularization of the ideological basis of the social order.

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