PPE Notes Sociological Theory Notes
Notes on ideology, class, and methodology. Including summaries of Bourdieu, Durkheim, Weber, Zizek, Marx and Giddens....
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Pierre Bourdieu - The Logic of Practice
Introduction
The opposition between subjectivism and objectivism is artificial, and divides the social sciences
we must identify the presuppositions they share as theoretical modes of knowledge
theoretical as opposed to the practical mode of knowledge of ordinary experience
hence we must objectify the epistemological and social conditions of both subjective and objective experience
phenomenological knowledge can teach us with perfect certainty the truth of the primary relationship of familiarity with the familiar environment
but it cannot go beyond description - it takes the world as self-evident, without asking why experience is as it is (doesn’t ask what the conditions of possibility of such experience are)
phenomenology doesn’t take into account the coincidence of objective structures and internalized structures that give the illusion of immediate understanding
objectivism sets out to establish objective regularities - structures, laws, systems of relationships - introduces a radical discontinuity between practical and theoretical knowledge
explicit representations of practical knowledge are seen as ideologies
it challenges the project of reducing social science to constructs of the constructs made by actors (as phenomenologists do)
or accounts of the accounts of agents, which are seen to produce the meaning of the social world
Saussurian semiology claims that immediate understanding presupposes that agents are ‘objectively attuned so as to associate the same meaning with the same sign’ (i.e. share precisely the same language)
BUT objectivism forgets that primary experience is the condition and product of its objectification
hence it fails to objectify its own objectifying relationship
it doesn’t explore the conditions that allow it to ‘take for granted the meaning objectified in institutions’
So to move beyond this antagonism we must explore the conditions of all theoretical knowledge
we must not only break with native experience, but also break with the position of the objective observer, who brings into the object the principles of his relation to the object
knowledge is not only relative to viewpoint - the very taking up of a viewpoint on a practice constitutes it as an object
Philosophy has tended to reject practice as uncomtemplative, and reify contemplation as providing true, objective knowledge, without questioning its presuppositions
a big factor in this has been the tendency of scientists to see the knowledge of their science as superior to all else, rather than exploring its limits
The subjective relation of theorist to the social world, and the objective relation presupposed by this, is the unanalysed element of every theoretical analysis
where the relation of the observer to the social world is made the basis of the practice analysed, scientific error occurs
Chapter One: Objectification Objectified
We need to understand the epistemological/sociological presuppositions of objectivism
Saussure claims that the true medium of communication is not speech - rather it is language, a system of objective relations
this subordinates the material of communication to the pure construct of theory
he recognises that speech has chronological priority, but claims that language has priority in the logical conditions of decoding i.e. is the condition of the intelligibility of speech
hence to make speech the product of the language, one has to situate oneself in the logical order of intelligibility
We could critique this as being synchronic, and ignoring the origin/history of language
instead let’s concentrate on the viewpoint itself and its relation to the object of observation
To locate oneself in the order of intelligibility, one must take the position of an impartial spectator, who seeks understanding for its own sake
you must take language as an object of study, not as a tool
without a theory of the difference between his position and that of the language user, the grammarian treats language as an autonomous object - purposefulness without purpose
hence he adopts a scholastic, formal relation to all language, popular or formal
the problem of the scholastic approach is that language is seen as a dead intellectual instrument, stripped of its functions and appropriate usage
The problems in structuralism derive from this: its division between language and its realization in speech (its practice, and history), and its understanding the relation between the two as that between model and execution (essence and existence)
this means the reduction of all individual practice to the actualization of ‘a kind of ahistorical essence, in short, nothing’
Anthropology exhibits these problems in a magnified form
there is a tendency towards intellectualism in seeing language from the standpoint of listener rather than speaker - to decode rather than to act/express
hence we can understand the observer as representing both an epistemological and a social break with practical, everyday action/knowledge/meaning
participation shows the influence of the subject in the object, because he plays the game (object) before reporting it
the inadequacy of scholarly discourse derives from its inability to see how its theory of the object derives from its theoretical relation to the object
intellectualism simply substitutes one observer’s relation to practice for the practical relation to practice
In the case of kinship, the anthropologist, who is only interested in cognitive uses, sees kinship as a coherent system of logically necessary relations, and considers symbolic effects that create belief and so on
this focus on cognitive uses brackets all other uses that may be made in practice of kinship relations
in showing the whole system of logical relations, the structural anthropologist conceals...
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Notes on ideology, class, and methodology. Including summaries of Bourdieu, Durkheim, Weber, Zizek, Marx and Giddens....
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