Bourdieu with Leifer


For some reason we have been preoccupied with Eric Leifer of late. From Kieran re-interpreting strong performativity in Leiferian terms, to Brayden dredging up some obscure papers, to a synchronized response by Brayden and Fabio to the effect that the cure to dealing with the subjects that are hard to explain in contemporary social science is “robust action” (the concept of robust action is Padgett and Ansell’s (1993) elaboration of Leifer’s (1988) idea of “local action”).

There is good reason to be preoccupied with Leifer. He offers the closest that there is in network structuralism to a “practice theory.” That is a theoretical account, not derogatory to the lay actor, that tell us how networks are “performed” by skillful social agents (as Fabio and Brayden noted, Fligstein has attempted to do something similar for the institutionalist structuralism). It would be no surprise if accounts similar to Leifer had been “adumbrated” (in the Mertonian sociology of knowledge sense) by other practice theorists. I offer you one such adumbration.

Here is a Leiferian quote from The Logic of Practice which might interest econ soc heads out there:

…the anthropologists…would have been less inclined to use the language of the mechanical model [potshot at Levi-Strauss] if, when considering exchange, they had thought not only of the potlatch or the kula but also of the games they themselves play in social life, which are expressed in the language of tact, skill, dexterity, delicacy or savior-faire, all names for practical sense; and exchanges in which hermeneutic errors are paid for instantly, such as the exchange of blows, discussed by George H. Mead (1962: 42-43), in which each stance of the opponent’s body contains cues which the fighter has to grasp while they are still incipient, reading in the hint of a blow or a sidestep the future that it contains, that is, the blow or a ‘dummy’ [fake].

Returning to polite conversation, a stereotyped linking of stereotypes, they would have discovered the unceasing vigilance that is needed to manage this interlocking of prepared gestures and words; the attention to every sigh that is indispensable, in the use of the most ritual pleasantries, in order to be carried along by the game without getting carried away by the game beyond the game, as happens when simulated combat gets the better of the combatants; the art of playing on the equivocations, innuendos and unspoken implications of gestural verbal symbolism that is required, whenever the right objective distance is in question, in order to produce a refusal, and to maintain uncertainty about intentions that always hesitate between recklessness and distance, eagerness and indifference. One thus only has to go back to one’s own games, one’s own playing of the social game, to realize that the sense of the game is at once the realization of the theory of the game and its negation qua theory (Bourdieu 1990: 81).

Sociology is a contact sport, but the really good sociologists, like all other skillful social actors, don’t really have to make contact (all of the time).

Written by Omar

April 2, 2007 at 8:10 pm

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