Agora思想的公共广场

皮埃尔·布迪厄

1930–2002

初步了解有意简化——人物介绍讲得更多

我们的品味、举止和抱负由我们的社会出身塑造，而这悄无声息地把不平等从一代传给下一代。

定位

社会学与社会理论 · 西欧 · 社会与历史, 美学, 政治与法

表明不平等是如何通过品味、教育和身体而被再生产的：惯习、场域和各种资本形式，解释了“自然的”为什么让人觉得自然。

核心思想

  • 惯习
  • 社会场域
  • 经济、文化、社会和象征资本
  • 象征暴力

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影响

受影响于 9

  • 布莱兹·帕斯卡

    受其影响

    In Pascalian Meditations (1997) Bourdieu took Pascal as guide against the scholastic illusion of pure reason, drawing on his view that custom and the body make belief. P. Bourdieu, Méditations pascaliennes (1997); B. Pascal, Pensées (1670); SEP “Blaise Pascal”

    依据: 亦见于 InPhO · InPhO

    布莱兹·帕斯卡 › 1623–1662

  • 卡尔·马克思

    受其影响 ✓

    Bourdieu widened Marx’s concept of capital beyond economics to cultural, social and symbolic capital, whose unequal distribution and conversion structure social space (1983; ‘The Forms of Capital’, 1986). P. Bourdieu, “Ökonomisches Kapital, kulturelles Kapital, soziales Kapital” (1983); “The Forms of Capital” (1986); La Distinction (1979)

    依据: 亦见于 Wikidata · Wikidata · InPhO

    卡尔·马克思 › 1818–1883

  • 埃米尔·涂尔干

    受其影响 ✓

    Bourdieu extended Durkheim and Mauss’s thesis on the social origin of classification schemes (1903) to the schemes of taste through which classes classify and are classified (Distinction, 1979). P. Bourdieu, La Distinction (1979), conclusion “Classes et classements”; É. Durkheim and M. Mauss, “De quelques formes primitives de classification”, L’Année sociologique 6 (1903)

    依据: 亦见于 Wikidata · Wikidata

    埃米尔·涂尔干 › 1858–1917

  • 马克斯·韦伯

    受其影响 ✓

    Bourdieu recast Weber’s sociology of religion, with priest, prophet and sorcerer competing for legitimacy, as a religious field of struggles over symbolic power (1971). P. Bourdieu, “Genèse et structure du champ religieux”, Revue française de sociologie 12 (1971); “Une interprétation de la théorie de la religion selon Max Weber”, Archives européennes de sociologie 12 (1971)

    依据: 亦见于 Wikidata · Wikidata · InPhO

    马克斯·韦伯 › 1864–1920

  • 路德维希·维特根斯坦

    受其影响 ✓

    Bourdieu invoked Wittgenstein on rule-following against a legalistic view of practice: agents act from a practical sense, not by obeying explicit rules (‘De la règle aux stratégies’, 1985). P. Bourdieu, “De la règle aux stratégies” (1985), in Choses dites (1987); Le sens pratique (1980); SEP “Ludwig Wittgenstein”

    依据: 亦见于 Wikidata · Wikidata

    路德维希·维特根斯坦 › 1889–1951

  • 莫里斯·梅洛-庞蒂

    受其影响 ✓

    Bourdieu drew on Merleau-Ponty’s phenomenology of the lived body for practical sense and bodily hexis, belief enacted in posture and gesture, not represented (Le sens pratique, 1980). P. Bourdieu, Le sens pratique (1980); M. Merleau-Ponty, Phénoménologie de la perception (1945); SEP “Maurice Merleau-Ponty”

    依据: 亦见于 Wikidata · Wikidata · InPhO

    莫里斯·梅洛-庞蒂 › 1908–1961

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  • 马塞尔·莫斯

    受其影响

    Bourdieu took up Mauss’s habitus and techniques of the body and reread the gift as exchange whose economic truth is misrecognised (Esquisse d’une théorie de la pratique, 1972). P. Bourdieu, Esquisse d’une théorie de la pratique (1972); Le sens pratique (1980); M. Mauss, “Les techniques du corps” (1936); “Essai sur le don” (1925)

    依据: AI 草稿

    马塞尔·莫斯 › 1872–1950

  • 加斯东·巴什拉

    受其影响

    Bourdieu, Chamboredon and Passeron opened The Craft of Sociology (1968) with Bachelard’s epistemological break: sociology must construct its object against common-sense notions, reprinting extracts from his writings. P. Bourdieu, J.-C. Chamboredon and J.-C. Passeron, Le métier de sociologue (1968); G. Bachelard, La formation de l’esprit scientifique (1938)

    依据: 亦见于 InPhO · InPhO

    加斯东·巴什拉 › 1884–1962

  • 乔治·康吉莱姆

    受其影响 ✓

    Bourdieu registered a thesis on the temporal structures of affective life with Canguilhem, never completed, and drew on his historical epistemology (Esquisse pour une auto-analyse, 2004). P. Bourdieu, Esquisse pour une auto-analyse (2004); P. Bourdieu, J.-C. Chamboredon and J.-C. Passeron, Le métier de sociologue (1968)

    依据: 亦见于 Wikidata · Wikidata · InPhO

    乔治·康吉莱姆 › 1904–1995

影响了 3

  • 迪迪埃·埃里邦

    影响了

    In Returning to Reims (2009) Eribon used Bourdieu’s concepts of habitus and social verdict to analyse his class origin, school as sorting and social mobility as painful conversion. D. Eribon, Retour à Reims (2009); P. Bourdieu, La Distinction (1979)

    依据: AI 草稿

    迪迪埃·埃里邦 › 1953年生

  • 伊娃·易洛思

    影响了

    Illouz extended Bourdieu’s forms of capital to feelings: therapeutic culture makes emotional competence an ‘emotional capital’ convertible into social advantage (Cold Intimacies, 2007; Saving the Modern Soul, 2008). E. Illouz, Cold Intimacies (2007); Saving the Modern Soul (2008); P. Bourdieu, “Ökonomisches Kapital, kulturelles Kapital, soziales Kapital” (1983)

    依据: AI 草稿

    伊娃·易洛思 › 1961年生

  • 安德烈亚斯·雷克维茨

    影响了

    Reckwitz built his theory of social practices on Bourdieu’s habitus and practical sense, treating society as routinised practices guided by implicit knowledge (‘Grundelemente einer Theorie sozialer Praktiken’, 2003). A. Reckwitz, “Grundelemente einer Theorie sozialer Praktiken”, Zeitschrift für Soziologie 32 (2003); Die Transformation der Kulturtheorien (2000)

    依据: AI 草稿

    安德烈亚斯·雷克维茨 › 1970年生

批评

受批评于 2

  • 雷温·康奈尔

    受其批评

    Connell argued that Bourdieu’s reproduction theory explains stability through a ‘black box of habit’, leaving social change and struggle unexplained (Which Way Is Up?, 1983). R. W. Connell, “The Black Box of Habit on the Wings of History”, in Which Way Is Up? (1983); Southern Theory (2007), ch. 2

    依据: AI 草稿

    雷温·康奈尔 › 1944年生

  • 朱迪斯·巴特勒

    受其批评

    Butler objected that Bourdieu ties the force of performative speech to prior institutional authority, leaving no room for subversive resignification (Excitable Speech, 1997; ‘Performativity’s Social Magic’, 1999). J. Butler, Excitable Speech (1997); “Performativity’s Social Magic”, in R. Shusterman (ed.), Bourdieu: A Critical Reader (1999)

    依据: AI 草稿

    朱迪斯·巴特勒 › 1956年生

批评了 3

  • 马丁·海德格尔

    批评了

    Bourdieu read Heidegger’s ontology as a euphemised form of the Weimar ‘conservative revolution’, shaped by its author’s position in the academic field (L’ontologie politique de Martin Heidegger, 1988). P. Bourdieu, “L’ontologie politique de Martin Heidegger”, Actes de la recherche en sciences sociales 5–6 (1975); book 1988

    依据: AI 草稿

    马丁·海德格尔 › 1889–1976

  • 让-保罗·萨特

    批评了

    Bourdieu criticised Sartre’s ‘imaginary anthropology of subjectivism’, in which free consciousness creates meaning at each instant, setting the habitus against it (The Logic of Practice, 1980). P. Bourdieu, Le sens pratique (1980), Book I, ch. 2

    依据: AI 草稿

    让-保罗·萨特 › 1905–1980

  • 克洛德·列维-斯特劳斯

    批评了

    Bourdieu objected that Lévi-Strauss’s structuralism reduces practice to executing rules, ignoring the timing and strategies of gift exchange (Outline of a Theory of Practice, 1972). P. Bourdieu, Esquisse d’une théorie de la pratique (1972); Le sens pratique (1980), Book I, ch. 1

    依据: AI 草稿

    克洛德·列维-斯特劳斯 › 1908–2009

作品

  • 1970再生产：教育、社会与文化

    与让-克洛德·帕斯隆合著：学校奖励的是受过教育的家庭的孩子从家里带来的对语言和文化的熟悉，从而把继承来的优势变成表面上的个人功绩——这是一种“符号暴力”，连处于不利地位的人也把它当作正当的接受下来。

  • 1979区分

    关于法国人品味的调查数据，从音乐到食物，表明品味判断标示并再生产阶级——“品味进行分类，并对分类者进行分类”；其后记批评康德的美学。

立场

Bourdieu set out to overcome the opposition between structuralism, which treats people as bearers of structures, and philosophies of the free subject such as Sartre’s existentialism. His key concept is habitus: a system of durable dispositions – ways of perceiving, judging, speaking and moving – acquired through one’s social position, mostly without awareness, and expressed as a practical “feel for the game”. People act in fields – art, science, politics, the economy – each a space of struggle with its own stakes. In these struggles they use different forms of capital: economic (money), cultural (education, knowledge, taste), social (connections) and symbolic (recognition). Distinction (1979), based on large surveys, showed that taste in music, food or furniture maps onto class: “Taste classifies, and it classifies the classifier.” The cultivated taste of the educated appears natural and superior, which legitimises their position. Schools, as he and Jean-Claude Passeron showed, reward the cultural capital that privileged children bring from home and present the result as individual merit. Bourdieu called such domination, accepted because it is misrecognised, “symbolic violence”, and later applied the idea to the relations between the sexes.

生平与背景

Pierre Bourdieu was born in 1930 in Denguin, a village in the Béarn in south-western France, whose father, from a family of small farmers, worked for the post office. A scholarship pupil, he entered the École normale supérieure in Paris and passed the agrégation in philosophy in 1954. Military service in Algeria during the war of independence turned him into an ethnologist and sociologist: he studied Kabyle society and the upheavals of colonial war and taught at the University of Algiers. Back in France he taught at Lille and from 1964 at the École pratique des hautes études in Paris, where he built up his own research centre. In 1981 he was elected to the chair of sociology at the Collège de France. In the 1990s he became a prominent public critic of neoliberalism. He died in Paris in 2002.

其他主要作品

  • The Inheritors (with Jean-Claude Passeron, 1964)
  • Outline of a Theory of Practice (1972)
  • Distinction (1979)
  • The Logic of Practice (1980)
  • The Weight of the World (ed., 1993)
  • Masculine Domination (1998)

出现在

来源: Wikipedia · Wikidata

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