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Habitus described as “a system of structure, structuring dispositions…which is constituted in practice and is always oriented towards practical functions” In other words, the habitus could be understood as a structure of the mind and emotions characterized by a set of acquired schemata, sensibilities, dispositions and taste.〔Scott, John & Marshall, Gordon (eds) ''A Dictionary of Sociology'', Oxford University Press, 1998〕 The particular contents of the habitus are a complex result of embodying social structures—such as the gender, race, and class discrimination embedded in welfare reforms—that are then reproduced through tastes, preferences, and actions for future embodiment.〔Nicholas Brown and Imre Szeman (eds). Pierre Bourdieu: Fieldwork in Culture〕 The habitus can be seen as counterpoint to the notions of rationality that are prevalent within other disciplines of social science research, as it relativizes the notion of an actor's 'best interest' through attention to the cultural definition of 'best'. It is perhaps best understood in relation to the notion 'field', which describes the dialectical relationship between individual agents (habitus) and the contextual environment (field). Habitus is one’s physical and psychological demeanor as a result of habits developed over a period of time. It develops a person’s attitudes towards society and influences the way that an individual reacts to the world around them. Habitus is a structuring feature of life and is determined by a series of influences on the individual, such as one’s socio-economic status, family, religion, education and ethnicity. That is, the attitudes, mannerisms, ideologies, actions and habits that a person has been subjected to in their life manifests to create the person that they are today. Therefore, an individual is a result of the internalised influences throughout their life. Habitus is produced by an individual’s position in the social structure. As a result of understanding their place in the social structure, an individual is able to determine what is achievable or possible in their life. The consequences of the development of habitus are large: Bourdieu argued that the reproduction of the social structure results from the habitus of individuals (Bourdieu, 1987). == Origins == The concept of habitus has been used as early as Aristotle but in contemporary usage was introduced by Marcel Mauss and later re-elaborated by Maurice Merleau-Ponty and Pierre Bourdieu. Bourdieu elaborates on the notion of Habitus by explaining its dependency on history and human memory. For instance, a certain behaviour or belief becomes part of a society's structure when the original purpose of that behaviour or belief can no longer be recalled and becomes socialized into individuals of that culture. Loïc Wacquant wrote that habitus is an old philosophical notion, originating in the thought of Aristotle, whose notion of ''hexis'' ("state") was translated into ''habitus'' by the Medieval Scholastics. Bourdieu first adapted the term in his 1967 postface to Erwin Panofsky's ''Gothic Architecture and Scholasticism''.〔(Review ) of Holsinger, ''The Premodern Condition'', in ''Bryn Mawr Review of Comparative Literature'' 6:1 (Winter 2007).〕 The term was earlier used in sociology by Norbert Elias in ''The Civilizing Process'' (1939) and in Marcel Mauss's account of "body techniques" (techniques du corps). The concept is also present in the work of Max Weber, Gilles Deleuze, and Edmund Husserl. Mauss defined habitus as those aspects of culture that are anchored in the body or daily practices of individuals, groups, societies, and nations. It includes the totality of learned habits, bodily skills, styles, tastes, and other non-discursive knowledges that might be said to "go without saying" for a specific group (Bourdieu 1990:66-67) — in that way it can be said to operate beneath the level of rational ideology. According to Bourdieu, habitus is composed of: 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Habitus (sociology)」の詳細全文を読む スポンサード リンク
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