“Similarly to how Arendt saw the process of becoming thoughtful as a reaction to actual events, Bourdieu claims that reflexivity, the temporary ability for us to reflect upon and change our social practices (which include thoughtfulness), is a reaction to the world. […] Arendt’s life cause her to become not just thoughtful, but reflecting on her own thoughtfulness, allows Arendt to develop her ideas about the connection between thoughtfulness and morality […] Similarly, Bourdieu wrestled with internal conflicts which, in a similarly meta-reflexive action, helped him develop the concept of cleft habitus. […] Thinking about how doxa affects social practices, which include both the social practice of thinking as such, and reflexivity, can then help us understand how doxa themselves can be considered forms of capital. […] we might say that Arendt’s refusal to systematise her thinking was due to her cleft habitus, as a fractured habitus could perhaps only contain fractured doxa- a habitus without a bannister.” … More Arendt’s “Thoughtfulness” & Bourdieu’s “Reflexivity”: Differences, Similarities & Consequences | Part 1