The Spirit of Luc Boltanski: Towards a Dialogue between Pierre Bourdieu's ‘Critical Sociology’ and Luc Boltanski's ‘Pragmatic Sociology of Critique’
01 Jan 2014-
About: The article was published on 2014-01-01 and is currently open access. It has received 14 citations till now.
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TL;DR: Bourdieu and Boltanski's La production de l'ideologie dominante as mentioned in this paper, which was originally published in Actes de la recherche en sciences sociales in 1976, has received little serious attention in the Anglophone literature on contemporary French sociology.
Abstract: This article aims to demonstrate the enduring relevance of Pierre Bourdieu and Luc Boltanski’s ‘La production de l’ideologie dominante’ [‘The production of the dominant ideology’], which was originally published in Actes de la recherche en sciences sociales in 1976. More than three decades later, in 2008, a re-edited version of this study was printed in book format as La production de l’ideologie dominante, which was accompanied by a detailed commentary, written by Luc Boltanski and entitled Rendre la realite inacceptable. A propos de « La production de l’ideologie dominante » [Making Reality Unacceptable. Comments on ‘The production of the dominant ideology’]. In addition to containing revealing personal anecdotes and providing important sociological insights, this commentary offers an insider account of the genesis of one of the most seminal pieces Boltanski co-wrote with his intellectual father, Bourdieu. In the Anglophone literature on contemporary French sociology, however, the theoretical contributions made both in the original study and in Boltanski’s commentary have received little – if any – serious attention. This article aims to fill this gap in the literature, arguing that these two texts can be regarded not only as forceful reminders of the fact that the ‘dominant ideology thesis’ is far from obsolete but also as essential for understanding both the personal and the intellectual underpinnings of the tension-laden relationship between Bourdieu and Boltanski. Furthermore, this article offers a critical overview of the extent to which the unexpected, and partly posthumous, reunion between ‘the master’ (Bourdieu) and his ‘dissident disciple’ (Boltanski) equips us with powerful conceptual tools, which, whilst illustrating the continuing centrality of ‘ideology critique’, permit us to shed new light on key concerns in contemporary sociology and social theory. Finally, the article seeks to push the debate forward by reflecting upon several issues that are not given sufficient attention by Bourdieu and Boltanski in their otherwise original and insightful enquiry into the complexities characterizing the daily production of ideology.
48 citations
Cites background from "The Spirit of Luc Boltanski: Toward..."
...…(2008 [1976]), p. 53; Eagleton (1995), esp. p. 66; Fukuyama (1992), esp. pp. 276–277; Fukuyama (2002); Good and Velody (1998), pp. 5 and 9; Hammond (2011), pp. 305–306, 310, 312, and 315; Horrocks (1999), pp. 7 and 13; Kellner (2007), p. 119; Osamu (2002); Paulus (2001), p. 745; Susen (2015a), esp....
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...…221, 222, 223, 225, 227, 228, and 231 n. 18; Susen (2013d), pp. 332, 340, 341, 349, 355, 356, 364, and 372; Susen (2014 [2015]), pp. 321–324, 328, 333, and 335; Susen (2015c), pp. 166, 168, 169, 170, 175, 176, 182, 183, and 185; Wacquant (1999), p. 275; Wacquant (2002 [1993]), p. 34; Wacquant…...
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...On this point, see Susen (2015a), Chapter 3 (section on globalization)....
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...…Engels (2000/1977 [1846]); Mongardini (1992); Overend (1978); Quiniou (1996); Rehmann (2004); Reitz (2004); Simons and Billig (1994); Susen (2014d); Susen (2015a), Chapter 2; Thompson (1984); Thompson (1990); Van Dijk (1998); Wacquant (2002 [1993]); Weber (1995); Wolff (2004); Žižek (1989);…...
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...On this point, see, for example: Susen (2013c), esp. pp. 211–213 and 222–230; Susen (2013d), pp. 329, 332–333, and 349; Susen (2014d), esp. pp. 96–109; Susen (2015a), esp....
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TL;DR: In this article, the authors examine Rainer Forst's account of "noumenal power" and assess its usefulness for overcoming the shortcomings of alternative explanatory frameworks, arguing that, although it succeeds in avoiding the drawbacks of rival approaches, it suffers from significant limitations.
Abstract: The main purpose of this paper is to examine Rainer Forst’s account of ‘noumenal power’. Forst’s proposal for a revised ‘critical theory of power’ is firmly embedded in his philosophical understanding of ‘the right to justification’. Whereas the latter has been extensively discussed in the secondary literature, the former has – with the exception of various exchanges that have taken place between Forst and his critics at academic conferences – received little attention. This paper is an attempt to fill this gap in the literature. Given the increasing influence of Forst’s scholarly writings on paradigmatic developments in contemporary critical theory, it is imperative to scrutinize the key assumptions underlying his conception of ‘noumenal power’ and to assess its usefulness for overcoming the shortcomings of alternative explanatory frameworks. In order to accomplish this, the analysis is divided into four parts. The first part provides some introductory definitional reflections on the concept of power. The second part focuses on several dichotomous meanings attached to the concept of power – notably, ‘soft power’ vs. ‘hard power’, ‘power to’ vs. ‘power over’, and ‘power for’ vs. ‘power against’. The third part elucidates the principal features of Forst’s interpretation of ‘noumenal power’, in addition to drawing attention to his typological distinction between ‘power’, ‘rule’, ‘domination’, and ‘violence’. The final part offers an assessment of Forst’s account of ‘noumenal power’, arguing that, although it succeeds in avoiding the drawbacks of rival approaches, it suffers from significant limitations. The paper concludes by giving a synopsis of the vital insights that can be obtained from the preceding inquiry.
42 citations
Cites background from "The Spirit of Luc Boltanski: Toward..."
...…[1987]), Poggi (2001), Poulantzas (1980 [1978]), Russell (1986 [1938]), Saar (2010), Scott (1990, 1996, 2001), Simmel (1986 [1950]), Stewart (2001), Susen (2007, 2008a, 2008b, 2009a, 2011, 2012a, 2012b, 2013b, 2013c, 2014a, 2014b, 2015b, 2016a, 2016c), Susen and Turner (2011, 2014), Weber (1980…...
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...In addition, see Susen (2014a)....
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...For a Grundriß of a critical theory of power, see, for example, Susen (2014b)....
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...…Bendix and Lipset (1967), Bentham (1971 [1843]), Berenskoetter and Williams (2007), Boltanski (2009a), Bourdieu (1976, 1979, 1992), Browne and Susen (2014), Burns and Buckley (1976), Champlin (1971a, 1971b), Clegg (1979, 1989), Clegg and Haugaard (2009), Cox et al. (1985), Dowding (1996,…...
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Posted Content•
TL;DR: The main purpose of as discussed by the authors is to provide a critical overview of the key contributions made by Luc Boltanski and Arnaud Esquerre in Enrichissement and to demonstrate that Boltanski's Enrichissment contains valuable insights into the constitution of Western European capitalism in the early twenty-first century.
Abstract: The main purpose of this paper is to provide a critical overview of the key contributions made by Luc Boltanski and Arnaud Esquerre in Enrichissement. Une critique de la marchandise (Paris: Gallimard, 2017). With the exception of one journal article, entitled 'The Economic Life of Things: Commodities, Collectibles, Assets', their collaborative work has received little attention in Anglophone circles. This paper aims to demonstrate that Boltanski and Esquerre's Enrichissement contains valuable insights into the constitution of Western European capitalism in the early twenty-first century. In order to substantiate the validity of this claim, the subsequent inquiry focuses on central dimensions that, in Boltanski and Esquerre's view, need to be scrutinized to grasp the nature of major trends in contemporary society, notably those associated with the consolidation of the enrichment economy. In the final section, attention will be drawn to several noteworthy limitations of Boltanski and Esquerre's analysis.
39 citations
Cites background from "The Spirit of Luc Boltanski: Toward..."
...151 On this point, see, for instance: Adkins (2011); Adkins (2014); Berberoglu (2010); Browne and Susen (2014); Brummer (2009 [2008]); Cordero (2017); Doyran (2011); Farrar and Mayes (2013); Habermas (1988 [1973]); Jessop (2001); Lascelles and Carn (2009); Mimiko (2012); Susen (2012a); Susen…...
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...…or subjective dimensions of human existence, see, for instance: Susen (2012b), p. 712 (see point c); Susen (2014 [2012]), p. 192 (see point c); Susen (2014c), pp. 349–350 (see point 13); Susen (2015a), pp. 101–103; Susen (2016e); Susen (2016b), pp. 50, 51, 52, 59, 62, 65, 68, 70, 72, 73, and…...
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...In addition, see, for instance: Susen (2007), pp. 174–175 and 244; Susen (2011c), pp. 369 and 385; Susen (2013d), p. 228; Susen (2014c), p. 341; Susen (2014d), p. 690; Susen (2014e), p. 102 and 105; Susen (2014 [2015]), pp. 319, 322, and 325; Susen (2015a), pp. 178–179; Susen (2016a), p. 59; Susen…...
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...In addition, see, for example: Habermas (1987 [1985]); Kögler (1996); Kögler (1996 [1992]); Susen (2008a); Susen (2008b); Susen (2013d), esp. pp. 205–208 and 223–225; Susen (2014b), esp. pp. 12–13; Susen (2014e); Susen (2015a), esp....
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...On this point, see also, for instance: Berberoglu (2010); Boltanski and Esquerre (2014a); Browne and Susen (2014); Davies (2014); Gane (2014); Harvey (2006); Marcos (1997); Soederberg, Menz, and Cerny (2005); Susen (2015a), pp. 124, 134, 185, 194, 195, 201, 257, and 273....
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TL;DR: In this paper, the authors argue that useful lessons can be learned from Bourdieu and Boltanski's critical investigation, as it provides crucial insights into the principal characteristics and functions of ideologies, including the ways in which they develop and operate in advanced capitalist societies.
Abstract: The main purpose of this article is to demonstrate the enduring relevance of the concept of ideology to contemporary sociological analysis. To this end, the article draws upon central arguments put forward by Pierre Bourdieu and Luc Boltanski in ‘La production de l’ide´ologie dominante’ [‘The Production of the Dominant Ideology’]. Yet, the important theoretical contributions made in this enquiry have been largely ignored by contemporary sociologists, even by those who specialize in the critical study of ideology. This article intends to fill this gap in the literature by illustrating that useful lessons can be learned from Bourdieu and Boltanski’s critical investigation, as it provides crucial insights into the principal characteristics and functions of ideologies, including the ways in which they develop and operate in advanced capitalist societies. The article is divided into two main parts: the first part examines various universal features of ideology; the second part aims to shed light on several particular features of dominant ideology. The paper concludes by arguing that the ‘end of ideology’ thesis, despite the fact that it raises valuable sociological questions, is ultimately untenable.
34 citations
Cites background from "The Spirit of Luc Boltanski: Toward..."
...On this point, see Browne and Susen (2014)....
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...On this point, see also, for example: Browne and Susen (2014); Holloway and Susen (2013); Susen (2012a)....
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TL;DR: In this paper, the authors examine the extent to which Boltanski and Thevenot's conceptual framework, widely known as the sociology of critical capacity, permits them to demonstrate that processes of justification are vital to the symbolically mediated construction of social life.
Abstract: The main purpose of this essay is to reflect on the nature of justification To this end, the analysis draws on Luc Boltanski and Laurent Thevenot’s De la justification Les economies de la grandeur 1 [On Justification: Economies of Worth 2 ] More specifically, the article aims to examine the extent to which Boltanski and Thevenot’s conceptual framework, widely known as ‘the sociology of critical capacity’, 3 permits us to demonstrate that processes of justification 4 are vital to the symbolically mediated construction – that is, to both the conceptual and the empirical organization 5 – of social life In order to prove the validity of this contention, the inquiry explores the meaning of ‘justification’ in relation to the following dimensions: (1) existence, (2) ethics, (3) justice, (4) perspective, (5) presuppositions, (6) agreement, (7) common worlds, (8) critique, (9) practice and (10) justification itself By way of conclusion, the article maintains that processes of justification constitute an essential ingredient of human reality
33 citations
Additional excerpts
...On this point, see, for example: Susen (2012, 2014 [2012], 2014a, 2014e); Susen (2015a), pp. 10, 46—47, 51, 90, 118, 164, 252, 255, 275, 280; Susen (2016b)....
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...On this point, see, for example: Susen (2011a); Susen (2012), pp. 714—715; Susen (2013a), p. 224; Susen (2015a), pp. 5, 54—55, 63, 148—151, 157, 158, 168....
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...In addition, see, for instance: Susen (2015a), pp. 101—103, 110—111; Susen (2016a), esp. pp. 39, 45—47, 50, 68, 69—70, 71, 72, 80, 81, 83, 104....
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References
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Book•
01 Jan 1959
TL;DR: For instance, in the case of an individual in the presence of others, it can be seen as a form of involuntary expressive behavior as discussed by the authors, where the individual will have to act so that he intentionally or unintentionally expresses himself, and the others will in turn have to be impressed in some way by him.
Abstract: hen an individual enters the presence of oth ers, they commonly seek to acquire information about him or to bring into play information about him already possessed. They will be interested in his general socio-economic status, his concep tion of self, his attitude toward them, his compe tence, his trustworthiness, etc. Although some of this information seems to be sought almost as an end in itself, there are usually quite practical reasons for acquiring it. Information about the individual helps to define the situation, enabling others to know in advance what he will expect of them and what they may expect of him. Informed in these ways, the others will know how best to act in order to call forth a desired response from him. For those present, many sources of information become accessible and many carriers (or “signvehicles”) become available for conveying this information. If unacquainted with the individual, observers can glean clues from his conduct and appearance which allow them to apply their previ ous experience with individuals roughly similar to the one before them or, more important, to apply untested stereotypes to him. They can also assume from past experience that only individuals of a par ticular kind are likely to be found in a given social setting. They can rely on what the individual says about himself or on documentary evidence he provides as to who and what he is. If they know, or know of, the individual by virtue of experience prior to the interaction, they can rely on assumptions as to the persistence and generality of psychological traits as a means of predicting his present and future behavior. However, during the period in which the indi vidual is in the immediate presence of the others, few events may occur which directly provide the others with the conclusive information they will need if they are to direct wisely their own activity . Many crucial facts lie beyond the time and place of interaction or lie concealed within it. For example, the “true” or “real” attitudes, beliefs, and emotions of the individual can be ascertained only indirectly , through his avowals or through what appears to be involuntary expressive behavior. Similarly , if the individual offers the others a product or service, they will often find that during the interaction there will be no time and place immediately available for eating the pudding that the proof can be found in. They will be forced to accept some events as con ventional or natural signs of something not directly available to the senses. In Ichheiser ’s terms, 1 the individual will have to act so that he intentionally or unintentionally expresses himself, and the others will in turn have to be impressed in some way by him.…
33,615 citations
TL;DR: The Distinction, ouvrage de 668 pages paru aux éditions de Minuit en 1979, se scinde en trois parties, successivement intitulées "critique sociale du jugement de goût" (chapitre 1), "l’économie des pratiques" (Chapitres 2 to 4), "goûts de classe and style de vie" (CHPitres 5 to 8) and "goethes de luttes" (CCV
Abstract: Pierre BOURDIEU est considéré comme un des représentants les plus éminents de la sociologie française contemporaine. Au confluent d’une triple tradition, celle de Marx, de Weber et de Durkheim. Il est considéré comme le représentant d’une «école sociologique », celle du structuralisme génétique ou structuralisme critique. La Distinction, ouvrage de 668 pages paru aux éditions de Minuit en 1979, se scinde en trois parties, successivement intitulées «critique sociale du jugement de goût » (chapitre 1), «l’économie des pratiques » (chapitres 2 à 4), «goûts de classe et style de vie » (chapitres 5 à 8). Les annexes sont consacrées aux aspects méthodologiques. Pierre Bourdieu y propose, comme l’indique le sous-titre de l’ouvrage, une analyse sociologique des dispositions et des jugements éthiques et esthétiques en les considérant comme l’enjeu et le produit de luttes entre groupes sociaux.
2,068 citations
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TL;DR: In this article, the authors show that the attempt to establish an agrarian calendar encompassing the information gathered from various informants necessarily leads to contradictions, i.e., those of practical logic, give rise to contradictions of the kind that the first philosophical Systems attempted to overcome.
Abstract: EnglishPratical logic The author shows, first, that the attempt to establish an agrarian calendar encompassing ail the information gathered from various informants necessarily leads to contradictions. These are the product of a synoptic representation that synchronizes and treats as a unified whole the results of successive applications of similar, more or less interchangeable generative schemes. Ritual practice is governed by a practical logic (practical in both senses of the word : non-theoretical and convenient). This is a logic of flux of the approximate, of the indetermined, and of the overdetermined, and it is rooted in the schemes of the body. Ritual mimesis brings into play the ambiguity of the basic actions of evereday life (opening-closing, ente ring-leaving, climbing-descending, etc.) in order to integrate symbolically various realms of practice. The logic of ritual is every where because it is really nowhere. Ritual displays a series of logical (and, though imitation,biological) operations of union and separation that enables the society to overcome the contradictions engendered by the mythical classification (diacrisis). For example, the agrarian year witnesses an opposition between, on the one hand, the "pure" periods, which are either feminine and moist, like the nights of midwinter, or masculine and dry, like the midsummer dog days, and, on the other hand, the transitional periods, spring and autumn, which are marked by rites de passage aimed at ensuring the masculinization of the feminine and the feminization of the masculine. This structure appears also in the cycle of women's tasks and of culinary practices and in the organisation of the day and of the cycle of life. The application of the same generative schemes to different domains yields homologies that, when pushed beyond their objective limits, i.e., those of practical logic, give rise to contradictions of the kind that thefirst philosophical Systems attempted to overcome. francaisLe sens pratique On montre d'abord que l'effort pour construire un calendrier agraire cumulant toutes les informations recueillies aupres d'informateurs differents conduit a des contradictions necessaires, produites par la representation synoptique qui synchronise et totalise le produit d'applications successives des memes schemes generateurs approximativement substituables. La pratique rituelle obeit a une logique pratique (au double sens), logique du flou (fuzzy-logic), de l'approximatif, de l'indetermine et du sur -determine, qui s'enracine dans les schemes corporels. La mimesis rituelle joue de l'ambiguite des actions fondamentales (ouvrir-fermer, entrer-sortir, monter-descendre, etc.) pour integrer symboliquement des univers de pratique differents. La logique est partout parce qu'elle n'est vraiment nulle part. Le rituel realise une serie d'operations logiques (et mimetiquement biologiques) d'union et de separation qui permettent de surmonter les contradictions engendrees par le classement mythique (diacrisis). Ainsi dans l'annee agraire s'opposent les periodes "pures", feminines et humides; comme les nuits du plein hiver, ou masculines et seches comme la canicule du plein ete, et les periodes de transition, printemps et automne, marquees par des rites de passage visant a assurer la masculinisation du feminin ou la feminisation du masculin. Cette structure se retrouve dans le cycle des travaux feminins et de la cuisine, l'organisation de la journee et du cycle de vie. Il suffit de vouloir pousser au-dela de leurs limites objectives, celles de la logique pratique, les homologies qui resultent de l'application des memes schemes generateurs a des domaines differents pour voir surgir des contradictions du type de celles que les premiers systemes philosophiques ont essaye de surmonter et avec lesquelles se battent toutes les constructions ideologiques. DeutschDie praktische Logik Man kann anfangs zeigen, dass die Bemuhungen um die Zusammenstellung eines Bauernkalenders, der alle Information en von verschiedenen Informatoren beinhaltet, notwendigerweise Wider-spruche beinhaltet, die durch die synoplische Darstellung hervorgerufen sind, die aufeinanderfolgende Anwendungen gleicher, und ungefahr substituierbarer Schemen in ein Produkt zusammenfasst und synchronisiert. Die rituelle Praxis gehorcht einer praktischen Logik (im doppelten Sinne), einer Logik des Unklaren (fuzz-logic)t des Ungefahren, des Unbestimmten oder Uberbe-stimmten, die ihre Wurzeln in den korperlichen Verhaltensschemen hat. Die rituelle Mimesis spielt mit der Doppeldeutigkeit grundlegender Handlungen (offnen - schliessen, eintreten - austreten, aufsteigen - absteigen, etc.), um symbolisch die Lebens-kreise verschiedener Praktiken zu vereinen. Die Logik ist Uber-all, da sie nirgendwo wirklich ist. Das Ritual verwirklicht eine Reihe logischer Operationen (und mimetisch biologischer Operationen) der Vereinigung und Trennung, die es erlauben, jene durch die mythische Klassifizierung (Diacrisis) geschaffenen Widerspruche zu uberwinden. So stehen im Bauernjahr den "reinen" weiblichen und nassen Jahreszeiten, wie den Winternachten, die mannlichen und trockenen, wie den Hundstagen im Sommer, und die Ubergangsperioden Fruhling und Herbst gegenuber, die durch Ubergangsriten gekennzeichnet sind, die die Vermannlichung des Weiblichen uad die Verweiblichung des Mannlichen garantieren sollen. Diese Struktur findet man im Zyklus der Hausfrauen-und Ktichenarbeit wieder, sowie der Organisation des Tages und der Lebenszyklen. Es genugt, diese Homologien, die aus der Anwendung gleicher Schemen auf verschiedene Gebiete entstehen, uber ihre objektiven Grenzen der praktischen Logik hinaustreiben zu wollen, um Widerspruche entstehen zu sehen, die die ersten philosophischen Systeme uberwinden wollten und mit denen sich noch heute alle ideologischen Gebaude auseinandersetzen.
1,964 citations
"The Spirit of Luc Boltanski: Toward..." refers background in this paper
...35 See, for instance, Boltanski (2002a: 276 and 280–28) as well as Boltanski and Honneth (2009: 82–84)....
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...24 See Goffman (1971 [1959]: 21–22)....
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...36 See, for instance, Boltanski and Chiapello (1999: 631–640)....
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...See also Caillé (1988), Corcuff (1996), de Fornel (1993), as well as Ladrière, Pharo, and Quéré (1993)....
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...17 See Boltanski and Thévenot (1999)....
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Book•
28 Feb 1998
TL;DR: In this article, a critical examination of Bourdieu's oeuvre is presented, focusing on the complex relationship between culture and power, and explaining that sociology for Bourdeu is a mode of political intervention.
Abstract: Pierre Bourdieu is a prominent social theorist and researcher in contemporary sociology. In this critical examination of his oeuvre David Swartz focuses on a central theme in Bourdieu's work - the complex relationship between culture and power, and explains that sociology for Bourdieu is a mode of political intervention. Swartz clarifies Bourdieu's difficult concepts, noting where they have been misinterpreted by critics, and where they have fallen short in resolving important analytical issues. The book also shows how Bourdieu has synthesized his theory of practices and symbolic power from Durkheim, Marx, and Weber, and how his work was influenced by Sartre, Levi-Strauss, and Althusser.
1,812 citations
Book•
01 Jan 1991
1,582 citations
"The Spirit of Luc Boltanski: Toward..." refers background in this paper
...16 See Boltanski (1998), Boltanski (2002a), as well as Boltanski and Thévenot (1991)....
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...…154–238, and 633–640); Boltanski and Claverie (2007); Boltanski and Honneth (2009: 82–86, 92–96, 100–111, and 113–114); Boltanski, Rennes, and Susen (2010: 153– 164); Boltanski and Thévenot (1983); Boltanski and Thévenot (1991); Boltanski and Thévenot (1999); Bourdieu and Boltanski (2008: 9–14)....
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