Habitus (sociology)

This article treats concept of habitus in Sociologie.

See also: Habitus

In Latin, habitus is a male word defining a manner of being; a general pace; a behavior; a frame of mind. This definition is at the origin of the various uses of the word habitus in Philosophie and Sociologie.

Genesis of the concept

The concept of habitus is already largely definite and used at Aristote, under the term of hexis whose habitus is the Latin translation. The hexis is not a practice because if the practices can be powerful, they do not fit deeply in the beings. It is the authentic knowledge which is capable to engage the heart of a being in its entirety, a type of knowledge that Aristote binds to the virtue. In the Ethical , it identifies the moral virtue with a hexis .

The term of hexis itself is discussed in the Théétète of Plato: Socrate defends the idea there that knowledge cannot be only one momentary possession, that it must have the character of a hexis , i.e. one to have in retention which is never passive, but always taking part. A hexis is thus an active condition, which is close to the definition of a moral virtue at Aristote.

At Thomas d' Aquin, the term of habitus refers to interiorization by a subject of the perfection to which he aspires, and which appears in the practical activities.

In the sociology of Marcel Mauss, the habitus is an important principle of its vision of " the man total" , a kind of connector of the physiological, psychological components and sociétales of the man.

Habitus according to Bourdieu

The concept of habitus was popularized in France by the sociologist Pierre Bourdieu. According to the words of the sociologist, the habitus is a whole of provisions durable and transposable, prompt structure structured to function like structuring structure (a reference to the Conatus , fundamental concept of the Éthique of Spinoza). It is about the incorporation of the experiments, this incorporation will then make it possible the agent to be driven and interpret the social world. The role of socializations primary (childhood, adolescence) and secondary (adulthood) is very important in the structuring of the habitus. Knowing qu'" there are not two identical individual stories, it are not two identical habitus , although there are classes of experiments, therefore classes of habitus - the habitus of classe" ( Question of sociology , p. 75). Thus the habitus is matrix of action. Socializations of each one will be built-in (experiments being they-even different according to the class from origin) and will give the grids of interpretation to act in the world (structuring structure). the habitus is then the matrix of the individual behaviors, and makes it possible to break between an supra-individual determinism by showing that the determinism takes support on the individuals.

This text is an outline, a more precise definition is with the article Pierre Bourdieu

The concept of habitus at Bourdieu is equivalent to that of " social Representation " at Doise (Psychology).

Quotations

" What specifies a habitus is the object considered formally and properly, and not a goal considered accidentally and matériellement" , Thomas d' Aquin, Summa Theologica .

" This crystallization around the policy did not cease darkening the perception of a culture - some would say civilization, " habitus " , or mode of existence - original of the people of Bocage." (B. Buchet. - Downward of Chouans , Paris, House of the social sciences, 1995, p. XIV).

" the body hexis is political mythology carried out, built-in , become permanent provision, durable manner to be held, speak, go, and, by there, to feel and to think " , Pierre Bourdieu, the Direction Practices , L1-C4, p. 117.

See too

References

External bonds

  • the article of Marcel Mauss, techniques of the body '', on the site the Traditional ones of Social sciences.

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