Transcendence: On Self-Determination and Cosmopolitanism
Mitchell Aboulafia
Language: English
Pages: 216
ISBN: 0804770204
Format: PDF / Kindle (mobi) / ePub
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ecologist for whom traditional Cartesian dualities made little sense and who thought that one’s bodily dispositions—attitudes in his language—shape and are shaped by their immersion in various environments. In order to elucidate just how closely aligned Bourdieu’s and Mead’s views of the social world are, one might step back a bit to the underpinnings of Mead’s ideas, specifically to the work of William James. If there was one question that tormented James, it was the issue of freedom versus
potlatch or kula, but also of the games they themselves play in social life, which are expressed in the language of tact, skill, dexterity, delicacy or savoir-faire, all names for practical sense. . . . When one discovers the theoretical error that consists in presenting the theoretical view of practice as the practical relation to practice . . . then simultaneously one sees that at the root of this error is the antinomy between the time of science and time of action, which tends to destroy
expectations for national and collective self-identity would be met in nonmilitaristic and nondestructive ways. Mead’s views on nationalism and war may seem old hat, a set of concerns from a time and place rapidly drifting into the past, especially as globalization in its myriad forms presses in around us. Or perhaps not. Du Bois, as we shall see in the next chapter, would have appreciated Mead’s insights into the importance of self-determination and self-respect for different peoples. § 5 W.
proceeds to supersede this apparent loss by “defining” this essence as its own. The self and other appear at this juncture to be neutral with regard to gender, that is, if we assume that both genders are capable of at least a modest degree of self-consciousness. However, given Hegel’s views regarding the development of the subject, the roles of women and the family in history, and the fact that there is a battle to the death in the dialectic (one that Hegel would not have associated with women),
Smith’s ‘subcultural identity’ model of the growth of religious denominations” (281). 15. Bourdieu declares, “Illusio is the very opposite of ataraxy: it is to be invested, taken in and by the game. . . . Each field calls forth and gives life to a specific form of interest, a specific illusio, as tacit recognition of the value of the stakes of the game as practical mastery of its rules” (Invitation, 116–177). 16. Bourdieu tends to see the strategic as transhistorical and inescapable, in spite
