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    Pierre Bourdieu

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    Introduction: preliminary reflections on the legacy of Pierre Bourdieu

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    Book synopsis: Pierre Bourdieu is widely regarded as one of the most influential sociologists of his generation, and yet the reception of his work in different cultural contexts and academic disciplines has been varied and uneven. This volume maps out the legacy of Pierre Bourdieu in contemporary social and political thought from the standpoint of classical European sociology and from the broader perspective of transatlantic social science. It brings together contributions from prominent scholars in the field, providing a range of perspectives on the continuing relevance of Bourdieu’s oeuvre to substantive problems in social and political analysis

    Book review: Symbolic power, politics and intellectuals: the political sociology of Pierre Bourdieu

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    "Symbolic Power, Politics and Intellectuals: The Political Sociology of Pierre Bourdieu." David L. Swartz. University of Chicago Press. May 2013. --- Power is the central organizing principle of all social life, from culture and education to stratification and taste. And there is no more prominent name in the analysis of power than that of Pierre Bourdieu. In Symbolic Power, Politics, and Intellectuals, David L. Swartz delves into Bourdieu’s work to show how central – but often overlooked – power and politics are to an understanding of sociology. This book can be regarded as a superb piece of analysis, as well as a great read, and one which successfully sheds light on a neglected aspect of Bourdieu’s work, concludes Luke McDonagh

    Pierre Bourdieu Homo academicus

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    Nella Prefazione a Homo academicus si presenta l'opera del sociologo francese Pierre Bourdieu e la questione epistemologica che pone al centro della sua riflessione sul sistema accademico a cui egli stesso appartiene. L'università per Bourdieu ÃĻ un struttura relazionale in cui i docenti si scontrano per trasformare o conservare i rapporti di potere

    āļŠāļ™āļŠāļąāđ‰āļ™ āļāļēāļĢāļœāļĨāļīāļ•āļ‹āđ‰āļģ āđāļĨāļ°āļ„āļ§āļēāļĄāđ€āļŦāļĨāļ·āđˆāļ­āļĄāļĨāđ‰āļģāļ—āļēāļ‡āļāļēāļĢāļĻāļķāļāļĐāļēāđƒāļ™āļŠāļąāļ‡āļ„āļĄāđ„āļ—āļĒ

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    āļšāļ—āļ„āļ§āļēāļĄāļ§āļīāļŠāļēāļāļēāļĢ āđ€āļĢāļ·āđˆāļ­āļ‡ āļŠāļ™āļŠāļąāđ‰āļ™ āļāļēāļĢāļœāļĨāļīāļ•āļ‹āđ‰āļģ āđāļĨāļ°āļ„āļ§āļēāļĄāđ€āļŦāļĨāļ·āđˆāļ­āļĄāļĨāđ‰āļģāļ—āļēāļ‡āļāļēāļĢāļĻāļķāļāļĐāļēāđƒāļ™āļŠāļąāļ‡āļ„āļĄāđ„āļ—āļĒ āļĄāļĩāļ§āļąāļ•āļ–āļļāļ›āļĢāļ°āļŠāļ‡āļ„āđŒāđ€āļžāļ·āđˆāļ­āļ§āļīāđ€āļ„āļĢāļēāļ°āļŦāđŒāļŠāļ™āļŠāļąāđ‰āļ™āļ—āļēāļ‡āļŠāļąāļ‡āļ„āļĄāļāļąāļšāļāļēāļĢāļœāļĨāļīāļ•āļ‹āđ‰āļģāļ—āļēāļ‡āļāļēāļĢāļĻāļķāļāļĐāļē āļ—āļĩāđˆāļŠāđˆāļ‡āļœāļĨāļ•āđˆāļ­āļ„āļ§āļēāļĄāđ€āļŦāļĨāļ·āđˆāļ­āļĄāļĨāđ‰āļģāļ—āļēāļ‡āļāļēāļĢāļĻāļķāļāļĐāļēāđƒāļ™āļŠāļąāļ‡āļ„āļĄāđ„āļ—āļĒ āđƒāļŠāđ‰āļāļēāļĢāļĻāļķāļāļĐāļēāđ€āļ­āļāļŠāļēāļĢāļˆāļēāļāļŦāļ™āļąāļ‡āļŠāļ·āļ­ āļ•āļģāļĢāļē āđāļĨāļ°āļ‡āļēāļ™āļ§āļīāļˆāļąāļĒāļ—āļĩāđˆāđ€āļāļĩāđˆāļĒāļ§āļ‚āđ‰āļ­āļ‡āļ—āļąāđ‰āļ‡āđƒāļ™āļ›āļĢāļ°āđ€āļ—āļĻāđ„āļ—āļĒāđāļĨāļ°āļ•āđˆāļēāļ‡āļ›āļĢāļ°āđ€āļ—āļĻ āđ‚āļ”āļĒāļĄāļĩāđāļ™āļ§āļ„āļīāļ”āļ‚āļ­āļ‡ Pierre Bourdieu (1990) āđ€āļ›āđ‡āļ™āđāļ™āļ§āļ—āļēāļ‡āđƒāļ™āļāļēāļĢāļ§āļīāđ€āļ„āļĢāļēāļ°āļŦāđŒ āļžāļšāļ§āđˆāļē āļšāļđāļ”āļīāđ€āļĒāļ­āļĢāđŒ āļ„āđˆāļ­āļ™āļ‚āđ‰āļēāļ‡āļ›āļĢāļ°āļŠāļšāļ„āļ§āļēāļĄāļŠāļģāđ€āļĢāđ‡āļˆāļ­āļĒāđˆāļēāļ‡āļĄāļēāļāđƒāļ™āļāļēāļĢāļ™āļģāđāļ™āļ§āļ„āļīāļ”āļ—āļēāļ‡āļŠāļąāļ‡āļ„āļĄāļ§āļīāļ—āļĒāļē āļˆāļēāļāļ™āļąāļāļ„āļīāļ”āļ—āļēāļ‡āļŠāļąāļ‡āļ„āļĄāļ§āļīāļ—āļĒāļēāļĒāļļāļ„āļ„āļĨāļēāļŠāļŠāļīāļāļ­āļĒāđˆāļēāļ‡ Karl Marx (1818 - 1883) Emile Durkheim (1858 - 1917) āđāļĨāļ° Max Weber (1864 - 1920) āļĄāļēāļŠāļđāđˆāļāļēāļĢāļžāļąāļ’āļ™āļēāđāļĨāļ°āļ•āđˆāļ­āļĒāļ­āļ”āđāļ™āļ§āļ„āļīāļ”āļ—āļĩāđˆāļŠāļēāļĄāļēāļĢāļ–āļ­āļ˜āļīāļšāļēāļĒāļ›āļĢāļēāļāļāļāļēāļĢāļ“āđŒāđƒāļ™āļ›āļąāļˆāļˆāļļāļšāļąāļ™āđ„āļ”āđ‰āļ”āļĩāļĄāļēāļāļĒāļīāđˆāļ‡āļ‚āļķāđ‰āļ™ āļ—āļąāđ‰āļ‡āļāļēāļĢāļžāļąāļ’āļ™āļēāđāļ™āļ§āļ„āļīāļ”āđ€āļĢāļ·āđˆāļ­āļ‡āļŠāļ™āļŠāļąāđ‰āļ™āļ—āļĩāđˆāļĄāļĩāļĄāļļāļĄāļĄāļ­āļ‡āđāļ•āļāļ•āđˆāļēāļ‡āļˆāļēāļāļ™āļąāļāļ„āļīāļ”āļĒāļļāļ„āļ„āļĨāļēāļŠāļŠāļīāļ āļ—āļąāđ‰āļ‡āļ™āļĩāđ‰ āļšāļđāļ”āļīāđ€āļĒāļ­āļĢāđŒāļĒāļąāļ‡āđ„āļ”āđ‰āļ§āļīāđ€āļ„āļĢāļēāļ°āļŦāđŒāđāļ™āļ§āļ„āļīāļ”āļāļēāļĢāļœāļĨāļīāļ•āļ‹āđ‰āļģāđ‚āļ”āļĒāļāļĨāđˆāļēāļ§āļ–āļķāļ‡āļāļēāļĢāļœāļĨāļīāļ•āļ‹āđ‰āļģāļ—āļēāļ‡āļŠāļąāļ‡āļ„āļĄāļ—āļĩāđˆāđ€āļ›āđ‡āļ™āļŠāļīāđˆāļ‡āļ—āļĩāđˆāļ„āļĢāļ­āļšāļ‡āļģ āđāļĨāļ°āļŠāđˆāļ‡āļ•āđˆāļ­āđƒāļŦāđ‰āđ€āļāļīāļ”āļ„āļ§āļēāļĄāđ„āļĄāđˆāđ€āļ—āđˆāļēāđ€āļ—āļĩāļĒāļĄāđƒāļ™āļŠāļąāļ‡āļ„āļĄ āđ‚āļ”āļĒāļœāļđāđ‰āđ€āļ‚āļĩāļĒāļ™āļĄāļļāđˆāļ‡āđ€āļ™āđ‰āļ™āđ„āļ›āļ—āļĩāđˆāļāļēāļĢāļœāļĨāļīāļ•āļ‹āđ‰āļģāļ—āļēāļ‡āļāļēāļĢāļĻāļķāļāļĐāļēāđ€āļ›āđ‡āļ™āļŦāļĨāļąāļ āļ”āļąāļ‡āļ™āļąāđ‰āļ™āļšāļ—āļ„āļ§āļēāļĄāļ‰āļšāļąāļšāļ™āļĩāđ‰ āļˆāļķāļ‡āļĄāļļāđˆāļ‡āđ€āļ™āđ‰āļ™āļāļēāļĢāļ™āļģāđ€āļŠāļ™āļ­āļĄāļļāļĄāļĄāļ­āļ‡āļ‚āļ­āļ‡āļœāļđāđ‰āđ€āļ‚āļĩāļĒāļ™āļ•āđˆāļ­āđāļ™āļ§āļ„āļīāļ”āļ‚āļ­āļ‡ Pierre Bourdieu āđƒāļ™āđ€āļĢāļ·āđˆāļ­āļ‡ āļŠāļ™āļŠāļąāđ‰āļ™ (Class) āđāļĨāļ°āļāļēāļĢāļœāļĨāļīāļ•āļ‹āđ‰āļģ (Reproduction) āđƒāļ™āļāļēāļĢāļ­āļ˜āļīāļšāļēāļĒāļ›āļĢāļēāļāļāļāļēāļĢāļ“āđŒāļ„āļ§āļēāļĄāđ€āļŦāļĨāļ·āđˆāļ­āļĄāļĨāđ‰āļģāļ—āļēāļ‡āļāļēāļĢāļĻāļķāļāļĐāļēāđƒāļ™āļŠāļąāļ‡āļ„āļĄāđ„āļ—āļĒ āļ‹āļķāđˆāļ‡āļˆāļ°āđ€āļ›āđ‡āļ™āļ›āļĢāļ°āđ‚āļĒāļŠāļ™āđŒāđāļĨāļ°āđ€āļ›āđ‡āļ™āđāļ™āļ§āļ—āļēāļ‡āđƒāļ™āļāļēāļĢāļĻāļķāļāļĐāļēāļ„āļ§āļēāļĄāđ€āļŦāļĨāļ·āđˆāļ­āļĄāļĨāđ‰āļģāļ—āļēāļ‡āļāļēāļĢāļĻāļķāļāļĐāļēāđƒāļ™āļšāļĢāļīāļšāļ—āļŠāļąāļ‡āļ„āļĄāđ„āļ—āļĒāļ•āđˆāļ­āđ„āļ›āđƒāļ™āļ­āļ™āļēāļ„

    El sociÃēleg davant del mirall

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    ""Aquest llibre no ÃĐs una autobiografia". Aquest ÃĐs el subtítol de la versiÃģ francesa "AutoanÃĄlisis de un sociÃģlogo", el llibre de Pierre Bourdieu que posa de manifest la incomoditat de l’autor davant del gÃĻnere de la biografia. Pierre Bourdieu renega d’aquest gÃĻnere literari que considera massa condescendent i sospitÃģs (rebutja tot allÃē que està associat a la “il·lusiÃģ biogràfica”) i planteja un exercici sui generis d’introspecciÃģ sociolÃēgica"

    Managing the Tensions of Essentialism: Purity and Impurity

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    This article proposes a new interpretation of Pierre Bourdieu, as a theorist of purity and impurity. Bourdieu’s writings indicate that through the adjudication of things or people as relatively impure or pure an image is constructed of their essential truth. Building from Bourdieu, we will show how themes of purity and impurity can be used to manage the tensions associated with attempts to impute an essence to human nature or to reality, ensuring that the moral and epistemological significance of complexity is masked. This is the reason why themes of purity and impurity so often attend polarized world views, and why they are frequently mobilized for justifying and operating biopolitical processes of social stratification and regulation

    Ressenyes

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    Obra ressenyada: Pierre BOURDIEU, La dominaciÃģn masculina. Barcelona: Anagrama, 2000

    BOURDIEU, Pierre. La dominaciÃģn masculina

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