Progressing beyond the given has been a key modern tendency. Yet modern societies are currently facing the problem of how to put limits on progress, expansion, and growth, live within them, and preserve (rather than transcend) the present. Drawing on economic sociology scholarship on valuation and morality in economic life, this article develops and applies the term economization to analyze the enactment of limits on progress. The question of end-of-life care—when to stop medical efforts to prolong life, postpone death, and (...) advance the scientific frontier—serves as an illustrative empirical case that sheds light on limit-setting in general. My analysis of this case combines historical, ethnographic, and in-depth interview data on US palliative care clinicians, who specialize in making life-and-death decisions in acute care hospitals. (shrink)

Bernard Lahire’s critique of Pierre Bourdieu’s sociology aims to establish a ‘dispositionalist-contextualist’ vision of human agency capable of fully sociologising biography and individuality. While accepting the utility of the notion of field, Lahire emphasises the plurality of non-field entities – including games, worlds and figurations – shaping people’s dispositions and the contexts in which they come to act, leading him to downgrade the notion of habitus and cast fields as only a small part of the picture. While appreciating the motivation (...) underpinning Lahire’s project and the usefulness of some of his research-led insights, this article argues that his skewed and partial reading of Bourdieu blinds him to the fact that solutions to some of the problems he identifies are already there in Bourdieu’s framework and, indeed, that these are more coherent and comprehensive than some of the conceptual suggestions Lahire offers. (shrink)

Faced with the confused meanings of the concept of generation, this article defends the need to move from Karl Mannheim’s excessive emphasis on political and intellectual self-awareness as a pre-condition for generation formation to an enlarged social and cultural definition of generations. By developing the concept of social generations, we argue that rather than concrete groups, generations are better conceived as discourses with which individuals relate in order to build self-identification. Individuals living in similar historical contexts may share mental and (...) practical dispositions, but must always position themselves in face of the narratives that have come to be dominant to describe a given generational location. Such a contention implies redressing Mannheim’s culturalist view through a reformulation of his hierarchical view of the scheme of generations. By replacing generation-units by dominant ideas, we contend that generations are better conceived as discursive formations in the Foucauldian sense. (shrink)

Social theorists in recent years have concerned themselves with the matter of the kind and intensity of people’s everyday reflective capacities. In this respect, Bourdieu has mostly been found wanting. This article seeks to counter this sentiment with recourse to an ‘anti-mechanistic’ reading of Bourdieu’s theory of practice. It begins by arguing that in imposing a strict delineation between consciousness and habitus, Bourdieu and his critics alike at times unwittingly conflate habitus and mechanistic habit, at once vaunting conscious deliberation and (...) neglecting the non-habitual acts that habitus makes possible. Next it turns to the treatment, within the mechanistic reading, of the notion of the ‘social world’. The argument is that in this reading the social world is reified and rendered the mere background or setting for social practices rather than the product of those practices. Without recognition of this latter quality, the social world becomes hypostatized and exists outside of time. The secondary aim, then, is to argue for a thoroughgoing temporal relation to social reality in Bourdieu’s theory. (shrink)

The critical realist and Bourdieusian conceptions of action fundamentally disagree on a number of fronts: the synthetic versus dualistic relationship between structure and agency; the social nature of the self/body; the link between morphogenesis and reflexivity. Despite these differences, this article argues that re-reading Bourdieu’s theories with attention to some of the core tenets of critical realism (emergence, the stratification of reality, and conjunctural causality) can provide insights into how the habitus is capable of reflexivity and social change. In particular, (...) this article reworks Bourdieu’s theory of habitus by suggesting that social selves are always situated at the intersection of multiple and competing social locations (or field positions) and that the habitus itself is always layered. Reflexivity arises from horizontal disjunctures (between field positions) and vertical disjunctures (across temporal sedimentation). (shrink)

Habitus has been an attractive concept for works examining body-centric practices. This article draws on interviews and 18 months of ethnographic research with high-risk climbers primarily throughout North America. An important guide to this research has been the concept of habitus. However, this article demonstrates that there are limits to habitus being used to address the moment of action. The scope of habitus ranges widely, limiting its capacity to effectively address the experience of the individual. Rather than abandoning the concept, (...) habitus can be extended through a reconceptualization drawing on the use of echoes as a metaphor. Using echoes as an allegorical mode of understanding dispositional acquisition and activation, the embodied echo can more radically and precisely explore the habitus in motion during the intensely body-centric practice of alpine climbing. This is particularly critical when exploring the use of speed as a form of safety in the alpine environment. (shrink)

This article investigates the place that habit occupies in different ‘architectures of the person’, focusing particularly on constructions of the relations between habit and other components of personhood that are marked by time. Three such positions are examined: first, the relations between thought, will, memory, habit and instinct proposed by post-Darwinian accounts of ‘organic memory’; second, Henri Bergson’s account of the relations between habit, memory and becoming; and, third, the temporal aspects of Pierre Bourdieu’s concept of habitus understood as a (...) set of hereditable dispositions. These different ‘architectures of the person’ are considered with regard to the role they accord habit in trans-generational mechanisms of inheritance; the historicised forms of embodied personhood that they propose; and the manner in which they account for the emergence of a capacity for freedom that can (partially) offset the weight of the inherited past. It is argued that the imputation of such a capacity to some forms of personhood, but not others, is both shaped by and provides the conditions for the operation of liberal forms of government. The manner in which the conduct of those who exhibit such a capacity for freedom is brought under the direction of varied ‘authorities of freedom’ is given particular consideration. (shrink)

This article examines the issues that are at stake in the current resurgence of interest in the subject of habit. We focus on the role that habit has played in conceptions of the relations between body and society, and the respects in which such conceptions have been implicated in processes of governance. We argue that habit has typically constituted a point of leverage for regulatory practices that seek to effect some realignment of the relations between different components of personhood – (...) will, character, memory and instinct, for example – in order to bring about a specific end. In reviewing its functioning in this regard across a range of modern disciplines – philosophy, psychology, sociology – we explore the tensions between its use and interpretation in different lineages: in particular, the Cartesian–Kantian/ravaisson–bergson–deleuze lineages. The article then identifies how these questions are addressed across the contributions collected in this special issue. (shrink)

Luc Boltanski’s programme of pragmatic sociology, now gaining substantial attention among English-speaking sociologists, was forged in opposition to the supposed excesses and blind spots of Pierre Bourdieu’s ‘critical sociology’. After outlining the main lines of development of Boltanski’s project and emphasizing the major points of difference with Bourdieu, the article offers a critical Bourdieusian response to pragmatic sociology. It highlights a number of ways in which Boltanski’s position is based on a misreading or distortion of Bourdieu’s ideas, is less unlike (...) Bourdieu’s position than he claims and suffers from analytical shortcomings. This is not to say there is nothing of value in Boltanski’s work, but overall it offers useful pointers to be accommodated rather than a thoroughgoing conceptual revolution. (shrink)

We still lack an operational theory for a complete analysis of early socialization processes. Bourdieu has stressed their bodily dimension but has done so at the expense of more symbolic aspects. This theoretical option corresponds to a very general goal of the Bourdieusian theory of practice: analysing sociality without suffering an intellectualist bias. However, symbolic activity and socializing language in particular can be approached as a practical phenomenon (i.e. habitual, informal, unconscious, etc.). From this viewpoint, the sociology of embodiment may (...) have much to learn from cultural psychology, which has focused on early language as it is naturally performed – when people speak to children, and when children speak. The work of cultural psychologists on the role of everyday words and narratives in the making of the self can be extended through a sociological ethnography of language. The features and interests of such an ethnography are discussed in the final section of the article, on the basis of fieldwork conducted in a nursery. This final development illustrates and analyses the concrete appropriation of caregiver injunctions by 2- to 3-year-old children. (shrink)

Theorists have used the concept of habitus to explain how skilled agents are capable of responding in an infinite number of ways to the infinite number of possible situations that they encounter in their field of practice. According to some perspectives, habitus is seen to represent a form of regulated improvisation that functions below the threshold of consciousness. However, Bourdieu argued that rational and conscious computation may be required in situations of ‘crisis’ where habitus proves insufficient as a basis for (...) our actions. In the current article, I draw on a range of evidence which indicates that conscious intervention (including self-reflective sensory consciousness) is required not only at points of crisis but also as skilled performers engage in the mundane actions/practices that characterize their everyday training and performance regimes. The interaction of conscious learning and unconscious schemata leads to the development of a reflexive habitus which allows performers to refine and adapt embodied movement patterns over time. (shrink)

There is a diversity of ‘ethical practices’ within medicine as an institutionalised profession as well as a need for ethical specialists both in practice as well as in institutionalised roles. This Brief offers a social perspective on medical ethics education. It discusses a range of concepts relevant to educational theory and thus provides a basic illumination of the subject. Recent research in the sociology of medical education and the social theory of Pierre Bourdieu are covered. In the end, the themes (...) of Bourdieuan Social Theory, socio-cultural apprenticeships and the ‘characterological turn’ in medical education are draw together the context of medical ethics education. ​. (shrink)

The author argues that behind the apparent randomness of interactions between cabdrivers and their fares in Warsaw is a temporal structure. To capture this temporal structure, the author introduces the notion of a linking ecology. He argues that the Warsaw taxi market is a linking ecology, which is structured by religious time, state time, and family time. The author then focuses on waiting time, arguing that it too structures the interactions between cabdrivers and their fares. The author makes a processual (...) argument that waiting time has been restructured by the postsocialist transformation, but only because this transformation has been continually encoded through the defensive and adaptive strategies of cabdrivers responding to the repetitive and unique events located across the social space. The author concludes with the claim that linking ecologies are a recurring structure of the social process and that they form the backbone of globalization, financialization, and mediatization. (shrink)

This article proposes a rethinking of Bourdieu’s habitus as context-specific, multiple, and decentralized based on nine months of participant-observation fieldwork with dumpster divers in New York City. Dumpster divers are mostly white, college-educated people in their twenties and thirties who eat food from retail trash as a lifestyle choice. Sociologists have recently theorized culture as a fragmented, incoherent “toolkit” of cultured capacities acquired throughout the lifetime. Bourdieu on the contrary, theorized socialized culture as habitus, a relatively durable, classed structure acquired (...) during childhood. While he recognized the possibility of acquiring “specific” habitus (Bourdieu 2000) later in life, he never developed the theoretical implications of socialization across multiple contexts. Building on ethnographic evidence of dumpster divers’ contradictory pursuit of food taste through the distasteful behavior of eating from the trash, I develop an alternative model of habitus as interlinked bundles of dispositions acquired in specific contexts. To theorize the bundled quality of habitus, I introduce what I call the practical congruity of dispositions. I show how rather than being disparate elements of a cultural repertoire, ways of seeing, common sense, dexterity, and orientations “make sense” in conjunction as actors mobilize them in specific contexts: dumpster diving acquires a commonsensical character based on the practical sense practitioners acquire. My understanding of habitus goes beyond the fragmentation assumed in notions of culture as a repertoire of cultured capacities, on the one hand, and the continuity and coherence premised in notions of primary and secondary habitus, on the other hand. (shrink)

Widespread reliance on representationalist understandings commit social scientists to either partially or totally decouple belief from reality, limiting the domain of phenomena that can be treated by belief as an analytic concept. Developing the contrastive notion of practical belief, we introduce the hysteresis effect as a situational phenomenon involving the systematic production of agent-environment mismatches and argue for its placement as a central problem for the theory of action. Revealing the dynamic, embodied conservation of belief in the temporality of practice, (...) hysteresis appears when environmental contexts change in a way that leaves actors without an ontologically complicit relationship to institutions as scaffolds of action. Under these circumstances, a past-inflected reflexiveness replaces a forward-inflecting practical belief in the actor's temporal relation to the world. Drawing from a variety of historical case studies, we locate hysteresis in routine disjunctures between the temporality of practice and the temporality of environments. Our analysis reveals four distinct types of reflexiveness produced the hysteresis effect, each with a unique dispositional impact on actors and extensions to group-level phenomena. We conclude the article by emphasizing the non-eliminativist relationship between belief as disposition and belief as representation. (shrink)

Departing from Bourdieu's collective habitus, this essay develops a theory of the subjectivity of habitus, meaning the social-psychological processes comprising the agent and fueling deliberation. By incorporating George Ainslie's theory of the will and deliberation as the intertemporal bargaining of a population of interests, I theorize the “saturated agent” composed of an economy of interests, analogous to Bourdieu's “economy of practices” invested and saturated with cultural capital. Here culturally saturated interests negotiate strategically within the agent, with the ending balance constituting (...) the habitus. Additionally, reflexivity becomes amenable to habitus as “desaturation” or suspending the commitment to a set of culturally saturated interests as a result of a crisis, followed by “resaturation”, the restructuring of the economy of interests. (shrink)

In our account of artistic identities among electronic music artists, we point to the notion of persona as a key element in a triadic framework for studying the dynamics of identity. Building on pragmatist theory, we further draw on Pizzorno’s concept of mask and Luhmann’s notion of second-order observation to highlight the dual properties of persona: whether like a mask that is put on or like a probe that is put out, persona is a part that stands apart. Persona is (...) an object that alter can recognize and by which ego can be recognized; but what is recognized defies the person’s complete control. We thus conceptualize identity as a multi-sided relationship that involves person, persona, and others. Building on our ethnographic research among electronic music artists in Berlin and New York, we characterize this relationship in terms of attachment between artist and persona, between artist and audience, and between persona and audience. These attachments are variable and independent from one another. The resulting model is an analytic tool to examine identity as the ongoing outcome of the three-way dynamics of such shifting attachments. We are attentive to persona because the creation and curation of online profiles have become a pervasive element in many people’s daily interactions in both social and work situations. (shrink)

Michael Burawoy’s recent book-length engagement with the sociology of Pierre Bourdieu constitutes, at root, a Marxist critique of its inability to conceive of the dominated as anything other than duped and submissive, despite this sitting uneasily with Bourdieu’s own research and political practice later in life. Burawoy wonders whether Bourdieusians will be able to recognise the limits of their master’s thought, and set about revising and extending it, in the same way as Marxists did of their own master. This article (...) responds by doing precisely that. After clarifying a different reading of misrecognition, symbolic violence and habitus, it draws out a Bourdieusian theory of social change and a ‘thicker’ conception of contemporary social orders that can accommodate or dissolve Burawoy’s arguments while maintaining fundamental separation from the Marxist project. (shrink)