Taken in by the numbers game: the globalization of a religious ‘illusio’ and ‘doxa’ in nineteenth-century evangelical missions to India

While the Bourdieusian concepts of capital and relational configurations of positions and position-takings have recently been fruitfully employed to theorize global fields, this paper argues that the concepts of illusio and doxa are especially conducive to analyzing the globalization of a field as an expansion into and transformation of formerly independent national arenas. In deploying the concept of illusio as a (quasi-libidinous) investment in the game, globalization is here first and foremost framed as a process in which more and more actors in various contexts ‘succumb’ to specific field logics that orient them to transnational structures. By emphasizing the concept of doxa as the taken-for-granted fundamentals of a field, the paper furthermore calls attention to the mechanisms that help forge and globalize the tacit presuppositions and shared ontologies on which such logics build. Focusing on a field of global Christian missions that emerged during the nineteenth century, the paper illustrates how its competitive logic of proselytization was introduced into the religious arena of India. It highlights how Western notions of religion gained ground among local traditions and pulled them into a game in which numerical relations of adherents mattered.     

Capital as the lens that Bourdieu Pierres through: Public relations,social theory,and rhetoric

In this paper, I explore the limitations of Bourdieu’s “capital” with the help of Burke’s four master tropes: metaphor, metonymy, synecdoche, and irony. Both Bourdieu and Burke were concerned with theoretical reductionism. I claim that Bourdieu could not help but be reductive insofar as his metaphor of capital became the totalizing lens through which he understood society. First, I review Bourdieu’s forms of capital, noting how capital serves as the sine qua non of his theory of practice. Second, I situate Bourdieu within the PR literature. Third, I read Bourdieu’s “capital” through Burke’s (1941) four master tropes. Reading Bourdieu through Burke enables PR scholars to better understand the limitations in Bourdieu’s terminology, which leads to debunking, materialist reductionism, and relativism. I conclude with implications for future research adopting Bourdieusian and Burkean approaches to public relations.     

Pierre Bourdieu: theorizing the digital

ABSTRACT

Pierre Bourdieu is known for his research in the areas of education and cultural stratification that led to a number of theoretical contributions informing the social sciences. Bourdieu’s interrelated concepts of field, capital, and habitus have become central in many approaches to inequality and stratification across the social sciences. In addition, we argue that Bourdieu’s ideas also feature in what is increasingly known as ‘digital sociology.’ To underscore this claim, we explore the ways in which Bourdieu’s ideas continue to have a major impact on social science research both on and with digital and Internet-based technologies. To do so, we offer a review of both Bourdieusian theorizing of the digital vis-à-vis both research on the social impacts of digital communication technologies and the application of digital technologies to social science research methods. We contend that three interconnected features of Bourdieu’s sociology have allowed his approach to flourish in the digital age: (1) his theories’ inseparability from the practice of empirical research; (2) his ontological stance combining realism and social constructionism; and (3) his familiarity with concepts developed in other disciplines and participation in interdisciplinary collaborative projects. We not only reason that these three factors go some way in accounting for Bourdieu’s influence in many sociological subfields, but we also suggest that they have been especially successful in positioning Bourdieusian sociology to take advantage of opportunities associated with digital communication technologies.     

“说”出集体性——口述性（orality）与20世纪40年代的解放区小说

20世纪40年代解放区小说中,经常出现一种作为情节生产者的"非角色化"叙述者,和作为假想主体的"情境外"叙述接受者,二者之间的遥相呼应完成了叙事传达和接受的想象交流。这种叙述者和叙述接受者之间口述性的共时交流成功地使这类作品易于为农村普通读者接受。口述性的仪式化结构更为解放区作家虚拟了一种"集体性"景象,并为他们提供了使之合法化的叙述工具。     

Pierre Elliott Trudeau and Bill C-150: A Rational Approach to Homosexual Acts, 1968–69

Between 1968 and 1969, Canadian Prime Minister Pierre Elliott Trudeau sparked a controversy surrounding his liberal government's passage of Bill C-150, which not only decriminalized homosexual acts between consenting adults in private, but also polarized supporters of natural law and positive law. What tipped the balance in favor of a more secular analysis of homosexuality? In the post-World War II era, three events were particularly relevant to the successful passage of Bill C-150: the Kinsey (1948 Kinsey, A. C. 1948. Sexual behavior in the human male, Philadelphia: W.B. Sanders.  [Google Scholar]) studies, Britain's Wolfenden Report (1957), and the Supreme Court of Canada case Klippert v. The Queen (des Rivieres & Shipley, 1967 des Rivieres, F. and Shipley, M. 1967. “Canada law reports: The Supreme Court of Canada”. In Klippert v. The Queen, Ottawa: King's Printer.  [Google Scholar]). However, the Liberals, Conservatives, Social Credit Party, and the Ralliement Créditistes were all influenced by the social construction of inversion, openly expressing a Judeo-Christian natural law bias during Debates of the House of Commons (1968-69). Nonetheless, it was the Liberals that were identified as forces within Canadian politics that could separate legalism from moralism, even while retaining personal moral stances against homosexuals. It is this paradox that is often forgotten when discussing liberal policy in Canada during the late 1960s.     

论学校场域的本质、特点与功能

学校并不是一个静态的结构,它是由各种关系网络构成的一个"场域"。学校场域是指在学校教育中,由教师、学生以及其他相关人员围绕着知识的生产和传递,所形成的一种关系网络。学校场域具有整体性、自主性、中介性以及开放性等特点,具有认识导向、行为规范、榜样示范以及感染功能。     

Standards of Probability Sampling for Legal Evidence

Brief recognition is given to bicentennials of the death of James Stirling (1692–1770) and birth of Ferdinand Rudolph Hassler (1770–1843); to sesquicentennials of the publication of the 3rd definitive edition of Laplace's Théorie analytique des probabilités, and of the births of William Chauvenet (1820–1870) and Isaac Todhunter (1820–1884); to centennials of the births of Louis Bachelier (1870–1946) and Jean Perrin (1870–1942); and to the semicentennial of the initial publication (1920) of Metron, an International Review of Statistics.     

李渔与高乃伊的戏剧功用论比较

李渔和高乃伊是17世纪中西戏剧界的艺术巨匠,在剧本创作和理论建设方面都有突出的贡献。二人戏剧功用论的内涵都很丰富,然而就此作比较研究是迄今学界注意不多的内容。李渔和高乃伊对娱乐的理解虽不尽一致,但都持娱乐和教化归一的观点,认为戏剧要通过娱乐而发挥教育、风化作用,使观众在娱乐中受到教益。就如何实现寓教于乐的问题,李渔和高乃伊的观点也呈趋同之势。李渔和高乃伊的戏剧功用论是各自社会文化和艺术传统的产物,都带有自己民族、时代的鲜明烙印,但仍体现出共同的文心。     

超越整体主义和个体主义:试论布迪厄的关系主义方法论

在社会学方法论领域,一直存在着整体主义方法论和个体主义方法论之间的二元对立。布迪厄试图超越两者的对立,提出了一种综合的关系主义方法论。这种关系取向的研究方法将“场域”视为社会学的研究对象和基本分析单位,克服了由(社会或个体)实在取向的研究方法而导致的社会学中的一系列二元对立。     

PIERRE BOURDIEU AND THE PERILS OF ALLODOXIA : NATIONALISM,GLOBALISM AND THE GEOPOLITICS OF INTELLECTUAL EXCHANGE

Working outward from the issues raised by Bourdieu in his essay ‘Passport to Duke’, the tension is explored between, on the one hand, the participation of intellectuals in a putatively public sphere of mutually respectful, transnational exchange and, on the other hand, the pull of those territorialized, nationalistic contexts in which intellectuals find themselves compelled to give concrete articulation to their professional desires for autonomy and solidarity. In the process, the paper touches on some of the ways in which Bourdieu's work - and Bourdieu's legacy - can help us cope more effectively with the confusions of a period in which, in an often overwhelming fashion, we are confronted with cultural challenges that arise out of the asymmetrical relations that inform the global interactions of nation-states. Crucial to my argument is Bourdieu's tendency, at various points in his final years, to speak of allodoxia where he might previously have spoken of misrecognition. By thus shifting attention toward the categorical mistakes that arise in the course of the movement from one national field to another - from one territorially-bounded framework of opinion and custom to another - Bourdieu, it is argued, elevates the problematic of misrecognition to a global level.