...Habbit A habit can be defined as any action that we have performed so often that it becomes almost an involuntary response. If one considers a habit to be undesirable, than it may be labeled as a bad habit. Every person has some sort of bad habit and many people want to break them, but it is a very difficult task for most. People spend so much time and even money trying to break these bad habits, but have little success. In order to break these bad habits, a person needs to work very hard to want to change. Change is not easy. It does take hard work and there is no short cut to achieving it. Nancy Schimelpfenig states that the first step in breaking a bad habit is to look at why you find the action so compelling. Is there some kind of payoff for doing these bad habits? If you think about it though, there are payoffs for everything that you do whether good or bad. In order to start breaking bad habits, you need to realize the payoff of it and think if it is something really worth it, or just some k A final solution to breaking bad habits it to substitute another action in for the habit. Doing so will help to focus more on a good thing rather than a bad thing. For example, if you feel tense from something that has happened, and you need to cool off by performing in your bad habit, go out for a walk or jog to cool off instead. For one, it is healthy and good for you, and you will be progressing on breaking your bad habit. In conclusion, there are many good options to...
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...INSPECCION GENERAL O HABITUS EXTERIOR Mediante la inspección podemos identificar el problema del paciente a primera vista. Como el Parkinson, acromegalia, bocio, acondroplasia, etc. Se obtienen los siguientes datos: * · Género * · Edad aparente * · Habito corporal o biotipo * · Actitud y posición * · Facies * · Apariencia génica y endocrina * · Temblores * · Marcha * · Lenguaje * · Conciencia Género: Condición orgánica de macho y hembra Edad aparente: Edad que representa el paciente, se toma en cuenta anatomía, fisiología y madurez emocional Genotipo: Caracteres transmitidos por herencia Fenotipo: Modificaciones hechas por el mundo externo Biotipo: Manifestación morfológica GLOBAL de un fondo genético de un individuo. Describe aspecto morfológico o complexión física del individuo. Predisposición a Enfermedades Según Sexo Masculino Úlcera y cáncer gástrico Femenino Litiasis biliar Niños Sarcomas Adultos Carcinomas Constitución: Conjunto de los caracteres del fenotipo determinados por el genotipo. No se modifica por agentes externos. (genotipo + biotipo) Clasificación biotípica humana: Propuesta por Ernest Kretschmer, da dos temperamentos esenciales: Ciclotímico y esquizotímico...
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...The term “Habitus” has its original form in Latin, hexis, The fundamental meaning of this word is habit or conduct, disposition; it also refers to habitual appearance, a condition of the state, especially regarding to the body. However, Pierre Bourdieu points out that Habitus is a system of acquired disposition based on the realistic level as sorts of discernment or as being the organize principle of the action. It is the kinds of characters that incline community to conduct themselves and think in a particular way. This manner becomes “regular.” Therefore, we can infer that “Habitus” is how to do something and respond in life. Habitus dictates how an individual in the society embodies in the culture. In the process of socialization that begins from the point of birth. An individual acquires some culture that will have a great impacted on the person’s perception of various aspects of the society. Moreover, Pierre Bourdieu said that habitus is the whole society that pasted on the inner being of an individual. Habitus is that immigrant farm child identify themselves with the social group and give themselves the thought that they belong to their social class in the society. In the context of the migrant farm child, habitus entails the culture that these children acquire in their environment. The feeling of inferiority in this setting makes the becomes durable...
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...only use their bodies for profit through projecting a distinctive body. To achieve this higher level of distinction perhaps is to treat the body as “a 'thing' separate from the self, a machine, to be tuned and serviced and improved wherever possible."[1] Though to treat the body as a machine, perhaps makes problematic the notion of the body as 'natural' because it is no longer just a biological entity, but a socially constructed product and ultimately, to gain distinction, a 'body for others.' The body for others “is the visible manifestation of the person, of the 'idea it wants to give of itself', its 'character', i.e. its values and capacities."[2] This manifestation of the body is influenced by the person's 'taste', social field and 'habitus'. Bourdieu defines taste as an incorporated principle of classification which governs all forms of incorporation, choosing and modifying everything that the body ingests and digests and assimilates, physiologically and psychologically.[3] Taste is thus determined by class, according to Bourdieu. This is significant because "People develop preferences for what is available to them."[4] These preferences are formed from a mixture of economic, social and cultural 'capitals' that will be discussed and evaluated later in the essay. A social field is a “network of social relations that follows rules and regularities that are not directly explicit."[5] Society today is composed of many specialised fields that value certain 'bodies'...
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...and ‘mental structure’ to explore a social study (Wacquant, 1998). As a response to both paradigms, he established a trilogy concept of habitus, capital and field that explained social practices in analysing of social reality (Suminar, 2013; Wacquant, 1998). He argues Marxists perspective on education and the relationship between educational opportunity and class background (Robbins, 2004). Marxists claim that the main role of education was the reproduction of the same generation of social class and working class (Bauer & Gaskell, 1999; Otto, 2015). However, Bourdieu believes that education as a part of looking forward strategy to everyone as an opportunity to get qualification and the capacity to move forward (Robbins, 2004). Bourdieu conducted many empirical research to test his “Theory of Practice” which ties all the three concepts together (Suminar, 2013). To this point, Bourdieu thought is towards a solidarity in society. In this essay, I will discuss further on Bourdieu’s theory of practice which is widely used in social study. Bourdieu believes that each individual has their own social position that can be defined by the concept of habitus. Habitus provide an insight or ground of a person that allows and constraints an individual to perform a transformation in life (Reay, 2004a). It guides a person to behave in certain ways: The habitus is a system of dispositions to a certain practice, is an objective basis for regular...
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...whilst our interpretation of architecture remains biased by our habitus, capital and social field (Hendrix 2013, 110; Pearson and Richards 2003, 3-4; Rosenfeld 1997,...
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...In our selection from Bourdieu’s The Economy of Practices we are presented with an extremely insightful analysis of social classification. We are also afforded with a more explicit rendering of the mysterious habitus. Bourdieu explains that the habitus is both structured and structuring. We internalize the divisions inherent in the social order and then reproduce them through our acts of perceiving, thinking, and acting in the world. Bourdieu emphasizes both that we cannot really become conscious of the habitus and that it operates on a symbolic plane. Habitus is that which connects bodily inputs and bodily outputs. According to Bourdieu taste is a product of the habitus. Taste functions as a system of classificatory schemes. Taste, and not...
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...people of his time and still continues to do so today. He worked during the 1970s and 1980s studying and analyzing the idea of power within a comprehensive “theory of society”. With many years of conducting his own research, he came up with a theory of his own to identify individuals and their relationship with society and their status with power. Bourdieu sought to connect his theoretical ideas with his own life experiences to best relate his work with people of society in his time. While doing so, he managed to create a different set of key concepts to carefully break down and explain how he believes that our social system is made up and why. Although he has many revolutionary concepts, my paper will mainly focus on three of them: habitus, capital, and field. Born in Denguin, a small village located in Southern France on August 1, 1930, Pierre Felix Bourdieu was born to a working class family. Growing up, he was greatly influenced by his father to pursue the best education possible that his country could offer; because of this, Bourdieu ended up getting accepted to one of the best and most prestigious universities in France--the Ecole Normale Superieure in Paris. This is where he studied philosophy under Louis Althusser a famous Marxist thinker. After finishing school and receiving his doctorate, Bourdieu went to Algeria in 1958 where he obtained a teaching position. During his stay, he performed ethnographic fieldwork among the Kabyle people, an indigenous group...
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...PIERRE BOURDIEU *1930, frz. Soziologe, Kulturphilosoph, Zeitkritiker beschäftigte sich mit vielen „Nichtigkeiten“ des Alltags (Fotos, Kleidung) Geschmäcker rein gesellschaftlich ihre Verschiedenheit ist berechenbar und nicht zufällig Intellektuelle in der Gesellschaft „als Beherrschte Teil der Herrschenden“, d.h. sie sitzen zwar nicht am Schalthebel der Macht gehören jedoch als Meinungsführer dennoch zu den Herrschenden Theorie der Praxis theoretischer Hintergrund: Marx, Weber, Durkheim, Levi-Strauss Bourdieu setzt sich v.a. mit Levi-Strauss, dem Begründer des Strukturalismus auseinander Strukturalismus: es besteht ein enger Zusammenhang zwischen den Sprachstrukturen und der Kultur einer Gesellschaft; allen Kulturen liegt eine bestimmte Kultur zugrunde es gibt soziale Phänomene Abgrenzung vom Objektivismus Bourdieu grenzt sich vom Strukturalismus Levi-Strauss’ ab (Objektivismus) B. strebt soziologischen Strukturalismus an (als Gegensatz zum symbol. Strk.) Symbolischer Strukturalismus (Objektivismus): Versuch, symbolische Systeme in den Griff zu bekommen (Sprache, Literatur) Soziologischer Strukturalismus: Zusammenhang zwischen der Struktur der symbolischen Systeme und den gesellschaftlichen Strukturen suchen Es gibt nicht Gesellschaft und dann den Symbolismus Gesellschaft ist zwangsläufig symbolisch, weil die Menschen verschieden sind Diese Unterschiede lassen sich nicht allein auf der symbolischen Ebene klären neben den objektivistischen...
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...Pierre Bourdieu’s theories on the nature of social class and social identity. What are the two main elements or concepts of his theories? Provide a detailed example for each element. (6 pts) Because social class is the relation to the means of production and social identity relates to the portion of an individual’s self-concept derived from perceived membership in a social group, Bourdieu identified two additional key factors that contribute to the imitations placed on individuals. These were the concepts of habitus and cultural capital. Habitus describes the self-perceptions and beliefs that develop as part of one’s social identity and shape one’s conceptions of the world and where one fits in. Habitus presents itself when one is making life-impacting decisions like choosing between a career or a college education. Bourdieu proposes that human pervasiveness concerning questions like why one chooses to attend college, what to major in, who to befriend, comes from habitus. The second element of his theories is cultural capital, the knowledge, habits, and tastes learned from parents and family that individuals can use to gain access to scarce and valuable resources in society. An example of this is how parents with more money are able to give their children many more opportunities to travel, learn languages, take music lessons, have enriching summer experiences and other luxuries that others wouldn’t have access to. (Guest, 404) ...
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...Africa in 2004 and 2007. We report on the differences between male and females students access to and use of ICTs for learning. In particular we note that whilst equal opportunities do largely exist for both genders, there are subtle differences in terms of female students practical access and sense of personal agency. Findings about use are complicated with male students using ICTs more frequently particularly in the sciences disciplines and for activities such as information seeking and communication (in contrast to research elsewhere). In order to try and better understand our findings we explore four different theoretical perspectives namely; Bourdieu’s notion of habitus; Feminist Standpoint Theory; Critical Information Systems Theory; and Expectations States Theory. We then suggest using Bourdieu’s notion of habitus as we believe it offers us the most flexibility whilst enabling a gender focus to be maintained,. Introduction Research findings about gender differences and ICT access and use are complex and contradictory. While only a decade ago researchers were united about gender difference with regards to ICT access and use, recent discussions about gender divides are less emphatic, but more varied. Although more studies are now reporting no gap between men and women with regards to ICT use in education (Rice and Katz 2003; Pejout 2004; Wasserman and Richmond-Abbott 2005), others are noting that differences continue to exist, but more subtly than was previously the case...
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...came from a family of so called “privilege”. Little did I know, It was not just for hard core criminals, it was opened to those of privilege as well. On June 29th, 2013, I entered a social environment with no idea how to act, feel, or behave. Jail really caused me to expand my habitus and embark on a new reality that I would experience for the next two weeks. Habitus, a concept coined by Pierre Bourdieu, has been used to explain the mechanism of social reproduction. Habitus is used as a reference to a set of dispositions, beliefs, or behaviors that one internalizes through social structures. Habitus is not something that one is aware of but more “second nature”. Not only did I change my habitus, I was surprised at how easy it was (similar to second nature). From the time I stepped into the LA county bus I decided I needed to immediately turn into survival mode. I could feel the energy around me and quickly picked up signs of a threat. I stopped crying and turned detached and alert. As the bus arrived at the jail I felt immense fear. Fear of what could happen and fear of the unknown environment. I knew I would learn how things were done around there and what behaviors were acceptable. To change my habitus in this setting, I had to gain a special type of capital. This meant looking and understanding my hierarchy in this institution and using it to my advantage. To “survive” I observed what the guards expected of me and what the other inmates expected. Realizing where I stood on...
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...handler om at finde nye udtryksformer, der kan formidle en kritik af kulturelle og samfundsmæssige forhold. Kunstneren Marco Evaristti har siden 80’erne skabt værker der stiller spørgsmål til det samfund vi lever i. Han afsløre og visualisere tabuer som vi ellers vender ryggen til. På denne måde opstår der kommunikation mellem ham som kunstner og os som publikum. Jeg har i min opgave forsøgt at redegøre for Evaristti som kunstner, samt analyseret de 2 værker Crash og Helena. Jeg har analyseret på baggrunden for forargelsen og fascinationen af disse værker og har undersøgt hvilke muligheder og begrænsninger kunst kan have som kommunikationsmiddel. Til dette har jeg foretaget mig 4 interviews på bagrund af min viden fra Bourdieus smags, habitus og kapitalbegreber samt spørgsmålet ” Har nogle mennesker bedre forudsætninger for at forstå kunst end andre”. Synopsis Titel | Kommunikation muligheder og begrænsninger - Kunst som kommunikation med udgangspunkt i Marco Evaristti | Fagkombination | Dansk/ samfundsfag | Problemformulering *) | Kunstneren Marco Evaristti er kendt verden over for Guldfisk i blendere, lolitadukker, pumpemaskiner, sæd samt blod –og heroinmalerier. Hans værker vækker forargelse og provokere os, samtidig med at vi vil vide...
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...ways in which people conduct their lives in relation to one another and social institutions. Bourdieu’s main focus was involved with the dynamics of power in society, and especially the differing ways in which power is transferred and how social order is maintained within generations. Bourdieu defines that there are three different types of capital which are economic capital, cultural capital and social capital. Economic capital is what we have, cultural capital is what we know and social capital is who we know. All three of these capitals are linked together which define our habitus. The habitus is defined as the mental structure through which we interact with the social world. It is a built in, subconscious way that we perceive and categorize things in the world, because of how we are raised, without knowing that we’re doing it, that structures our tastes and actions. Individuals internalize their habitus...
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...education. Nevertheless, this basic assumption excludes smokers, since most of them have highly unstable families, characterized by family members that are disabled, dead, or involved in illegal activities. Instead of from their families and adults in general, smokers gain emotional and social support from peers with similar living condition in the neighborhood. Through interaction with hard-living peers, smokers develop a “hard-living habitus”. According to Bourdieu, “habitus” is the unconscious exhibition of cultural knowledge and disposition representing the social environment in which one grows up and lives. The “hard-living” habitus consists of familiarity with deviant behaviors, such as drug using and dealing, and worldviews cultivated through hard-living lives, including the cynical view of the family value as well as the fear and distrust of adult and social authority due to their or their parents’ illicit activities. Therefore, in contrary to the preps, whose habitus cultivated at home suit the value of the education system, smokers’ habitus is incompatible with the school courses and activities that value middle-class approach of achieving success. Since neither the middle-class status-group, represented by the preps and the school personnel, and smokers themselves could understand smokers’ poor school performance in terms of class inequality, they suffer discomfort and frustration resulted from other groups’ judgment, thereby further resisting school-sanctioned standards...
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