By Terry Rey
Pierre Bourdieu was once probably the most influential social theorists of our time. He constructed a chain of recommendations to discover the way in which society works and to problem assumptions approximately what society is. His principles light up how participants and teams locate price and that means and so have quickly end up noticeable as highly efficient in analysing how faith works in society. 'Bourdieu on faith' introduces scholars to Bourdieu's key suggestions: cultural, social and symbolic capital; habitus and box; and his problem to the buildings of social inequality. This examine can be worthy to any scholar drawn to the relationships among faith, category and social strength.
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Extra resources for Bourdieu on Religion: Imposing Faith and Legitimacy
Rather, Bourdieu argued in an iconoclastic way that it was better understood as a medium of social differentiation and, much as education, reproduction’. The fourth and final phase of Bourdieu’s work spans the last ten to fifteen years of his life and is characterized in part by a shift in publication style. To be sure, there appeared during this phase some books of theoretical sophistication, such as Pascalian Meditations (2000a), my personal favorite, and extensive sociological analysis and methodological rigor, like La Misère du monde (Bourdieu et al.
Although sociology was rather undeveloped in France while Bourdieu was a student, and it then held very little attraction for him (had he not studied philosophy he would likely have studied either biology or medicine instead), he found it to be quite incisive for the analysis of the cultural havoc that French colonialism wreaked in Algeria. Thus, upon his discharge from the army he decided to stay in Algeria for several more years in order to conduct serious ethnographic and sociological research both in the capital city of Algiers and among several ethnic groups among the rural Algerian peasantry, namely the Kabyle, the Shawia and the Mozabite.
As Rogers Brubaker (2004, 30) explains, in Bourdieu’s work at large these figures are: set against one another, in a relation of fruitful tension, two radically different approaches to the study of social life: Sartre’s voluntarism and Lévi-Strauss’s structuralism. Sartre’s emphasis on the creativity, freedom, and unstructured power of choice of the individual subject, and Lévi-Strauss’s emphasis on the causal power of structures operating independently of the consciousness of agents came to be seen by Bourdieu as antithetical poles of a basic opposition between subjectivism and objectivism.