56 Matching Annotations
  1. Feb 2021
    1. Every society seems to develop its own conception of what is "essential" to, and characteristic of, the two sex classes, this conception embracing both praised and dispraised attributes. Here are ideals of masculinity and feminini- ty, understandings about ultimate human nature which provide grounds (at least in Western society) for identifying the whole of the person, and provide also a source of accounts that can be drawn on in a million ways to excuse, justify, explain, or disapprove the behavior of an individual or the arrange- ment under which he lives, these accounts being given both by the individual who is accounted for and by such others as have found reason to account for him.

      Να ένας τρόπος να πούμε ότι η ιδιότητα του φύλου παίζει ρόλο: ποιος έχει δικαίωμα επιρροής του ορισμού της κατάστασης, η δομή διανομής των δραματουργικών μέσων επηρεάζεται από το φύλο

  2. Jan 2021
    1. he customary spatial andarchitectural arrangements—rectangular rooms, aligned benches, pupils who fac e th eteacher bu t not one another, etc.—complement this structural groundwork

      Βάλε μπουρντιέ εδώ

  3. Oct 2020
    1. This movement lays a heavy burden upon class symbols, increasing the ten- dency for signs that symbolize position to take on the role of conferring it.

      θεωρία Bourdieu

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    1. Goffman stresses the rights and obligations that the interac- tional performance of a role entitles one to as a performer. For Goffman the performer's access to rights and obligations is not dif- ferentially conferred on particular status positions in the social world.5 Rather, all participants in face-to-face interactions, within which these performances are brought off, have equal access to and equal protection from what Goffman variously calls a "work- ing consensus" or a "moral consensus."

      Εδώ το διπλό πεδίο της αλληλεπίδρασης --> επηρεάζει το στάτους τις αλληλεπιδραστικές θέσεις, ό,τι και να λέει η Rawls, ωστόσο δεν είναι αναγκαίο ότι μια δομική κυριαρχία θα γίνει/είναι και αλληλεπιδραστική κυριαρχία. Έχει να κάνει με το τι θα αναγνωριστεί και το τι είναι δραματουργικά αναγνωρισμένο. Δες σημείωση 5 εδώ

    2. The working consensus orients toward a particular definition of the situation, which includes status and roles. But for different settings there will be different definitions of the situation, some of which include status and some not. In my classroom, for instance, I can effectively maintain my social superiority by successfully performing as a teacher. Goffman is careful to point out, however, that I can do so only through the cooperation of others. When I go home on the trolley, however, the definition of the situation does not include any particular sta

      Δηλαδή σαν το δικό μου κείμενο με το social space, ότι το ίδιο το context, η μεταμόρφωση του physical σε social space διαπερνάται από την εξουσία, δημιουργεί/δημιουργείται από την κυριαρχία. Η κυριαρχία του καθενός σε ένα αλληλεπιδραστικό πεδίο έχει ανάγκη από την αναγνώριση που προσφέρει η 'λειτουργική συναίνεση' των άλλων, ωστόσο και οι άλλοι έχουν μάθει να ανταποκρίνονται στις αξιώσεις που προβάλλει ένας ερμηνευτής με την όψη του, γιατί έχει γίνει μια δραματουργική κοινωνικοποίηση στις συλλογικές αναπαραστάσεις (που είναι οι διάφορες όψεις) μέσω μια δραματουργικής κοινωνικοποίησης. Το μοντέλο είναι αυτό του χαρίσματος: ότι το χάρισμα προβάλλει την αξίωση ότι η αναγνώριση της κυριαρχίας του χαρισματούχου είναι καθήκον του κόσμου, αλλά και το ίδιο το χάρισμα αν δεν αναγνωριστεί από τον κόσμο δεν μπορεί να είναι χάρισμα (κάπου έχεις κάνει μια σημείωση, στην Αίσθηση της Πρακτικής μάλλον, όπου λες ότι όλα είναι δηλαδή χαρισματική εξουσία; γιατί λέει ο Bourdieu ότι όλα έχουν μια συμβολική διάσταση, ότι όλα πρέπει να αναγνωριστούν για να ισχύουν, ότι πρέπει να υπάρχουν αυτές οι δομές αντίληψεις που είναι οι έξεις)

    1. Henotes,forexample,thatduelingisandhasalwaysbeenalmostentirelyamaledomain.

      Ο τομέας της κυριαρχίας είναι ανδρικός τομέας (Bourdieu, Ανδρική κυριαρχία)

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    1. Each field presupposes, and generates by its very functioning, the belief in the value of the stakes it offers

      "Shared cognitive presuppositions" βρες κι άλλα σχετικά με τη δόξα στο αλληλεπιδραστικό πεδίο (ίσως παρουσίαση [τακτ κλπ;;] κ συναντήσεις;) ΕΠΕΝΔΥΣΗ;

    2. As a space of potential and active forces, the field is also a field of struggles aimed at preserving or transforming the configuration of these forces. Concretely, the field as a structure of objective relations of force between positions undergirds and guides the strategies whereby the occupants of these positions seek, individually or collectively to safeguard or improve their position, and to impose the principle of hierarchization most favorable to their own products. The strategies of agents depend on their position in the field, that is, in the distribution of the specific capital

      Κυριαρχία-ως-σχέση ή κυριάρχηση + Strategic Interaction

    3. Secondly, one must map out the objective structure of the relations between the positions occupied by the agents or institutions who compete for the legitimate form of specific authority of which this field in the site. And, thirdly, one must analyze the hab

      Εν τέλει, αυτό θέλουμε να κάνουμε με (και γι'αυτό χρησιμοποιούμε) τη θεώρηση της αλληλεπίδρασης ως πεδίου

    4. the external determinations that bear on agents situated in a given field (intellectuals, artists, politicians, or construction com- panies), never apply on them directly, but only through the specific mediation of the specific forms and forces of the field, after having undergone a re-structuring that is all the more important the more auto- nomous the field, that is, the more it is capable of imposing its specific logic, the cumulative product of its specific history.

      κανόνες μετασχηματισμού

    1. Second, within the field in question one must construct a ‘social topology’ or map of the ‘objective structure’ of the positions which make up the field, and the relationships between them in the competition for the field’s specific form of capital

      ΔΕΣ REFLEXIVE SOCIOLOGY (ΑΡΘΡΟ) σελ. 40-δεξιά στήλη. Εν τέλει, αυτό θέλουμε να κάνουμε με (και γι'αυτό χρησιμοποιούμε) τη θεώρηση της αλληλεπίδρασης ως πεδίου

    2. politics and structure of the field shape and channel the manner in which ‘external determinations’ affect what goes on within the field, making them appear a part of the ongoing history and operation of the field itself. The more important and autonomous the field in the context of the array of fields which together constitute a ‘society’, the more this metamorphosis effect operates.

      Άλλος ένας λόγος για τον οποίο χρησιμοποιούμε το πεδίο (το πως περνάνε πράγματα απέξω είναι οι "Κανόνες Μετασχηματισμού")

    3. defines the situation

      ορισμός της κατάστασης και θέσεις των ερμηνευτών

    4. Positions stand in relationships of domination, subordination or equivalence (homology) to each other by virtue of the access they afford to the goods or resources (capital) which are at stake in the field.

      άρα στο πεδίο της αλληλεπίδρασης μπορεί όλοι να είναι ισότιμοι κατά τα άλλα ΕΚΤΟΣ ΑΠΟ τη δραματουργική ιεραρχία/κυριαρχία --> αποτέλεσμα του φορμαλιστικού επιπέδου

    5. field, in Bourdieu’s sense, is a social arena within which struggles or manoeuvres take place over specific resources or stakes and access to them. Fields are defined by the stakes which are at stake—cultural goods (life-style), housing, intellectual distinction (education), employment, land, power (politics), social class, prestige or whatever

      Όπου στο αλληλεπιδραστικό πεδίο διακυβεύματα είναι: ο ορισμός της κατάστασης, δραματουργικά μέσα, το deference, μορφές κεφαλαίου,(τελικά)κυριαρχία

    1. ame commanding, aggressive, cultural capi tal that offended the teachers appealed to the LSC. With deference in the eyes of the LSC, Mrs. Kox had the symbolic power to redefine the LSCs method of principal evaluation in a way that protected her from the teachers' attacks

      Δραματουργικά μέσα και Κοινό // Πρέπει να αναγνωρίζονται από το κοινό τα δραματουργικά μέσα (δες Weber-Bourdieu) Ουαου! ΠΡΟΣΕΧΕ την τοπικότητα της δραματουργίας: αυτό που γοητεύει τους "γραφειοκράτες" δεν γοητεύευ τους δασκάλους

    1. The dispositions acquired in the position occupied imply an adjustment to this position, what Goffman calls the "sense of one's place." It is this sense of one's place which, in interactions, leads people whom we call in French "les gens modestes," "common folks," to keep to their common place, and the others to "keep their distance," to "maintain their rank", and to "not get familiar." These strategies, it should be noted in passing, may be perfectly unconscious and take the form of what is called timidity or arrogance. In effect, social distances are inscribed in bodies or, more precisely, into the relation to the body, to language and to time-so many structural aspects of practice ignored by the subjectivist vision

      ΜΕΘΟΔΟΛΟΓΙΚΑ /// ΕΝΙΣΧΥΤΙΚΟ του επιχειρήματος

    2. One thus forgets that the truth of any interaction is never entirely to be found within the interaction as it avails itself for observation.

      ένα βήμα μετά το loose-couplings του Goffman

    3. Thus, in a book entitled Pedagogic Relationship and Communication (Bourdieu et al. 1965), we showed how the social relation of under- standing in the classroom is constructed in and through misunderstanding, or in spite of misunderstanding; how teachers and students agree, by a sort of tacit transaction tacitly guided by the concern to minimize costs and risks, to agree on a minimal definition of the situation of communi- cation. Likewise, in another study entitled "The Categories of Professorial Judgment" (Bourdieu and de Saint Martin 1975), we tried to analyze the genesis and functioning of the categories of perception and appre- ciation through which professors construct an image of their students, of their per- formance and of their value, and (re)pro- duce, through practices of cooptation guided by the same categories, the very group of their colleagues and the faculty

      ! βρες τα

    4. I would speak of constructivist structuralism or of structuralist constructiv- ism, taking the word structuralism in a sense very different from the one it has acquired in the Saussurean or Levi-Straus- sian tradition. By structuralism or struc- turalist, I mean that there exist, within the social world itself and not only within symbolic systems (language, myths, etc.), objective structures independent of the consciousness and will of agents, which are capable of guiding and constraining their practices or their representations. By con- structivism, I mean that there is a twofold social genesis, on the one hand of the schemes of perception, thought, and action which are constitutive of what I call habitus, and on the other hand of social structures, and particularly of what I call fields and of groups, notably those we ordinarily call social classes

      μέθοδος

    1. when individuals are in one another's immedi- ate presence are well designed to serve as micro-ecological metaphors, summaries and iconic symbols of structural arrangements- whether wanted or not

      αυτό

    2. Note also that individuals who sys- tematically violate the norms of the interaction order may nonetheless be dependent on them most of the time, including some of the time during which they are actively engaged in vio- lation

      όλοι υπηρετούν τον ίδιο θεό, αιρετικοί και ορθόδοξοι (bourdieu)

    3. Yet it appears to me that as an order of activity, the interaction one, more than any other perhaps, is in fact orderly, and that this orderliness is predicated on a large base of shared cognitive presuppositions, if not normative ones, and self-sustained restraint

      Πεδίο με την έννοια του bourdieu: έχει ειδική λογική, κανόνες, οδηγίες, χτίζει προσδοκίες κλπ

    4. a domain of activity-a particular kind of activity

      τομέας/είδος δραστηριότητας, πεδίο ως framed topology (τύπου bourdieu κ simmel;;;;;;;)

    5. It is plain that each participant enters a social situation carrying an already established biography of prior dealings with the other participants-or at least with participants of their kind; and enters also with a vast array of cultural assumptions presumed to be shared

      έξεις

    6. Whatever is distinctive to face-to-face in- teraction is likely to be relatively cir- cumscribed in space and most certainly in time. Furthermore (as distinguished from so- cial roles in the traditional sense), very little by way of a dormant or latent phase is to be found; postponement of an interactional activity that has begun has a relatively massive effect on it, and cannot be much extended without deeply altering what had been happening interaction- ally. For always in the interaction order, the engrossment and involvement of the participants-if only their attention-is crit- ical, and these cognitive states cannot be sus- tained for extended periods of time or much survive forced lapses and interruption. Emo- tion, mood, cognition, bodily orientation, and muscular effort are intrinsically involved, in- troducing an inevitable psychobiological ele- ment. Ease and uneasiness, unselfconscious- ness and wariness are central. Observe, too, that the interaction order catches humans in just that angle of their existence that displays considerable overlap with the social life of other species. It is as unwise to discount the similarity between animal and human greetings as it is to look for the causes of war in genetic predisposition

      Πεδίο

    7. main as an analytically viable one-a domain which might be titled, for want of any happy name, the interaction order-a domain whose pre- ferred method of study is microanalysi

      Συν για το πεδίο της αλληλεπίδρασης

  4. Sep 2020
    1. Drawing on the works of Ervin g Goffman an d Nikla s Luhmann, it is argued thatface-to-face interactions establish realitiessui generis. The y have a life on thei r own, and make demandson thei r own behalf. The y ar e abl e to constitute thei r own boundaries by mean s of an intricate interplayof processes of re ectiv e perception and communication.

      Η αλληλεπίδραση ως πεδίο! Interaction order!

    1. thout symbolic power, when Kox did the same thing she was crucified by the teachers.1

      Άρα το δραματουργικό κεφάλαιο παίζει ρόλο όχι μόνο υποστηρικτικό αλλά και ως όρος δυνατότητας ή ακόμη και μοναδικό κεφάλαιο επί του οποίου στηρίζεται η κυριαρχία

    2. choosing to have Mr. Carrol inform the teachers about the new policy instead of Mrs. Kox, the administration was controlling how the information diffused to the teachers

      Η μία μορφή εξουσίας του Hall (βλ. πιο πάνω)

    3. n changing the copy policy, Mr. Carrol imposes on the teachers' autonomy. As he does so, he engages in considerable interactive work.

      Η δραματουργική εργασία που παράγει συμβολικά αποτελέσματα με πολύ υλικούς σκοπούς και αποτελέσματα!

    4. he deference that Carrol acquired during interactions with the teachers is symbolic power in potential form. In time, Carrol deployed this symbolic power to successfully redefine the school's copy policy, putting a more restrictive policy in the place of a liberal one. W

      ΠΑΡΑ πολύ ενδιαφέρον ---> δραματουργικό κεφάλαιο, που γίνεται συμβολικό που είναι (το συμβολικό κεφάλαιο) αξίωση προς κυριαρχία, γίνεται κυριαρχία ή τέλος πάντων παράγει αποτελέσματα!

    5. tudies have shown that people have a taken for-granted readiness to accept male domi nance (

      Πολύ σημαντικό για το κοινωνικό φύλο

    6. ox had no formal authority over the LSC, but she had enough symbolic power to define this sacrifice as a worthy investment.

      ΝΑ'ΤΟ //// ΑΥΤΟ! έχει τη δύναμη να ορίσει, να νοηματοδοτήσει, και αυτό το κέρδισε ΔΡΑΜΑΤΟΥΡΓΙΚΑ

    7. rs. Kox's cultural capital works in this institutional context.

      Context, situation ----> τοπικότητα της δραματουργίας //// ΤΟ ΠΡΟΒΛΗΜΑ ΤΗΣ ΑΝΑΓΝΩΡΙΣΗΣ, αυτό που λέει ο Bourdieu (κι ο Weber νομίζω) ότι χρειάζεται να μπορούν οι άνθρωποι να αναγνωρίσουν ένα κεφάλαιο

    8. he Local School Council is receptive to Kox because her tough, demanding style fits the logic of accountability.

      επειδή ή όψη ταιριάζει στην οργανωτική δομή (κατά το 'η έξη ταιριάζει στη λογική του πεδίου')

    9. rs. Kox lacks the symbolic power to frame even simple things in ways that induce compliance, which makes it difficult for her to (as she said) "get things done."

      Η δραματουργία που κερδίει σε δομική κυριαρχία (Χαρισματισμός)

    10. o understand this struggle, we must con sider the context and audience for these inter actions. Even though Kox's commanding style fits accountability, it does not fit the order that the teachers had negotiated with the prior administrations. A

      (Γενετική) ιστορία των θεσμισμένων αλληλεπιδραστικών πεδίων

    11. argue that symbolic capital (defer ence) is a credit that can be deployed as sym bolic power. Mystified from social interaction and the other forms of capital, symbolic capi tal is symbolic power in its potential form, power which is realized in successful efforts to define actions, situations, and events in ways that induce compliance.

      Μέρος αυτούσιο ε!

    12. cquired through the life course, it is the expressive equipment that we carry into interactions (

      Όψη, δραματουργικά μέσα κλπ

    13. controlling the flow of information and mobi lizing support for various interpretations

      το πρώτο κλασικό, ίσως αφορά και στη διαχείριση εντυπώσεων //// το δεύτερο σαν μπουρντιέ //// Έχουμε εδώ στην ουσία επιρροή πάνω στον ορισμό της κατάστασης: Ο ορισμός της κατάστασης είναι το κεντρικό διακύβευμα της δραματουργικής κυριαρχίας

    14. ontrolling definitions allows one to control interaction, but it is also the symbolic power to change interactions. At stake is not only the maintenance of an order, but also the very power to define the meanings and actions that comprise that order, an impor tant but unnoticed form of control.

      Bourdieu νοηματοδότηση, nominate κλπ

    15. irst, framing occurs through interactions, and should not be examined apart from them. Second, framing is an act of power (Altheide 2002)?it is an effort to define issues in ways that influence people. Third, though frames are powerful to the extent that they amplify, bridge, and trans form meanings, there is a legacy of interac tions that precede framing efforts. I argue that this legacy consists of rituals of deference and demeanor. These interactions are the force behind the frame (and this force is missed if frames are reified from interactions).

      Πολύ σημαντικά, αλλά δεν είναι σαν το δικό μου, είναι στις παρυφές της δικής μου σύλληψης Το κρατάς όμως ε

    16. ymbolic power fits under what Lukes (1974) has called the "third dimension" of power, where control over meanings and definitions provides subtle control over thoughts, desires, and future actions. Lukes (1974) contrasts this "third dimension" to the simple power of decision making (a "one-dimensional" view) and the power of "non-decision making," or "agenda setting" (a "two-dimensional" view).

      Εντάξει, από τον Lukes μπορεί να ξεκινήσει ένα κεφάλαιο lit. review (ότι και καλά το συνεχίζει και το σπάω στα αναλυτικά του κομμάτια Bourdieu-Weber-'ιανά')

    17. y regimes empha size formal authority, I argue that informal symbolic power relations are fundamental to the order of schools. S

      Ρε αυτός έχει κάνει το αρχικό μου ερευνητικό σχέδιο, αλλά σε σχολείο και όχι σε νοσοκομείο!

    18. eference is sym bolic power in potential form: once deference is acquired, it can be deployed as the symbol ic power to frame actions, situations, and events in ways that induce compliance and constitute the social order. Drawing from Bourdieu, I argue that this process is shaped by forms of cultural capital that are linked to larger institutions. Cultural capital is a tool that people use to craft a demeanor that is pre sented in interaction. W

      1) μορφές κεφαλαίου ως αξιώσεις κυριαρχίας 2) όψη (διάφορα στοιχεία) ως ενδείκτες θέσεις 3) το σέβας (deference) ως συγκαλυμμένη/συμβολική κυριαρχία 4) η διαγωγή (demeanor, μέρος της όψης;;;) ως ενδείκτης υψηλής θέσης, άξιας κυριαρχίας 5) ο κυρίαρχος θέτει προσδοκίες και ορίζει κατάσταση

    19. ourdieu develops a notion of symbolic power (the power to define)

      The power to define --> Η δύναμη να ονοματοδοτείς, να ορίζεις, να αποδίδεις κλπ! Ρε ξαναδές το αυτό: δες πχ στον λόγο του όταν γίνεται επίτιμος του ΕΚΠΑ (Νόστιμον Ήμαρ)

  5. Mar 2019
    1. Understanding Monetary Premiums in Programmable Value Networks

      The TLDR is: Zuller proposes that social capital and financial capital form a virtuous circle for cryptonetworks, allowing first movers such as ethereum to gain a decisive advantage against competitors. Ethereum's accumulated social and financial capital make it difficult for a challenger to emerge as a general-purpose decentralised smart contract platform.

      My thought is Zuller's analysis of social capital ignores the long established body of work on on the topic, and this analysis could be better applied in the case of ethereum. I also think bitcoin is an interesting study in the effects of social capital and the viability of a decentral crypto network.

    2. Does physical capital lead to social capital, or does social capital lead to physical capital? Or is the relationship between the two circular?

      There is a large body of work in sociology and critical theory focused on this very question, spanning decades. The French sociologist Pierre Bourdieu analysed the relationship between social elites and their social capital, and concluded that class status is inextricably intertwined with social capital, allowing elites to leverage their "connections" to obtain disproportionately larger amounts of financial capital.

      In other words, well-connected, wealthy individuals are already endowed with large amounts of social capital, which they can then use to continue to obtain more financial capital.

      🔗 Bourdieu's seminal work

      🔗 The Routledge entry on Bourdieu

    3. extremely large social capital base.

      An analysis of ethereum should start with an analysis of the founder's social capital: Vitalik Buterin already occupied a rarefied position in the technology industry because of his Thiel fellowship, obtained as an adolescent.

      He then burnished those credentials by starting a publication, Bitcoin Magazine, which did not attract financial capital, but boosted his social capital through increased visibility and connections to the bitcoin world.

      Having leveraged his social capital in this way, he now made the leap to monetise it by finding collaborators to launch ethereum.

      Individual actors then use their association with the ethereum network to increase their own social capital. This in turn attracts investors of financial capital.

  6. Jan 2019
  7. sso.davidson.edu sso.davidson.edu
    1. "What is regarded as important and interesting is what is likely to be recognised by others as important and interesting, and thus to make the man who produces it appear more important and interesting in the eye of others."

      There are many different reasons scientists research different subject matters. These intentions are not always known to the public, but the public has a sense of hope that these intentions are in the interest of the people and the research is done to better those who will be affected. The research to find a cure to cancer is a prime example where the people hope this research is done to better the people. The public hopes that scientists will find a cure to save their loved ones. However, this quote bursts this bubble of hope, in a sense. It takes away the innocence of these good intentions and creates doubt in the minds of the public. This quote makes the people wonder if research is being conducted to further the professional reputation of the scientists by being the first one to discover a knew piece of information and create history. People often default to thinking others have the best intentions in mind, but this quote brings a sense of darkness about that innocence. Is research really conducted to benefit the public, or is it done so a scientist can become a piece of history?

  8. Nov 2018
    1. ​BUT, our students will not (most) have the economic, cultural, historical provenances nor intention ... the reality of community college students is that most will not produce academic discourse but will eak through multiple courses with minimum academic writing (and if so, poorly) while they will continue their certain continued marginalized communities that are, per Bourdieu, decapitalized (lacking cultural capital)​, whereas critical rhetoric could address these systemics inegalitarianism.

  9. Aug 2018
    1. "A través de las dificultades de acceso al agua, lo que estaba en juego no era pues solamente una mejora de las condiciones materiales de existencia, sino una lucha por el reconocimiento de su existencia social. Y en la medida en que mi compromiso etnográfico afectaba la dimensión material de las condiciones de vida de los residentes, se inscribía también, de hecho, en la dimensión simbólica de la vida del barrio, revelando así que incluso en las zonas más marginales en apariencia, la vida social tiene que ver con una «doble verdad»16 que el trabajo etnográfico debe aprehender. En este caso preciso, el acceso a la propiedad y a los servicios es el primer momento del acceso a la existencia social, y a su reconocimiento político. " P. 358

      https://marcarand.files.wordpress.com/2011/06/bourdieu-la-doble-verdad-del-trabajo.pdf

    2. El enfoque etnográfico efectuado inicialmente me permitía reintegrar, en el momento de la objetivación, el «sentido vivido» por los agentes (Bourdieu, 1980b): me daba cuenta que este me había servido de aquello que Loïc Wacquant llama un «instrumento de deconstrucción de las categorías» (Wacquant, 2008) utilizadas en los enfoques estadísticos. p. 356

  10. Apr 2016