Ce que parler (pour rien) veut dire !
Hommage à #PierreBourdieu
RT @BFMTV: Fabien Roussel, secrétaire national du PCF, sur l'entretien entre Élisabeth Borne et les syndicats: "On ne met pas son pied dans une porte qui s'ouvre"

🐦🔗: https://n.respublicae.eu/FrCastex/status/1641161000589115413

"The same dichotomy is implicit, for instance, in Pierre Bourdieu’s emphasis . . . on how the grace and artistry of the truly competent social actor is largely dependent on that actor’s not being aware of precisely what the principles that inform her actions are. These principles become conscious only when actors are jolted out of their accustomed ways of doing things by suddenly having to confront some clear alternative to it—a process Bourdieu refers to as “objectification.” One becomes self-conscious, in other words, when one does not know precisely what to do.

A similar distinction between action and self-consciousness is played out in Jacques Lacan’s notion of the “mirror phase” in children’s development. . . Infants, he writes, are unaware of the precise boundaries between themselves and the world around them. Little more than disorganized bundles of drives and motivations, they have no coherent sense of self. In part this is because they lack any single object on which to fix one. Hence Lacan’s “mirror phase,” which begins when the child first comes face to face with some external image of her own self, which serves as the imaginary totality around which a sense of that self can be constructed. Nor is this a one-time event. The ego is, for Lacan, always an imaginary construct: in everyday life and everyday experience, one remains a conflicting multiplicity of thoughts, libidinal drives, and unconscious impulses. Acting self and imaginary unity never cease to stand opposed.

Both theorists (and I could cite many others) pose action and reflection as different aspects or moments of the self, so that experience becomes a continual swinging back and forth between them. Not only is this, I think, a compelling way to look at the structure of human experience: there is a good deal of evidence that cross-culturally, it is a very common one. It is also one that almost always finds expression in metaphors of vision.”

#DavidGraeber “Toward an Anthropological Theory of Value” #JacquesLacan #PierreBourdieu

"The same dichotomy is implicit, for instance, in Pierre Bourdieu’s emphasis . . . on how the grace and artistry of the truly competent social actor is largely dependent on that actor’s not being aware of precisely what the principles that inform her actions are. These principles become conscious only when actors are jolted out of their accustomed ways of doing things by suddenly having to confront some clear alternative to it—a process Bourdieu refers to as “objectification.” One becomes self-conscious, in other words, when one does not know precisely what to do.

A similar distinction between action and self-consciousness is played out in Jacques Lacan’s notion of the “mirror phase” in children’s development. . . Infants, he writes, are unaware of the precise boundaries between themselves and the world around them. Little more than disorganized bundles of drives and motivations, they have no coherent sense of self. In part this is because they lack any single object on which to fix one. Hence Lacan’s “mirror phase,” which begins when the child first comes face to face with some external image of her own self, which serves as the imaginary totality around which a sense of that self can be constructed. Nor is this a one-time event. The ego is, for Lacan, always an imaginary construct: in everyday life and everyday experience, one remains a conflicting multiplicity of thoughts, libidinal drives, and unconscious impulses. Acting self and imaginary unity never cease to stand opposed.

Both theorists (and I could cite many others) pose action and reflection as different aspects or moments of the self, so that experience becomes a continual swinging back and forth between them. Not only is this, I think, a compelling way to look at the structure of human experience: there is a good deal of evidence that cross-culturally, it is a very common one. It is also one that almost always finds expression in metaphors of vision.”

#DavidGraeber “Toward an Anthropological Theory of Value” #JacquesLacan #psychology #value #PierreBourdieu

Tuesday's book of the day is:

#PierreBourdieu #Algeria #ethnographicphotography #photography #documentaryphotography