Alle Publikationen
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2018
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(2018): Die feinen Unterschiede. Kritik der gesellschaftlichen Urteilskraft. Unter Mitarbeit von Bernd Schwibs. 26. Auflage 2018. Frankfurt am Main: Suhrkamp (Suhrkamp-Taschenbuch Wissenschaft)Keywords: Bourdieu, Bourdieus Habitustheorie, Einkommen / Beruf, Familiengeschichte, Favoriten, feine Unterschiede, Feld, Geschmack, Gestik/Mimik, Good manners, Habitus, Klasse, Kleidung, Körperhaltung, Macht, Modelle/Theorien, Rollen, Soziale Angemessenheit, Soziologie, Sprache, Status / biologische Marker
2017
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(2017): El habitus. Una revisión analítica. In: Revista Internacional de Sociología 75 (3). DOI: 10.3989/ris.2017.75.3.15.115
Abstract: The purpose of this paper is to present an analytical view of Pierre Bourdieu's habitus concept. For this definition the author is reviewed, then a look of both explanatory and hermeneutic possibilities of this concept, and finally the criticism he has received, to try to answer them from the more analytical approach proposed are reviewed. On one hand, it shows that you can take some of the criticisms made by authors such as analytical Boudon and Elster. On the other hand, the greater relevance of other authors noted, the lack of sensitivity to social contexts. The habitus allows an objectivist study of established social practices of meaning, through a combination of mechanisms and structuralist concepts to capture this meaning.
2016
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(2016): The Habitus and the Critique of the Present. In: Sociological Theory 33 (4), S. 327-346. DOI: 10.1177/0735275115617801
Abstract: I tackle some major criticisms addressed to Pierre Bourdieu's notion of habitus by foregrounding its affinities with Ludwig Wittgenstein's notion of rule-following. To this end, I first clarify the character of the habitus as a theoretical device, and then elucidate what features of Wittgenstein's analysis Bourdieu found of interest from a methodological viewpoint. To vindicate this reading, I contend that Wittgenstein's discussion of rule-following was meant to unearth the internal connection between rules and the performative activities whereby rules are brought into life. By portraying rules as tools that allow agents to stabilize and renegotiate practices, I illustrate the active role social agents play in the production of shared accounts of practices. I conclude by showing that, if viewed through this prism, the habitus proves to be meant to provide guidance on how social theory helps historicize and denaturalize the social world.
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(2016): Gender, Sociological Theory and Bourdieu’s Sociology of Practice. In: Theory, Culture & Society 23 (6), S. 119-134. DOI: 10.1177/0263276406069778
Abstract: While feminist sociology has succeeded in being recognized as a legitimate field of sociological research (yet mainly as a limited field within the broader discipline), its core objective-namely, to reconfigure the discipline, instating gender as a central analytic category-has not yet been achieved. This article argues that Bourdieu's sociology of practice offers a theoretical framework for fundamentally reconstructing sociology to integrate gender as a central category. After a brief outline of Bourdieu's reasoning in Masculine Domination and of the controversy surrounding this essay, I discuss the concept of habitus, which forms the theoretical core of Masculine Domination, in the broader context of Bourdieu's work. Habitus: is air analytical tool that overcomes the discipline's theoretical barriers to the integration of the category of gender on a central point: the concept of the social agent. I will demonstratethis by opposing the concept of habitus to the construct of the social role that, up to this day, is most influential in shaping the sociological understanding of the social agent.
2015
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(2015) : Habit. History of the Concept In: Wright, James D.: International Encyclopedia of the Social & Behavioral Sciences (Second Edition): Oxford: Elsevier, S. 475-479
Abstract: This article examines aspects of the history of the concept of habit in Western social thought. As an expression, the concept of habit has generally referred to a disposition to act as one has previously acted, whether in regard to simple behaviors, more complex forms of conduct, or broader characterological tendencies (habitus). Among social thinkers who have used the concept, habit has generally been applied to recurrent forms of moral, economic, political, and religious conduct insofar as these occur more or less automatically, thus differing from reflective forms of human action that entail the deliberative selection of means and ends by normative standards. While the history of the concept of habit has been roughly coextensive with the entirety of Western intellectual history, four phases are distinguished. The first phase, running from antiquity to the early 1800s, was marked by the frequent discussion of the role and significance of habit by thinkers ranging from Aristotle to the philosophers of the Enlightenment. The second phase, extending from the mid-nineteenth to the early twentieth century, was characterized by two contending developments. One of these was the invocation of the concept of habit by a great many European and American social theorists, including Emile Durkheim and Max Weber, and the use of the concept, in tandem with models of reflective action, to analyze human conduct in the social world. The second development in this period was the effort on the part of natural scientists to restrict habit to more elementary human and subhuman behaviors. The third phase, beginning roughly in the late 1910s, saw the successful appropriation of habit, narrowly conceived, by behaviorist psychologists and, in a strong countermovement, the abandonment of the concept by a majority of European and American social thinkers, who for the next half century conceptualized all human conduct exclusively in reflective terms. The fourth phase, extending from the early 1980s to the present time, has witnessed steps by social theorists and empirical researchers to revive and elaborate the concept of habit and to examine the relationship between habitual and reflective forms of human action. zitiert von 5
1982
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(1982): Die feinen Unterschiede. Kritik der gesellschaftlichen Urteilskraft. 1. Auflage. Frankfurt am Main: Suhrkamp VerlagKeywords: Bourdieus Habitustheorie, Einkommen / Beruf, Familiengeschichte, Favoriten, Frankreich, Geschmack, Geschmack <Ästhet.>, Gesellschaftsordnung, Gestik/Mimik, Habitus, Kapitalismus, Kleidung, Körperhaltung, Kultur, Kultursoziologie, Macht, Modelle/Theorien, Observablen/Kriterien für sozial angemessenes Verhalten und dessen Bewertung, Rollen, Soziale Angemessenheit, Soziale Klasse, Soziale Schicht, Soziale Schichtung, sozialer Status, Soziales Prestige, Status / biologische Marker
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