Text Introduction Summary:
ëÔodes of domination exist on a continuum. They are constructed
through practices, institutions, ad social spaces, and must be
analyzed precisely b/c they are not rational and cannot be
articulated. He uses a materialist approach, and while he draws on
Ôarxist theory, he attempts to avoid overdetermination (of which
some Ôarxist theorists are guilty).
ëÑll aspects of social life are infuses with power relations, so the
central question is not about the existence of violence in those
aspects, but about the degree to which they participate in, or foster
ëHe makes it possible to account for agency but avoid scapegoating
by focusing on institutions and the habitus (the range of practices
which both group us together and differentiate us from each other).
ëHe asserts that one learns everything from habitus and practices
which are limited by the ineffable doxa. This makes it difficult to
account for change or innovation. His work might be strengthened
by the possibility of participation in multiple ³habitus´.
Outline of a Theory of Practice
ëÑll individuals are the product of the same objective conditions and
support the same habitus. The habitus is the product of the work of
inculcation and appropriation. It is necessary in order for the
products of collective history (the objective structures which include
language and economy) to reproduce themselves as dispositions in
the individuals subjected to the same material conditions.
ëHe is talking about any system of domination as violent. These
systems of power work to legitimate its use of violence y getting us
to recognize it. It works to legitimate it so that we misrecognize it >
so that its violence becomes legitimate; it is not violence anymore if
it is legitimate. Ôisrecognition is false consciousness
(ideology/habitus). ³Habitus´ is ideology; that these ideologies are
material, are embodied (not just abstract as we would normally
think of ideology).
ëThose within the same class move within the same habitus. Even
though we might experience it differently, we still end up at the
same end. The habitus creates this consciousness for us that