Re: [xmca] ego, self, etc.

If I understand you correctly Paul, I think we agree on this!
Andy
At 11:47 PM 1/02/2008 -0800, you wrote:
>Andy,
>
> To me such an attempted subsumption doesn't make much sense
> either. But Law as a FIELD of practice generative of and generated by
> habitus, a field with a corresponding habitus whose pracitcal logic
> (subsuming morality and ethics) is oriented to the control and
> rreproduction of private property,, the social control needs of the
> state, and perhaps to a lesser degree, out of the HUMAN NEED for justice
> in general, Habitus facilitates and retains the imaginative
> transformations of the relations in a FIELD, along with associated
> traditions, such as lawyers adopting similar patterns of dress, judges
> wearing robes or even wigs -- habitus the ritual/normative
> framework to a FIELD of practice whose objectives exist independently
> of the dispositions, logics, patterns of taste, etc. that corresond any
> specific habitus; i.e. multiple possible habitus for the same FIELD, say
> dancing, cooking, or gardening. Actually that thought makes me feel
> happy. Lots of colored threads
> except in courtrooms perhaps.
>
> Paul
>
>
>
>
>Andy Blunden <ablunden@mira.net> wrote:
> I try to incorpo-rate Bourdieu's habitus into my reading of Hegel by
> taking
>Bourdieu's habitus as a more concrete and defensible description of what
>Hegel called "Subjective Spirit". I think "Objective Spirit" (Right,
>property, morality and ethics, system of production, civil society,
>government, world history, etc.) cannot be subsumed into a Bourdieuian
>habitus.
>
>Andy
>At 09:21 PM 1/02/2008 -0800, you wrote:
> >Martin,
> >
> > I enjoyed your synopsis of habitus and field very much. However I
> > think that Bourdieu's framework actually can provide for developmental
> > understandings and I'm not sure Bourdieu would have viewed theoretical
> > compatibility with Hegel's philosophy of history qua spirit as a
> > theoretical necessity or desirable objective.
> >
> > As I understand it, the concept of habitus only acquires theoretical
> > meaning in relation to a specific field of activity developed around the
> > acquisition of different types of capital. Habitus would be totally
> > abstract without field and of course incapable of providing an
> > alternative to anything.
> >
> > I think a case can be made for studying activity systems as fields and
> > vice versa. Activity systems/fields have become more complex over since
> > proto-hominids began using tools and the creation of new needs and
> > systems for satisfying them have accompanied the extinction of old
> > activity system/fields as this social differentiation has unfolded. The
> > "unfolding of the spirit" within this dialectical field-habitus unity
> > within a specific object oriented practices as the resolution of
> > contradictions of different kinds. It would not be found in some
> > abstract, free-floating habitus detached from reference to any specific
> > field of practice.
> >
> > Paul.
> >
> >
> >
> > I'm not completely convinced that habitus provides an adequate
> > alternative account of the human subject - alternative to the Kantian
> > one, I mean.
> > It doesn't seem to have room for some of the complexities of, for example,
> >Hegel's account of the unfolding of the subject.
> >
> >
> >
> >
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>Andy Blunden : http://home.mira.net/~andy/ tel (H) +61 3 9380 9435,
>mobile 0409 358 651
>
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>
>
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  Andy Blunden : http://home.mira.net/~andy/ tel (H) +61 3 9380 9435,
mobile 0409 358 651

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Received on Sat Feb 2 00:22 PST 2008