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Pierre Bourdieu is a leading sociological contributor to the development of a complex,practical and nuanced understanding of class. Through his concept of habitus, Bourdieuexplored how social positions permeate the everyday day life of agents and can influencethe way they ‘live and think, eat, how they dress, love and organize their lives’. In thatsense, the concept of habitus seems to offer a theoretical line which could be thought ofas addressing Beck’s above critiques, even though Bourdieu does not fully assimilatehabitus to class (Sayer, 2005).
Beck’s critique of the concept of class as a useful sociological analytic emerges in thecontext of his social theory of individualization and reflexive modernization. Archer(2007: 37) critiques Beck’s analysis of individualization as the ‘antithesis of collectiveclass experience’ which she contrasts with Bourdieu’s theory of habitus, without beingfully satisfied with the latter on the grounds of its ahistoricity, and its exaggeration ofcontinuity, homogeneity and reproduction over discontinuity, difference and change.Habitus also downplays the significance of human intentionality and his agents do notconfront their circumstances but are part of them.布迪厄是一家领先的社会学因素的发展的复杂性，实用性和细致入微地了解类。通过他的习性概念，布迪厄探索社会地位如何渗透到每天的日常生活的代理商，并能影响他们生活，并认为，吃的，他们是如何打扮，爱和安排自己的生活' 。在这个意义上说，这个概念的习性似乎提供了理论线可以被认为是作为解决贝克上述的批评，尽管布迪厄不完全同化类的习性（萨耶尔，2005年） 。

贝克的批判类的概念作为一个有用的社会学分析出现在他的社会理论的背景下，个性化和自反性现代化。阿彻（ 2007年： 37 ）批评贝克的分析，个性化的“对立面集体类经验'这她对比布迪厄理论的习性，没有被充分满足，后者基于它的一个历史性的，和其连续性夸张，均匀性和再现过间断，差异和变化。惯习也淡化人的意向性的意义，他的代理人不面对他们的情况，但其中的一部分。
Is Bourdieu’s concept of habitus and interpretation of social conditioning still useful in acontext of social transformation towards contextually discontinuous forms of modernity?布迪厄的概念习性和解释仍然是有用的，在社会转型的背景下，对内容不连续形式的现代社会空调吗？
In her attempt to offer an alternative analysis, Archer (2007: 48) stresses how both thetheorization of reflexive modernity and Bourdieu’s usage of habitus contain“unacceptable assumptions about the history of routinization and reflexivity”. In brief,Beck et al. (2003) only recognize reflexivity as a recent effect of second (or late)modernity, whilst Bourdieu tends to ignore the possibility of lay reflexivity. Beck et al.’sarguments about individualization and reflexive modernization overemphasize change,fluidity, fragmentation, individualisation and the collapse of social structures (contextualdiscontinuity) when Bourdieu mainly gives pre-eminence to historical continuity,habituation and reproduction.在她的尝试提供了一个替代分析，射手（2007年： 48 ）强调自反现代性的理论化和布迪厄的使用习性如何遏制“不可接受的假设陈陈相因和反思性的历史” 。简单地说，贝克等人。 （2003）只承认自反性，而第二个（或晚期）现代作为近期疗效，布迪厄往往忽略自反性裁员的可能性。贝克的个性化和自反性现代化的争论时，过分强调变化，流动性，分散，个体化和社会结构的崩溃（上下文间断）布迪厄主要为预隆起历史的延续性，习惯和繁殖。

Critical discussion of Bourdieu’s concept of habitus
Reflexivity and internal conversation as necessary mediators of agency and structure
Alternative reading of a selection of interviews from the Weight of the World
Conclusion


References:

Archer, M. 2003. Structure, Agency and the Internal Conversation. Cambridge: Cambridge University Press.
Archer, M. 2007. Making our Way through the World. Cambridge: Cambridge University Press.
Beck, U. 2000. Zombies Categories. In: Rutherford, J. (ed.), The Art of Life. London: Lawrence and Wishart Ltd, 35-51.
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