Arendt’s “Thoughtfulness” & Bourdieu’s “Reflexivity”: Differences, Similarities & Consequences | Part 2

“In order to prevent future moral catastrophe, we need to encourage thoughtfulness and discourage thoughtlessness. In order to do this, we need to include philosophers’ biographies when considering their philosophies. […] Nixon ends by admitting how he believes too much thoughtfulness could lead to mental quagmire, as in Heidegger, thoughtlessness would lead to more Eichmanns, and points to Mendelssohn, whom befriended a teenage Arendt, as giving an example of how to foster thinking. It’s a nice sentiment, and we can agree Mendelssohn did a good thing, however by leaving it there, Nixon fails to follow his own call to action.

Biography does indeed need to be considered when thinking about thinkers and their thoughts- what this really means is we cannot think about thought alone; the material reality and its influences on a persons thoughts and actions is necessary to truly understand either.” … More Arendt’s “Thoughtfulness” & Bourdieu’s “Reflexivity”: Differences, Similarities & Consequences | Part 2

Arendt’s “Thoughtfulness” & Bourdieu’s “Reflexivity”: Differences, Similarities & Consequences | Part 1

“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