Bourdieu series, post #1
And one is tempted to say, contrary to the moralists who insist on pure intentions, that it is good that it should be so. No one can any longer believe that history is guided by reason; and if reason, and also the universal, moves forward at all, it is perhaps because there are profits in rationality and universality so that actions which advance reason and the universal advance at the same time the interests of those who perform them (Bourdieu 1997:126).
Bourdieu argues not only that the political project of universality is inescapable—i.e., that someone (or some group or class) will succeed in defining the contents of the universal, even if others eschew the contest itself—he is also suggesting here that there is potential social value in the operations of universality. It is not only a matter of practical necessity in the terrain of politics that contenders claim and contest the symbols, contents, and products of universality; there is also a broader social good in the operation—potentially, at least, and however untidy. While the political operation of constructing, cultivating, and wielding broad unity, and of framing universality(/ies), does indeed obfuscate important differences, heterogeneity, and power concentrations within the constructed alignment—sometimes at great costs to particular groups, especially those that are already marginalized—it simultaneously bridges between the potent solidarity found within fields (and in-groups) and the broad inclusionary project of constructing a common society within which all particular groups and fields must coexist. Continue reading