Doxa (sociology)
Doxa ( ancient Greek δόξα dóxa , opinion ') describes a concept by the French sociologist Pierre Bourdieu . Doxa describes all beliefs and opinions that a society accepts as real or true without questioning. These beliefs are not questioned in a society or in a field , but are taken for granted or obvious. In essence, Doxa describes a series of assumptions about reality and things taken for granted in a society that are neither criticized, debated or questioned.
Every society has its own doxa. In terms of content, societies differ in terms of which assumptions and constructions of reality they take as self-evident or real . For Bourdieu, the Doxa is above all a historical and social product.
Doxa, orthodoxy, heterodoxy in societies
The doxa is often used by Bourdieu in the context of the terms orthodoxy and heterodoxy . As a model, the three concepts divide all social convictions and constructions of reality into three categories: the controversial ( heterodoxy ), the majority opinion ( orthodoxy ) and the obvious (doxa).
Bourdieu understands heterodoxy to be all opinions, ideas and assertions that are hotly debated and controversial in a society. Heterodox content is regularly discussed and there is a lively discussion about this content. There is no general opinion or consensus because the opinions and beliefs are very diverse.
By contrast, Bourdieu understands orthodoxy to be collective beliefs and assumptions about reality that the vast majority of society is convinced of. Orthodox content is only occasionally questioned or attacked. Majority opinions, collective realities and consensus thinking fall within the realm of orthodoxy.
Heterodoxy and orthodoxy have in common that they have to be linguistically stabilized on a regular basis. Through communication, the content is produced again and again and thus stabilized.
By Doxa, Bourdieu understands all beliefs, classifications and assumptions that are taken for granted. In addition, people in a society are more or less aware of what constitutes a collective opinion or issue. Neither point, however, apply to the doxa: According to Bourdieu, doxic beliefs about reality are not known to people, nor are they regularly stabilized by language. They are perceived by people as self-evident, natural, or incontestable. Doxic beliefs are therefore almost never critically questioned in societies and evade public discourse and debates.
"Paradoxically, nothing is more dogmatic than a doxa, this ensemble of fundamental beliefs that do not even have to be affirmed in the form of an explicit, self-conscious dogma ."
Nevertheless: Social change is a core element of every society. According to Bourdieu, what is perceived as orthodox or heterodox or doxic inevitably changes over long periods of time. In fact, doxic content, especially in times of crisis and upheaval, can suddenly be debated and attacked. The doxa of a society is therefore by no means set in stone. Conversely, opinions that were previously considered controversial in a society can be taken for granted at a later point in time.
Applications
Bourdieu uses the vague theoretical framework of the Doxa and applies it to his other research subjects. The following are examples of how Bourdieu related the doxa to his other theories to which he devoted himself in the course of his life.
It is important to emphasize: The following is therefore not a uniform, coherent or even supplementary theory. The opposite is the case, Bourdieu uses the findings from the vague or general Doxa theory and applies them to specific objects of investigation or other theories.
Doxa and domination
The analysis and criticism of power and rule in different cultures and historical periods permeates Bourdieu's works. According to Bourdieu countless are forms of rule of the past and the present to a high degree arbitrary. This arbitrary character is emphasized in many places. This means that forms of domination differ greatly in terms of content and structure. Despite these great differences, most rulers manage to gain legitimacy in society. Bourdieu sees one reason for this in the doxa: non-questionable self-evident facts, that is, certain doxic convictions, stabilize and legitimize rule. The Doxa also makes the structures of rule invisible and veiled. Rule is then no longer perceived by the subjects as rule, but interpreted as self-evident, natural, legitimate or necessary.
"Every ruling order shows the tendency - albeit on a different level and with different means - to naturalize its specific arbitrary character."
Ruling groups thus benefit from helping to shape the Doxa in a society or a field. The Doxa ultimately has a stabilizing effect on rule.
Doxa and Field
Bourdieu not only uses the concept of doxa for entire societies, but also integrates the concept into his field theory. Fields are independent social systems (economy, politics, law, religion, art etc.). Competition for resources, power, truth , interpretations of reality and much more. are ubiquitous and a core element of fields.
Although fields are primarily characterized by their conflictual character, Bourdieu also sees certain beliefs about reality and practices in all fields that are not debated and are considered self-evident. Each field has its own doxa. Certain realities, beliefs, norms, rules, practices and actions are simply taken for granted or unquestioned by the participants in a field.
criticism
Bourdieu is criticized for having blurred the concept of doxa from other terms. In addition, he always only devotes himself to the concept of Doxa in pieces and scattered across various works.
Individual evidence
- ↑ a b c d Andreas Koller: Doxa . In: Gerhard Fröhlich , Boike Rehbein (ed.): Bourdieu manual. Life - work - effect . JB Metzler, Stuttgart and Weimar 2009, ISBN 978-3-476-02235-6 , pp. 79–80, here p. 79.
- ↑ Bärlösius, Eva (2006): Pierre Bourdieu. 2nd Edition. Campus publishing house. P. 28.
- ↑ Bourdieu, Pierre (1985): Social Space and “Classes”. Lecon sur la lecon. Two lectures. Surkamp. Frankfurt am Main. P. 51 & 55f.
- ↑ Bourdieu, Pierre (2014): The subtle differences. Critique of social judgment. 22nd edition. Surkamp. Frankfurt am Main. P. 106.
- ↑ Crossley, Nick (2005): Doxa (chapter), In: (ders.): Key Concepts in Critical Social Theory. London. Legend. P. 67f.
- ↑ Bourdieu, Pierre (2010): Meditations. On the Critique of Scholastic Reason. First edition. Frankfurt am Main. P. 24.
- ↑ Bourdieu, Pierre (2000): The religious field. (Ed.): Schultheiß, Franz et al. Constancy. P. 83f.
- ^ Crossley, Nick (2005): p. 69.
- ↑ Wayand, Gerhard (1998): Pierre Bourdieu: Break up the silence of the Doxa. In: Peter Imbusch (ed.): Power and rule. Social science concepts and theories. Wiesbaden. pp. 221-237. P. 221.
- ↑ Bourdieu, Pierre & Passeron, Jean-Claude (1973): Foundations of a theory of symbolic violence. In: Jürgen Habermas et al. (Ed.): Theory. Surkamp. Frankfurt am Main. P. 35.
- ↑ Bourdieu, Pierre (1979): Draft of a theory of practice. P. 330.
- ↑ Bourdieu, Pierre: Draft of a theory of practice. on the ethnological basis of Kabyle society. P. 324.
- ^ Crossley, Nick (2005): p. 69.
- ↑ Bourdieu, Pierre (2010): Meditations. P. 19f.
- ^ Deer, Cécile (2014): Chapter 7.