Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 5

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  HABITUS
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Content available remote

Osm migrujících žen a jejich transnacionální sdílený svět

100%
Hamar E., Szalo C.
Sociologický časopis. Czech Sociological Review
|
2007
|
vol. 43
|
issue 1
69-88
EN
When reflecting on the symbolic integration of migrants into their host societies, sociological and anthropological discourses are challenged by the fact that recent migrants do not simply leave their homelands behind but make great efforts to maintain their attachments at a distance. In this article the authors examine a transnational migrant network of eight highly educated young women from the post-socialist region of southern Slovakia and devote special attention to the construction of their diasporic identity and shared lifeworld. They interpret the migration of these highly educated people not as a rupture but as a coherent continuation of their life course. In order to understand their recent biographical situation, it is necessary to consider the role that a particular form of habitus plays in migration. The authors claim that the experience of living in the culturally hybrid life-world of Czechoslovak Hungarians has played an important role in shaping their ability to live in the dual world of migrants.
2

TELO AKO PRIESEČNÍK PRÍRODY A KULTÚRY

88%
Bužeková T.
Etnologické rozpravy (Ethnological Disputes)
|
2022
|
vol. 29
|
issue 1
8 - 35
EN
Until certain time, in social sciences and humanities the human body has usually been conceptualized as a universal biological basis on which culture performs its infinite diversity. In recent decades, the perception of the body primarily as a biological organism has been replaced by a more complex view: the body as an object of research is seen as a result of the interaction of different discourses, institutions, practices, technologies and ideologies. A shift in this understanding can be observed from the late 1970s onwards; and in the mid-1980s, the study of the body grew into a separate branch of research – the anthropology of the body. This period also saw the development of medical anthropology, in which the body occupied a central position. At the same time, representations of the body became important in the anthropology of gender. Thus, in recent decades, social science research has witnessed a sudden “rise” of the body to the position of an important theoretical category. The aim of this paper is to look at this theoretical shift from the perspective of the perennial debate about the opposition of nature and culture. This dichotomy is directly related to other oppositions of Western academic discourse: individual-society, reason-emotion and body-mind. The article discusses theoretical considerations that most explicitly reflect their interplay and are ultimately aimed at overcoming the nature-culture dichotomy. The author also refers to relevant ethnographic studies in Slovakia. It is concluded that social science research has shown that the body is not only a biological object: it is part of social relations and an inherent part of culture.
3

Praktykowanie kultury przez ciało. O pewnych wątkach fenomenologicznych socjologii Pierre’a Bourdieu

88%
Pancewicz-Puchalska M.
Prace Kulturoznawcze
|
2011
|
vol. 12
127-145
EN
The paper is an analysis of Pierre Bourdieu’s theory of practice with regard to its phenomenological inspirations. They are revealed in the concept of habitus, which treats culture as a sphere of the body rather than the spirit. The body was rehabilitated in Western philosophy by Maurice Merleau-Ponty. There are numerous similarities between the two authors. The author of Phenomenology of Perception claims that understanding by the body — practognosis — is the fundamental way of being engaged in the world. Bourdieu stresses that habitus is habitation (Fr. habiter), i.e. intimacy with the world thanks to which many of our actions do not require intellectual consideration, thoughthey are by no means automatic. Merleau-Ponty’s concept of habitus as well as one’s own body (corps propre) discussed here are to overcome the oppositions of body–mind, awareness–unawareness, automatism–reflection and rationale–cause. Yet both authors are accused of antagonising these elements. In addition to citing selected examples of criticism, the paper also contains elements of Bourdieu’s theory of practice that lie outside the horizon of Merleau-Ponty’s philosophy.
4

Figure(s) de l’interprète / Rôle(s) de l’interprète

75%
Tryuk M.
Romanica Wratislaviensia
|
2012
|
vol. 59
143-154
EN
The aim of the article is to present selected aspects of the work of court interpreters appointed by the National Supreme Tribunal, which between 1946 and 1948 tried Nazi criminals in Poland. The interpreters’ role and tasks are examined in the light of the main concepts of the sociological theory developed by Pierre Bourdieu: concept of field, habitus and interpreting practice.
5

HUMANITARIAN COMPONENT OF CONFLICTS AS THE SUBJECT MATTER OF THE HUMANITARIAN EXPERTISE (Humanitarnyi komponent konfliktiv yak predmet humanitarnoi ekspertyzy)

63%
Ischenko Y.
Філософська Думка
|
2010
|
issue 2
97-105
EN
An integral approach towards an investigation of 'humanitarian composite' of conflicts, which is not reduced to sociological, psychological, legal, moral and other dimensions, is suggested in the article. To prove it, the author applies to the habitus theory of P. Bourdieu and to the instruments of phenomenological sociology, represented, first of all, by A. Schutz and T. Luckman, as well as to the moral conception of Ch. Taylor, in which human identity is regarded from the standpoint of moral orientation in social space. A thought, that an identity is created by means of liabilities and identifications, that constitute the framework for the space where the identities define their positions, is maintained. So, the issue of moral orientation cannot be solved by means of general terms. The thing we call the 'identity crisis' is an acute form of disorientation, and people often express within the terms of not-knowing who they are. From this standpoint, the definitions of 'humanitarian crisis', 'humanitarian catastrophe', 'humanitarian values', 'humanitarian assistance', 'humanitarian expertise', traditional for humanitarian analytics, are read in a new way. The latter should not be regarded as that, aimed to solve problems instead of a human, but as that, aimed to make a human to take a decision concerning his/her life independently and knowingly. Thus, the emphasis is transferred from an avoidable evaluation of possible risks and dangers to the human's possibility of independent partaking in the treatment of his/her 'disease' (liquidation of the mentioned risks and dangers) and 'good-bad' definition for his/her life, i.e. to achieve the condition, having a sense of a certain therapeutic effect.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.