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Pascalian Meditations
 
 

Pascalian Meditations (Paperback)

by Pierre Bourdieu (Author) "If I have resolved to ask some questions that I would rather have left to philosophy, it is because it seemed to me that philosophy,..." (more)
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Product details

  • Paperback: 264 pages
  • Publisher: Polity Press (14 Jan 2000)
  • Language English
  • ISBN-10: 0745620558
  • ISBN-13: 978-0745620558
  • Product Dimensions: 22.4 x 15 x 2.2 cm
  • Average Customer Review: 5.0 out of 5 stars See all reviews (1 customer review)
  • Amazon.co.uk Sales Rank: 488,244 in Books (See Bestsellers in Books)
  • See Complete Table of Contents

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Product Description

Product Description
In this major new work, Bourdieu pushes the critique of scholastic reason to a point which most questionings leave untouched.

From the Back Cover
In this major work, Bourdieu pushes the critique of scholastic reason to a point which most questionings leave untouched, making explicit the presuppositions entailed by the situation of skholè, the free time, liberated from the urgencies of the world, that allows a free and liberated relation to the world. And it is philosophers who, not content with engaging these presuppositions in their practice, have brought them into the order of discourse, not so much to analyse them as to legitimate them.

This critique of scholastic reason can be made in the name of Pascal because his thought expressed the features of human existence which the scholastic outlook ignores – his concern with symbolic power, his refusal of the ambition of foundation, his attention, devoid of all populist naivety, to ′ordinary people′ and his determination to seek the raison d′étre of the seemingly most illogical behaviour rather than condemning or mocking it. Through this Pascalian critique, Bourdieu charts a negative philosophy which calls into question our most fundamental presuppositions and renews the traditional interrogation of violence, power, time, history, the universal and even the purpose and direction of existence, with a debt to the heretical philosophers such as Wittgenstein, Austin, Dewey and Peirce.

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Inside This Book (Learn More)
First Sentence
If I have resolved to ask some questions that I would rather have left to philosophy, it is because it seemed to me that philosophy, for all its questioning, did not ask them; and because, especially with respect to the social sciences, it never ceased to raise questions that did not seem to me to be essential - while avoiding asking itself about the reasons and above all the (often not very philosophical) causes of its questioning. Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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6 of 6 people found the following review helpful:
5.0 out of 5 stars "Bourdieu For Beginners" by Bourdieu, 11 Nov 2000
This is a book in which Bourdieu deploys all the major tropes of his distinctive brand of social theorising: habitus, symbolic violence, bodily knowledge, cultural, symbolic and economic capital, etc., to make a critique of what he calls the scholastic reason. The invocation of Pascal's _Pensées_ is perhaps just a polemical gesture, a tribute to one of the counter-traditions of academic philosophy. Whether or not you are convinced by the arguments of the book depends more on the cogency of Bourdieu's historicization of reason than his interpretation and appropriation of Pascal's writings. Although far from being a path-breaking work, _Pascalian Meditations_ is an important book which spells out clearly and concisely the critical and political consequences of Bourdieusian sociology. It is a particularly good entry point for students who approach Bourdieu for the first time. I only want to raise two questions. First, it can hardly escape the notice of many readers, including at least this one, that the book is fought with a tension of reflexivity with which Bourdieu has to battle continually. Is a project of an academic critique of academic philosophy possible at all? Or more specifically, could it be said that a critical, objectifying distance from the scholastic disposition is in itself incomplete under the terms of the twofold nature of truth that Bourdieu himself spells out (pp.188-205)? That the vision of the critic (objective truth) and the vision of the agent (subjective truth) have to be held together and integrated? Second, in a book which champions the historicising effects of the social sciences in uncovering philosophy's scholastic disposition of dehistoricization, the readers are hard pressed to find any new empirical (sociological, anthropological or historical) findings. There are mainly abstract, philosophical arguments. Is Bourdieu expecting too much that his readers should take for granted the empirical evidence he marshals elsewhere in his previous works (e.g. _Homo Academicus_) as robust enough to support his thesis?
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