The sociology of Pierre Bourdieu and researching education policy

Bourdieu did not write anything explicitly about education policy. Despite this neglect, we agree with van Zanten that his theoretical concepts and methodological approaches can contribute to researching and understanding educational policy in the context of globalisation and the economising of it. In applying Bourdieu's theory and methodology to research in education policy, we focus on developing his work to understand what we call 'cross-field effects' and for exploring the emergence of a 'global education policy field'. These concepts are derived from some of our recent research concerning globalisation and mediatisation of education policy. The paper considers three separate issues. The first deals with Bourdieu' s primary 'thinking tools', namely practice, habitus,capitals and fields and their application to policy studies. The second and third sections consider two additions to Bourdieu's thinking tools, as a way to reconceptualise the functioning of policy if considered as a social field. More specifically, the second section develops an argument around cross-field effects, as a way to group together, research and describe policy effects. The third section develops an argument about an emergent global education policy field, and considers ways that such a field affects national education policy fields.

Pierre Hadot (1922-2010)

Pierre Hadot, classical philosopher and historian of philosophy, is best known for his conception of ancient philosophy as a bios or way of life (manière de vivre). His work has been widely influential in classical studies and on thinkers, including Michel Foucault. According to Hadot, twentieth- and twenty-first-century academic philosophy has largely lost sight of its ancient origin in a set of spiritual practices that range from forms of dialogue, via species of meditative reflection, to theoretical contemplation. These philosophical practices, as well as the philosophical discourses the different ancient schools developed in conjunction with them, aimed primarily to form, rather than only to inform, the philosophical student. The goal of the ancient philosophies, Hadot argued, was to cultivate a specific, constant attitude toward existence, by way of the rational comprehension of the nature of humanity and its place in the cosmos. This cultivation required, specifically, that students learn to combat their passions and the illusory evaluative beliefs instilled by their passions, habits, and upbringing. To cultivate philosophical discourse or writing without connection to such a transformed ethical comportment was, for the ancients, to be as a rhetorician or a sophist, not a philosopher. However, according to Hadot, with the advent of the Christian era and the eventual outlawing, in 529 C.E., of the ancient philosophical schools, philosophy conceived of as a bios largely disappeared from the West. Its spiritual practices were integrated into, and adapted by, forms of Christian monasticism. The philosophers’ dialectical techniques and metaphysical views were integrated into, and subordinated, first to revealed theology and then, later, to the modern natural sciences. However, Hadot maintained that the conception of philosophy as a bios has never completely disappeared from the West, resurfacing in Montaigne, Rousseau, Goethe, Thoreau, Nietzsche, and Schopenhauer, and even in the works of Descartes, Spinoza, Kant, and Heidegger.

Hadot’s conception of ancient philosophy and his historical narrative of its disappearance in the West have provoked both praise and criticism. Hadot received a host of letters from students around the world telling him that his works had changed their lives, perhaps the most fitting tribute given the nature of Hadot’s meta-philosophical claims. Unlike many of his European contemporaries, Hadot’s work is characterized by lucid, restrained prose; clarity of argument; the near-complete absence of recondite jargon; and a gentle, if sometimes self-depreciating, humor. While Hadot was an admirer of Nietzsche and Heidegger, and committed to a kind of philosophical recasting of the history of Western ideas, Hadot’s work lacks any eschatological sense of the end of philosophy, humanism, or the West. Late in life, Hadot would report that this was because he was animated by the sense that philosophy, as conceived and practiced in the ancient schools, remains possible for men and women of his era: “from 1970 on, I have felt very strongly that it was Epicureanism and Stoicism which could nourish the spiritual life of men and women of our times, as well as my own” (PWL 280).

Book review: Picturing Algeria by Bourdieu, Pierre

A review of the 2012 English translation of Pierre Bourdieu's Picturing Algeria.
Picturing Algeria presents passages from the French sociologist's texts on Algeria with photographs taken during his period of national service in Algeria as a young academic and his subsequent appointment as a university lecturer in Algiers, and an interview conducted towards the end of his career.

Controlling the philosophical imaginary: reading Pierre Hadot with Luiz Costa Lima

This essay proffers a critical complement to Luiz Costa Lima's claims concerning the nature, history, and control of the imagination in Western culture. Accepting the wide scope of Costa Lima's critical claim about the socio-political control of imaginative literature in Western history, we claim that Pierre Hadot's work on philosophy as a bios in the ancient West cautions us lest we position philosophy in this history as always and necessarily an agency of control. At different times, philosophy has rather stood as an ally in practicing and promoting forms of criticity, and the playful, creative, and transformative envisaging of alternative ways of experiencing the world Costa Lima theoretically celebrates in literary fiction. Any critique of philosophy as always opposed to the critical imagination can only stand, we have argued, relative to philosophy as conceived on what Hadot suggests is but one, albeit the now hegemonic model: namely, as a body of systematic rational discourses, including discourses about the literary, poetics, and imaginary. What this vision of philosophy misses, Hadot shows, is how the ancient conception of philosophy (which survives in figures like Montaigne, Nietzsche, and Goethe) as a way of life promoted distinctly literary, aesthetic, and imaginative practices; first, to assist in the existential internalisation of the schools' ideas; secondly, to envisage in the sage and utopias edifying counterfactuals to help students critically reimagine accepted norms; and thirdly, in the conception of a transformed way of living and perceiving ‘according to nature’, whose parameters of autonomy and pleasurable contemplation of the singularity of the present experiences anticipate the experiences delineated in modern aesthetic theory.

Constructing girlhood through the periodical press, 1850-1915

Focusing on six popular British girls' periodicals, Kristine Moruzi explores the debate about the shifting nature of Victorian girlhood between 1850 and 1915. During an era of significant political, social, and economic change, girls' periodicals demonstrate the difficulties of fashioning a coherent, consistent model of girlhood. The mixed-genre format of these magazines, Moruzi suggests, allowed inconsistencies and tensions between competing feminine ideals to exist within the same publication. Adopting a case study approach, Moruzi shows that the Monthly Packet, the Girl of the Period Miscellany, the Girl's Own Paper, Atalanta, the Young Woman, and the Girl's Realm each attempted to define and refine a unique type of girl, particularly the religious girl, the 'Girl of the Period,' the healthy girl, the educated girl, the marrying girl, and the modern girl. These periodicals reflected the challenges of embracing the changing conditions of girls' lives while also attempting to maintain traditional feminine ideals of purity and morality. By analyzing the competing discourses within girls' periodicals, Moruzi's book demonstrates how they were able to frame feminine behaviour in ways that both reinforced and redefined the changing role of girls in nineteenth-century society while also allowing girl readers the opportunity to respond to these definitions.

Phryssonotus novaehollandiae Silvestri, 1923 : the sole Australian representative of the millipede Family Synxenidae

Examination of synxenid millipedes from a number of collections confirms that Phryssonotus novaehollandiae is the sole representative of the genus and family in Australia. P. novaehollandiae was found to have the most widespread distribution of any native Australian millipede species. It occurs in a range of well-drained habitats including heathlands, woodlands and coastal scrub. Several thelytokous (female only) populations were found in coastal areas of south eastern Australia.

Genome sequence of the Lotus corniculatus microsymbiont Mesorhizobium loti strain R88B

Mesorhizobium loti strain R88B was isolated in 1993 in the Rocklands range in Otago, New Zealand from a Lotus corniculatus root nodule. R88B is an aerobic, Gram-negative, non-spore-forming rod. This report reveals the genome of M. loti strain R88B contains a single scaffold of size 7,195,110 bp which encodes 6,950 protein-coding genes and 66 RNA-only encoding genes. This genome does not harbor any plasmids but contains the integrative and conjugative element ICEMlSym(R7A), also known as the R7A symbiosis island, acquired by horizontal gene transfer in the field environment from M. loti strain R7A. It also contains a mobilizable genetic element ICEMladh(R88B), that encodes a likely adhesin gene which has integrated downstream of ICEMlSym(R7A), and three acquired loci that together allow the utilization of the siderophore ferrichrome. This rhizobial genome is one of 100 sequenced as part of the DOE Joint Genome Institute 2010 Genomic Encyclopedia for Bacteria and Archaea-Root Nodule Bacteria (GEBA-RNB) project.

Genome sequence of the Lotus spp. microsymbiont Mesorhizobium loti strain NZP2037

Mesorhizobium loti strain NZP2037 was isolated in 1961 in Palmerston North, New Zealand from a Lotus divaricatus root nodule. Compared to most other M. loti strains, it has a broad host range and is one of very few M. loti strains able to form effective nodules on the agriculturally important legume Lotus pedunculatus. NZP2037 is an aerobic, Gram negative, non-spore-forming rod. This report reveals that the genome of M. loti strain NZP2037 does not harbor any plasmids and contains a single scaffold of size 7,462,792 bp which encodes 7,318 protein-coding genes and 70 RNA-only encoding genes. This rhizobial genome is one of 100 sequenced as part of the DOE Joint Genome Institute 2010 Genomic Encyclopedia for Bacteria and Archaea-Root Nodule Bacteria (GEBA-RNB) project.