The Foundation Of Social World: From Dualism To Duality

The problem of"what is the society?"is not only the foundation of social science, but also the foundation of sociology. In Bourdieu's social theory, enquiry into society is not only the knowledge endeavour, but also the concern of knowledge politics. Bourdieu says clearly that his endeavour takes the historical analysis which carries on the contemporary society's specific nature as the premise and tries to construct a generalized anthropology. With this problem, Bourdieu asks how the weight that social world puts on agent can be presented.Bourdieu opposes the approach that regards the society as the entity matter structure, and thinks that this structure can be touched and be sensible; he also opposes the way that regards the society as the representation and the will, and thinks these can be presented in sensation. In other words, he opposes that in the dualism of society and individual, the matter and the spirit, the structure and the agent and so on try to seek where the society is. In this way, the point about society in Bourdieu's social theory regards the society as the organic body which is constructed by its practice and its culture. In his theory, the social world already exists in the body, namely in the habitus; exists in the matter, namely in the field. So, the social world exists in the image of duality. But precisely here, Bourdieu has realized the object of sociological research from the relation of "the society to individual" to the relation of "the field to the habitus" .The answer for "what is society", is directly based on the explanation of duality, not of the dualism paradigm.The article is based on the core concept "doxa", which is most important for Bourdieu's social theory. In the culture of the Greek, its meaning is "the opinion", we understand it in action or in daily life as"doxa". Sometimes in order to understand it, I also translate it into "the relation of faith". But at the same time, the relation of doxa manifests not only the belief to the social world, but also in the body (habitus of agent) and in the matter (the field ) , that is to say , presents in the practice. By way of the relation of doxa, the social world also exists through two ways: that is, between the history objectified in things, in the form of institutions, and the history incarnated in bodies. In other words, the social world exists in the body (habitus), also exists in the matter (field), settled down itself through the two ways. And sociological object investigates the historical relation between habitus and field.Based on this foundation, through explaning the intrinsic mechanism which "doxa" contains, we also may find the source of understanding these concepts of practical logic, field, and habitus. More importantly, according to this explanation, it may extend to the concept of symbolic violence or the symbolic power. This symbolic behavior is a process in which the meaning and the symbol are imposed on others, and this process by way of the misrecognition presents legal process, namely non-violence, or non-power. The process is connected with the body which is neglected for a long time in the social theory. Thus, in the modern society's politics, there is the statement of "bodily politics". So, the concept of "doxa" is significant for the analysis of the question about the political legitimacy in the modern society.While this "doxa", as one analysis to the modern society, becomes a basic characteristic of the modern society (even in the history of the entire social world), or also may say, the modern society's certain basic characteristics are based on "doxa". In order to explan the power, it involves the expansion of the concept of "doxa". The doxa, as the prereflexive acceptance to social world, is affirmation and misrecognition to the boundary and confirmation. So-called boundary here refers to the difference that a kind of classification and ritual of institution cause, and the power is realized precisely through affirmation and misrecognition, which is the symbolic power. Here, we analyse the intrinsic connection of power, doxa and classification, and on the basis of this connection, we analyse legitimacy and symbol. In other words, in the real world there are many classifications, and they are non-neutrality but come to political issues. The issue is the function of symbolic power and action of institution. Special form of the symbolic rule is promoted through the classified collective behavior which produced significant difference along with the social group and the category, the former is displayed from the negative aspect, and the latter is impressed by the difference. But the education in Bourdieu's theory refers to a miniature analysis to the production and the reproduction of the culture and the doxa, thus also to the production and the reproduction of the social world. The education has produced and reproduced each kind of classified scheme, the division principle, the rank structure of capital assignment as well as myth-like worship to them. But analysis which is done in this, constituted social basis of the political philosophy analysis. Also precisely in these analyses, Bourdieu expand on the symbolic violence, the symbolic power. It is obvious that these concepts are based on the concept of doxa. In other words, if not prereflexive acceptance of audiences to each kind of classified scheme, each kind of power is unable to be presented by way of symbolic violence. It is weak if all analyses that have been done above did not refer to the field of social science which is core of doxa. The analysis to the field of social science caused the presence of practical and reflexive sociology. The social science on the one hand produces various doxa, simultaneously also produce doxa to doxa. This is a very unusual field, which has certain of autonomy, simultaneously actually accomplice with the social structure, thus it is conservative.To Bourdieu, the social scientists all are unconsciousness to the unconsciousness themselves. If it is so, it is essential that one kind of reflexive idea is present, and this also constituted the approach of reflexive sociology's presence. So-called reflexion is one kind of rethink based on reflexion to doxa that exists in the social science as well as social scientist own. This content constituted the part of "politics, science, and reason". Simultaneously, our analysis may not limit to this analysis above, in other words it cannot limit to the clarifying and the break with some epistemology, but must seek to the road of liberation, that is to analysis to institution. The scientific field is also an argument place, but the way that solves the argument only lie in agreement attained by way of exercising of reason. The reason lies in that a genuine scientific field, should be this kind of space, in here, the researchers can obtain agreement about the grounds which their dissents to each one base on,also about ways which we utilize to solve these dissents. To reveal the doxa, the goal is to attain freedom. Where do the freedoms comes from? In here, Bourdieu try to seek the road toward actually to politics of knowledge, namely obtain the free and the possibility in the knowledge, thus, this is one way relied on history. Then, it is not difficult to understand that, why do the rethink to knowledge, or the reflexive sociology enter; also not difficult to understand why is the knowledge community or the construction of institution important.From this, we can say that the structure of this paper is based on the relation between mental and classification, and the concepts of mental and classification which are analysed by Durkheim in the study of classification and by Strauss in the study of primitive thought is core to society. To differentiate dualism, Bourdieu argues that the social world exists in two ways. The first way is the socialized body, namely habitus, the other way is the historical institution, namely field. The relation is ontological complicy between the field and the habitus. In this foundation, Bourdieu's social theory is based on double structure of society (ontological complicy between mental structure and social structure), that is constitutive relation between the double structure and the symbolic practice. The presupposition has provided the most covert foundation for the legitimacy of the social control in the contemporary society. But the pursuit of legitimacy is based on the presupposition. The legitimacy lies in the doxa, while the doxa is based on the ontological complicy of double structure, which becomes the relation of collusion. In Bourdieu's theory, the most remarkable characteristic of the contemporary society is that the country plays the role of Central Bank of symbolic capital. This operation of the function transforms each form of capitals (economical capital, cultural capital and social capital) into the symbolic capital, thus appearance of each kind of control is the non-control form, and also transforms each kind of power into the non-power, which is the operation of symbolic violence. Under this situation, the function of liberation of reason has appeared, that is, only reling on the reason can the society expel the demon. This is Bourdieu's social philosophy, political philosophy, and liberated theory.