By Terry Rey
Pierre Bourdieu was once probably the most influential social theorists of our time. He built a chain of suggestions to discover the best way society works and to problem assumptions approximately what society is. His rules remove darkness from how contributors and teams locate price and which means and so have speedily emerge as noticeable as highly efficient in analysing how faith works in society. 'Bourdieu on faith' introduces scholars to Bourdieu's key recommendations: cultural, social and symbolic capital; habitus and box; and his problem to the constructions of social inequality. This learn should be beneficial to any pupil attracted to the relationships among faith, classification and social strength.
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Additional resources for Bourdieu on Religion: Imposing Faith and Legitimacy
The pressing question for Bourdieu is not, as it was primarily for Durkheim, how solidarity is reinforced, but rather how solidarity is constructed and maintained in a social order characterized by hierarchy, conflict and struggle (Swartz 1997, 48, original emphasis). If his personal background and his reading of Marx engendered in Bourdieu a critical awareness of the importance of ‘hierarchy, conflict, and struggle’ in society, it is his engagement of Weber’s sociology of religion, and especially Weber’s crucial discussion of the competition between priests and prophets over the control and distribution of ‘salvation goods’, that allows Bourdieu to transform this awareness into his own monumental theory of practice.
Algeria Bourdieu was forced to vacate his post as professor of philosophy in Moulins in 1956 when he was drafted into the French army and sent to Algeria, where he served for a compulsory two years. This experience had an The Life, Work and Influences of a ‘Master of Suspicion’ 21 immeasurable impact on his personal and professional life, as explained by Michael Grenfell (2004, 34): Bourdieu refers to ‘the shock of Algeria’ . . It has been said that Bourdieu’s stay there coincided with some of the most troubled and violent times in Algerian history.
He was despised . . I recall when I came back from Algeria, I had a post as assistant at the Sorbonne. Aron said to me: ‘You are a normalien, you are capable of teaching Durkheim’. Nothing could be worse. I had read Durkheim as a pupil, the Rules of Method, etc. Then I had to read them in order to teach them, and it is then that I became interested in them since they helped me a lot in my empirical work in Algeria (in Grenfell 2004, 16). Over the course of the next twenty years—a course that Swartz (1997, 16) rightly calls ‘an extraordinary trajectory of upward mobility’—Bourdieu 24 Bourdieu on Religion held a variety of positions in the French academy, mostly in Paris but also in Lille.
Bourdieu on Religion: Imposing Faith and Legitimacy by Terry Rey