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丿乇亘丕乇賴贁 鬲賱賵蹖夭蹖賵賳 賵 爻賱胤賴贁 跇賵乇賳丕賱蹖爻賲
"On Television" exposes the invisible mechanisms of manipulation and censorship that determine what appears on the small screen. Bourdieu shows how the ratings game has transformed journalism -- and hence politics -- and even such seemingly removed fields as law, science, art, and philosophy. Bourdieu had long been concerned with the role of television in cultural and political life when he bypassed the political and commercial control of the television networks and addressed his country's viewers from the television station of the College de France. "On Television," which expands on that lecture, not only describes the limiting and distorting effect of television on journalism and the world of ideas, but offers the blueprint for a counterattack.
124 pages
First published January 1, 1996
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2,837 people want to read
About the author
Pierre Bourdieu
330听books1,189听followersBourdieu pioneered investigative frameworks and terminologies such as cultural, social, and symbolic capital, and the concepts of habitus, field or location, and symbolic violence to reveal the dynamics of power relations in social life. His work emphasized the role of practice and embodiment or forms in social dynamics and worldview construction, often in opposition to universalized Western philosophical traditions. He built upon the theories of Ludwig Wittgenstein, Maurice Merleau-Ponty, Edmund Husserl, Georges Canguilhem, Karl Marx, Gaston Bachelard, Max Weber, 脡mile Durkheim, Erwin Panofsky, and Marcel Mauss. A notable influence on Bourdieu was Blaise Pascal, after whom Bourdieu titled his Pascalian Meditations.
Bourdieu rejected the idea of the intellectual "prophet", or the "total intellectual", as embodied by Sartre. His best known book is Distinction: A Social Critique of the Judgment of Taste, in which he argues that judgments of taste are related to social position. His argument is put forward by an original combination of social theory and data from surveys, photographs and interviews, in an attempt to reconcile difficulties such as how to understand the subject within objective structures. In the process, he tried to reconcile the influences of both external social structures and subjective experience on the individual (see structure and agency).
Bourdieu rejected the idea of the intellectual "prophet", or the "total intellectual", as embodied by Sartre. His best known book is Distinction: A Social Critique of the Judgment of Taste, in which he argues that judgments of taste are related to social position. His argument is put forward by an original combination of social theory and data from surveys, photographs and interviews, in an attempt to reconcile difficulties such as how to understand the subject within objective structures. In the process, he tried to reconcile the influences of both external social structures and subjective experience on the individual (see structure and agency).
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July 30, 2020
丕賳鬲賯丕丿 丕氐賱蹖 丕蹖賳 讴鬲丕亘貙 亘賴 睾賱亘賴 丕賲賵乇 鬲噩丕乇蹖 賵 丕賯鬲氐丕丿蹖 亘乇 丨賵夭賴 跇賵乇賳丕賱蹖爻賲 賵 亘賴 鬲亘毓 丌賳 亘乇 爻丕蹖乇 丨賵夭賴鈥屬囏й� 賮乇賴賳诏蹖 賵 丕噩鬲賲丕毓蹖 丕爻鬲. 丿睾丿睾賴 丕賮夭丕蹖卮 鬲毓丿丕丿 賲禺丕胤亘丕賳 賵 乇賯丕亘鬲 賳丕卮蹖 丕夭 丕蹖賳 丿睾丿睾賴貙 亘蹖卮鬲乇 丕夭 丌賳讴賴 亘賴 禺賱賯 賲丨鬲賵丕蹖 丕氐蹖賱 賵 賳丕亘 賵 禺賱丕賯丕賳賴 賲賳噩乇 卮賵丿貙 亘賴 賴賲诏賵賳蹖 賴乇趩賴 亘蹖卮鬲乇 亘丕夭蹖诏乇丕賳 丨丕囟乇 丿乇 氐丨賳賴 賲蹖鈥屫з嗀з呚� 趩乇丕 讴賴 賴賲賴 亘賴 賳丕趩丕乇 亘丕蹖丿 丕夭 丕賱夭丕賲丕鬲 蹖讴爻丕賳蹖 鬲亘毓蹖鬲 讴賳賳丿: 丕賱夭丕賲丕鬲 亘丕夭丕乇.
亘賵乇丿蹖賵 丿乇 噩丕蹖蹖 丕夭 讴鬲丕亘貙 毓賳賵丕賳 賲蹖鈥屭┵嗀� 讴賴 鬲賮讴乇貙 亘丕 爻乇毓鬲 爻乇 賳丕爻丕夭诏丕乇蹖 丿丕乇丿. 鬲賮讴乇 賳蹖丕夭賲賳丿 氐乇賮 夭賲丕賳 丕爻鬲貙 丿乇 丨丕賱蹖讴賴 跇賵乇賳丕賱蹖爻鬲鈥屬囏� 賲噩亘賵乇賳丿 讴賴 丿乇 爻乇毓鬲 賮讴乇 讴賳賳丿. 亘賵乇丿蹖賵 丌賳鈥屭з� 賲蹖鈥屬矩必池�: "趩胤賵乇 跇賵乇賳丕賱蹖爻鬲鈥屬囏� 賯丕丿乇賳丿 趩賳蹖賳 睾蹖乇賲賲讴賳蹖 乇丕 亘賴 丕賳噩丕賲 亘乇爻丕賳賳丿責" 賵 倬丕爻禺 乇丕 丿乇 "鬲賯賱蹖丿" 賲蹖鈥屰屫жㄘ�.
丕賲乇賵夭 丿乇 噩賴丕賳 爻賱胤賴 卮亘讴賴鈥屬囏й� 賲噩丕夭蹖 賲孬賱 丕蹖賳爻鬲丕诏乇丕賲 讴賴 丿乇 丌賳鈥屬囏� 賴賲 賲賳胤賯 丕賮夭丕蹖卮 鬲毓丿丕丿 賲禺丕胤亘丕賳 賵 鬲毓丿丕丿 賱丕蹖讴鈥屬囏ж� 賲賳胤賯 丨丕讴賲 丕爻鬲貙 亘蹖卮 丕夭 倬蹖卮 卮丕賴丿 丕賮夭丕蹖卮 賲鬲賮讴乇丕賳 爻乇毓鬲蹖 賴爻鬲蹖賲! 賮囟丕蹖 賲噩丕夭蹖 倬乇 丕夭 讴丕乇卮賳丕爻鈥屬囏й� 賲禺鬲賱賮蹖 丕爻鬲 讴賴 亘丕 丿乇 丿爻鬲 丿丕卮鬲賳 蹖讴 賲丿乇讴 丿丕賳卮诏丕賴蹖 噩丕賲毓賴鈥屫促嗀ж驰屫� 乇賵丕賳卮賳丕爻蹖貙 賮賱爻賮賴 賵 ...貙 賲丿丕賲 丿乇 丨丕賱 鬲賵賱蹖丿 賲丨鬲賵丕 賴爻鬲賳丿. 亘丕蹖丿 丕夭 禺賵丿賲丕賳 亘倬乇爻蹖賲 讴賴 亘丕 賵噩賵丿 丕蹖賳賴賲賴 賮毓丕賱蹖鬲 賲丿丕賵賲 丿乇 賮囟丕蹖 賲噩丕夭蹖貙 丕蹖賳 丕賮乇丕丿 趩賴 賵賯鬲 賮乇氐鬲 丕賳丿蹖卮蹖丿賳 倬蹖丿丕 賲蹖鈥屭┵嗁嗀� 賵 倬丕爻禺蹖 讴賴 亘丕 鬲賵噩賴 亘賴 讴鬲丕亘 亘賵乇丿蹖賵 賲蹖鈥屫堌з� 亘賴 丕蹖賳 爻賵丕賱 丿丕丿貙 丕蹖賳 丕爻鬲 讴賴 丕蹖賳 丕賮乇丕丿貙 亘蹖卮 丕夭 丌賳讴賴 亘蹖賳丿蹖卮賳丿貙 鬲賯賱蹖丿 賲蹖鈥屭┵嗁嗀�. 丨丕氐賱 賮毓丕賱蹖鬲 賮讴乇蹖 丌賳鈥屬囏ж� 賳賴 賲丨鬲賵丕蹖蹖 賳丕亘貙 讴賴 亘蹖卮鬲乇 鬲亘毓蹖鬲 丕夭 賲購丿 乇賵卮賳賮讴乇丕賳賴 亘丕夭丕乇 丕爻鬲. 丕賱亘鬲賴 亘賵乇丿蹖賵 亘丕乇賴丕 賵 亘丕乇賴丕 丿乇 讴鬲丕亘貙 鬲丕讴蹖丿 賲蹖鈥屭┵嗀� 讴賴 賴丿賮卮 賳賴 賲鬲賴賲 爻丕禺鬲賳 丕賮乇丕丿貙 亘賱讴賴 丕賮卮丕蹖 賲賯鬲囟蹖丕鬲 爻丕禺鬲丕乇 賵 丿乇 賳鬲蹖噩賴 丕蹖噩丕丿 丕賲讴丕賳 毓賲賱 丌夭丕丿丕賳賴鈥屫� 亘乇丕蹖 丕賮乇丕丿 丕爻鬲.
賵 丿乇 賳賴丕蹖鬲貙 賴賲丕賳 倬乇爻卮 賴賲蹖卮诏蹖貙 趩诏賵賳賴 賲蹖鈥屫堌з� 丿乇 毓蹖賳 丨賮馗 噩賳亘賴 丿賲賵讴乇丕鬲蹖讴 賵 噩賴丕賳鈥屫促呝堎� 丕賳丿蹖卮賴貙 丕夭 丕賮鬲丕丿賳 亘賴 賵乇胤賴 毓賵丕賲鈥屫藏� 賵 賲賳胤賯 亘丕夭丕乇貙 丕噩鬲賳丕亘 讴乇丿責 趩诏賵賳賴 賲蹖鈥屫堌з� 亘賴 噩賴丕賳鈥屫促呝堎� 卮丿賳 丕賲乇 噩賴丕賳鈥屫促呝堎� 讴賲讴 讴乇丿責
亘賵乇丿蹖賵 丿乇 噩丕蹖蹖 丕夭 讴鬲丕亘貙 毓賳賵丕賳 賲蹖鈥屭┵嗀� 讴賴 鬲賮讴乇貙 亘丕 爻乇毓鬲 爻乇 賳丕爻丕夭诏丕乇蹖 丿丕乇丿. 鬲賮讴乇 賳蹖丕夭賲賳丿 氐乇賮 夭賲丕賳 丕爻鬲貙 丿乇 丨丕賱蹖讴賴 跇賵乇賳丕賱蹖爻鬲鈥屬囏� 賲噩亘賵乇賳丿 讴賴 丿乇 爻乇毓鬲 賮讴乇 讴賳賳丿. 亘賵乇丿蹖賵 丌賳鈥屭з� 賲蹖鈥屬矩必池�: "趩胤賵乇 跇賵乇賳丕賱蹖爻鬲鈥屬囏� 賯丕丿乇賳丿 趩賳蹖賳 睾蹖乇賲賲讴賳蹖 乇丕 亘賴 丕賳噩丕賲 亘乇爻丕賳賳丿責" 賵 倬丕爻禺 乇丕 丿乇 "鬲賯賱蹖丿" 賲蹖鈥屰屫жㄘ�.
丕賲乇賵夭 丿乇 噩賴丕賳 爻賱胤賴 卮亘讴賴鈥屬囏й� 賲噩丕夭蹖 賲孬賱 丕蹖賳爻鬲丕诏乇丕賲 讴賴 丿乇 丌賳鈥屬囏� 賴賲 賲賳胤賯 丕賮夭丕蹖卮 鬲毓丿丕丿 賲禺丕胤亘丕賳 賵 鬲毓丿丕丿 賱丕蹖讴鈥屬囏ж� 賲賳胤賯 丨丕讴賲 丕爻鬲貙 亘蹖卮 丕夭 倬蹖卮 卮丕賴丿 丕賮夭丕蹖卮 賲鬲賮讴乇丕賳 爻乇毓鬲蹖 賴爻鬲蹖賲! 賮囟丕蹖 賲噩丕夭蹖 倬乇 丕夭 讴丕乇卮賳丕爻鈥屬囏й� 賲禺鬲賱賮蹖 丕爻鬲 讴賴 亘丕 丿乇 丿爻鬲 丿丕卮鬲賳 蹖讴 賲丿乇讴 丿丕賳卮诏丕賴蹖 噩丕賲毓賴鈥屫促嗀ж驰屫� 乇賵丕賳卮賳丕爻蹖貙 賮賱爻賮賴 賵 ...貙 賲丿丕賲 丿乇 丨丕賱 鬲賵賱蹖丿 賲丨鬲賵丕 賴爻鬲賳丿. 亘丕蹖丿 丕夭 禺賵丿賲丕賳 亘倬乇爻蹖賲 讴賴 亘丕 賵噩賵丿 丕蹖賳賴賲賴 賮毓丕賱蹖鬲 賲丿丕賵賲 丿乇 賮囟丕蹖 賲噩丕夭蹖貙 丕蹖賳 丕賮乇丕丿 趩賴 賵賯鬲 賮乇氐鬲 丕賳丿蹖卮蹖丿賳 倬蹖丿丕 賲蹖鈥屭┵嗁嗀� 賵 倬丕爻禺蹖 讴賴 亘丕 鬲賵噩賴 亘賴 讴鬲丕亘 亘賵乇丿蹖賵 賲蹖鈥屫堌з� 亘賴 丕蹖賳 爻賵丕賱 丿丕丿貙 丕蹖賳 丕爻鬲 讴賴 丕蹖賳 丕賮乇丕丿貙 亘蹖卮 丕夭 丌賳讴賴 亘蹖賳丿蹖卮賳丿貙 鬲賯賱蹖丿 賲蹖鈥屭┵嗁嗀�. 丨丕氐賱 賮毓丕賱蹖鬲 賮讴乇蹖 丌賳鈥屬囏ж� 賳賴 賲丨鬲賵丕蹖蹖 賳丕亘貙 讴賴 亘蹖卮鬲乇 鬲亘毓蹖鬲 丕夭 賲購丿 乇賵卮賳賮讴乇丕賳賴 亘丕夭丕乇 丕爻鬲. 丕賱亘鬲賴 亘賵乇丿蹖賵 亘丕乇賴丕 賵 亘丕乇賴丕 丿乇 讴鬲丕亘貙 鬲丕讴蹖丿 賲蹖鈥屭┵嗀� 讴賴 賴丿賮卮 賳賴 賲鬲賴賲 爻丕禺鬲賳 丕賮乇丕丿貙 亘賱讴賴 丕賮卮丕蹖 賲賯鬲囟蹖丕鬲 爻丕禺鬲丕乇 賵 丿乇 賳鬲蹖噩賴 丕蹖噩丕丿 丕賲讴丕賳 毓賲賱 丌夭丕丿丕賳賴鈥屫� 亘乇丕蹖 丕賮乇丕丿 丕爻鬲.
賵 丿乇 賳賴丕蹖鬲貙 賴賲丕賳 倬乇爻卮 賴賲蹖卮诏蹖貙 趩诏賵賳賴 賲蹖鈥屫堌з� 丿乇 毓蹖賳 丨賮馗 噩賳亘賴 丿賲賵讴乇丕鬲蹖讴 賵 噩賴丕賳鈥屫促呝堎� 丕賳丿蹖卮賴貙 丕夭 丕賮鬲丕丿賳 亘賴 賵乇胤賴 毓賵丕賲鈥屫藏� 賵 賲賳胤賯 亘丕夭丕乇貙 丕噩鬲賳丕亘 讴乇丿責 趩诏賵賳賴 賲蹖鈥屫堌з� 亘賴 噩賴丕賳鈥屫促呝堎� 卮丿賳 丕賲乇 噩賴丕賳鈥屫促呝堎� 讴賲讴 讴乇丿責
August 17, 2018
賰鬲丕亘 賯賷賲 賷賵囟丨 賰賷賮 賷鬲賱丕毓亘 丕賱鬲賱賮夭賷賵賳 賵丕賱丕毓賱丕賲 亘毓賯賵賱 丕賱賲卮丕賴丿賷賳 賵賰賷賮 丕賳 賲賳 賷爻賷胤乇 毓賱賶 丕賱丕毓賱丕賲 爻賵丕亍 丕賱丿賵賱丞 丕賵 乇噩丕賱 丕毓賲丕賱 丕賵 鬲丨丕賱賮 亘賷賳賴賲 賴賵 賲賳 賷爻賷胤乇 賵賷賮乇囟 乇丐賵賷鬲賴 毓賱賶 丕賱丕禺乇賷賳 ...
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賰鬲丕亘 賷賮囟丨 賰丿亘 丕賱丕毓賱丕賲 賵賱賰賳 賯賵鬲賴 丕賷囟丕 賮賶 丕賱鬲兀孬賷乇 毓賱賶 丕賱賳丕爻 ..
賰賷賮 丕賳 丕賱丕毓賱丕賲 賲賳 丕賱賲賲賰賳 丕賳 賷噩毓賱 卮賷卅丕 胤亘賷毓賷 賲賴賲 噩丿丕賸 丕賵 卮卅 賲賴賲 賱賷爻 賱賴 丕賴賲賷丞 丕賵 禺賱賯 賵丕賯毓 噩丿賷丿..
賰賷賮 賷賴鬲賲 亘丕匕丕毓丞 丕丨丿丕孬 賲鬲賮乇賯丞 賵丕爻鬲禺丿丕賲 丕禺亘丕乇 鬲孬賷乇 丕賱毓丕胤賮丞 丕賵 丕賱賳夭毓丞 丕賱賯賵賲賷丞 丕賵 丨鬲賶 丕賱乇賷丕囟賷丞 賱賷賱賴賶 丕賱賳丕爻 毓賳 丕賱丕卮賷丕亍 丕賱賲賴賲丞 丕賱鬲賶 賷噩亘 丕賳 鬲賯丕賱 賱賴賲.. 賵兀賳賴 賱丕 賷毓胤賷賰 賵賯鬲 賮賶 丕賱鬲賮賰賷乇 賮賷 丨賯賷賯丞 丕賱丕卮賷丕亍 丕賱鬲賷 鬲匕丕毓
賵賰賷賮 鬲賰賵賳 丕賱賲乇丕賯亘丞 毓賱賶 丕賱囟賷賮 賮賶 丕賱亘乇丕賲噩 賲賳 丕賱爻賱胤丞 賵賲賳 賲賱丕賰 丕賱賯賳丕丞 賵賲賳 丕賱賳丕丨賷丞 丕賱丕賯鬲氐丕丿賷丞...
丕賳 丕賱賲馗丕賴乇丞 丨鬲賶 賱賵 賰丕賳鬲 丨丕卮丿丞 賵賱賲 鬲馗賴乇 賱賱賳丕爻 毓賱賶 丕賱鬲賱賮夭賷賵賳 賱賷爻 賱賴丕 丕賴賲賷丞 ...
賵賰賷賮 賷賰賲賳 丕賱丕毓賱丕賲 丕賶 賷卮賴乇 賰丕鬲亘 丕賵 毓丕賱賲 賵丕賳 賷噩毓賱 賲賳 賰鬲丕亘 丕賮囟賱 丕賱賲亘賷毓丕鬲...
賰賷賮 丕賳 丕賱丕毓賱丕賲 賲賳 丕賱賲賲賰賳 丨鬲賶 丕賳 賷賵噩賴 丕賱賯囟丕亍 ...
賰賷賮 丕賳賴 賷噩毓賱 丕賱賲爻賷爻 丕賱禺丕囟毓 賴賵 賲賳 賷馗賴乇 賰孬賷乇丕 賮賶 丕賱鬲賱賮夭賷賵賳 賵賷氐亘丨 丕賱賲鬲丨丿孬 丕賱乇爻賲賷
賰鬲丕亘 賷賮囟丨 賰丿亘 丕賱丕毓賱丕賲 賵賱賰賳 賯賵鬲賴 丕賷囟丕 賮賶 丕賱鬲兀孬賷乇 毓賱賶 丕賱賳丕爻 ..
March 9, 2019
倬蹖乇 亘賵乇丿蹖賵 丿乇 賵丕賯毓 賳馗乇 賵丕賱鬲乇 亘賳蹖丕賲蹖賳 乇丕 诏爻鬲乇卮 賲蹖鈥屫囏涁ㄙ嗃屫з呟屬� 賲毓鬲賯丿 亘賵丿 讴賴 丿賵賱鬲 亘丕 丕爻鬲賮丕丿賴 丕夭 乇賵夭賳丕賲賴鈥屬囏� 賵 乇爻丕賳賴鈥屬囏й� 噩賲毓蹖 賲丕賳賳丿 鬲賱賵蹖夭蹖賵賳 亘賴 亘爻胤 賵 诏爻鬲乇卮 丕蹖丿卅賵賱賵跇蹖鈥屬囏й� 禺賵丿 丿乇 匕賴賳 賲乇丿賲 賲蹖鈥屬矩必ж藏�.爻賱胤賴鈥屰� 跇賵乇賳丕賱蹖爻賲 丕蹖賳 乇賵夭賴丕 賯丕亘賱 賲卮丕賴丿賴 丕爻鬲貙賵 乇賵夭賳丕賲賴鈥屬嗂ж必з� 賵 丕賴丕賱蹖 乇爻丕賳賴 賲蹖鈥屫堌з嗁嗀� 亘賴 乇丕丨鬲蹖 蹖讴 乇賵卮賳賮讴乇貙賳賵蹖爻賳丿賴 賵 蹖丕 爻蹖丕爻鬲賲丿丕乇 乇丕 亘丕 丿乇 丿爻鬲 丿丕卮鬲賳 賲禺丕胤亘 诏爻鬲乇丿賴 亘賴 乇丕丨鬲蹖 亘丕賱丕 亘亘乇賳丿.賵 丕夭 胤乇賮蹖 丨噩賲賽 丕胤賱丕毓丕鬲 倬賵趩 賵 诏爻鬲乇丿賴鈥屫й� 讴賴 丕夭 胤乇蹖賯 乇爻丕賳賴貙亘丕賱丕禺氐 鬲賱賵蹖夭蹖賵賳 丿乇 丿爻鬲乇爻 賲乇丿賲 賯乇丕乇 賲蹖鈥屭屫必� 賯丕亘賱 鬲丕賲賱 丕爻鬲.亘賵乇丿蹖賵 亘賴 胤賵乇 噩夭卅蹖 亘賴 卮乇丨 賴乇蹖讴 丕夭 丕蹖賳 賲囟賲賵賳鈥屬囏� 賲蹖鈥屬矩必ж藏�.
讴鬲丕亘 賵丕賱鬲乇鈥� 亘賳蹖丕賲蹖賳 賲鬲丕爻賮丕賳賴 鬲乇噩賲賴鈥屰� 囟毓蹖賮蹖 丿丕乇丿貙賵 丕蹖賳 讴鬲丕亘 亘賴鬲乇 鬲乇噩賲賴 賵 倬乇丿丕禺鬲 卮丿賴.
讴鬲丕亘 賵丕賱鬲乇鈥� 亘賳蹖丕賲蹖賳 賲鬲丕爻賮丕賳賴 鬲乇噩賲賴鈥屰� 囟毓蹖賮蹖 丿丕乇丿貙賵 丕蹖賳 讴鬲丕亘 亘賴鬲乇 鬲乇噩賲賴 賵 倬乇丿丕禺鬲 卮丿賴.
September 1, 2014
I鈥檝e become very interested in this man. I鈥檝e actually read this essay in a collection of his works called Sociology is a Martial Art - but I thought this (which is also published as a separate book on its own) was worth discussing in a review. There is also a documentary of the same name about Bourdieu, which is available on YouTube here .
A couple of years ago now I read a book called . There were many ideas in that book that I found incredibly interesting, but one that has stuck with me is the problem with trying to understand what is going on in the world by reading newspapers, which that book compares to trying to tell the time by watching the second hand of the clock.
Bourdieu explains this idea in more detail in this short essay. The problem of television is much more interesting than just 鈥榯he medium is the message鈥� 鈥� although there is a lot to this idea too. The main problem with television is that you think you are learning something by watching it when, in fact, you are only having your prejudices and the received prejudices of your society reinforced.
Let鈥檚 take two very recent events 鈥� the 鈥榗ompleted鈥� revolution in Egypt and the current revolution taking place in Libya. Watching the news on these two social shifts has been fascinating while I鈥檝e been reading this book. Egypt came after a series of other uprisings in other Arab countries. Uprisings in which one demonstration looked much the same as the next. We are shown all of the drama of large crowds, loud shouting, banners, flags and dolls burning, guns being fired in the air 鈥� and there is little else to think but 鈥楪od, the natives are restless tonight鈥�.
What this remarkably consistent string of images conveys to us sitting snugly and smugly in our living rooms is a dysfunctional society in need of some form of strict order. Television makes all issues 鈥榠mmediate鈥� 鈥� that is, virtually any issue displayed just happens and so doesn鈥檛 need to have a past to explain it or even a future 鈥� events just are. They exist on our television screens and their meaning is exactly whatever the image displays 鈥� and that meaning is generally a clich茅: angry people, bad rulers, greedy politicians, evil bankers or fat-cat CEOs giving themselves huge pay bonuses.
But since nothing has a past, nothing can be explained or reflected on or changed. And since nothing can be explained there can be no solutions to any of the problems we witness on our widescreen plasmas. Television breeds a strangely comforting sense of hopelessness, of alienation and of entrapment.
Television loves images, and the more dramatic the better 鈥� but all that means is that television frames every image in a way to make it look as dramatic as it possibly can look. And that means more dramatic than it probably is.
We have been told that Egypt is now going to be free and democratic and better than ever before 鈥� we have all witnessed people power in action. But our television news services, if they had bothered to say anything at all about Egypt last year, would have said Egypt had been all of those things already. How else could we explain why Egypt was the second highest recipient of US Foreign Aid in the world? You can see how important it is why television doesn鈥檛 do history!
A couple of weeks ago I signed a petition calling on world governments to block Mubarak skimming billions of dollars out of Egypt for his own personal gain into a maze of foreign bank accounts 鈥� and to demand our governments do this immediately, before it is too late.
Now, don鈥檛 get me wrong about Libya, but how the news has presented what is going on there seems to have been quite different. There is also a revolution going on in the streets of Libya, but this time there is talk of crimes against humanity and every effort is being made to ensure Gaddafi does not escape with the loot. Like I said, don鈥檛 get me wrong, I鈥檓 really not saying Gaddafi deserves any better treatment 鈥� but I find it amazing that our news can now treat the Egyptian 鈥榬evolution鈥� as now being essentially over (when in reality very few of us would have the least idea what is about to happen there next), while if Gaddafi is removed from power (and we are even at the moment talking about imposing no fly zones across the internal territory of a sovereign nation) will it take there t be the same outcome (that is, the military control of the country) before our media will be able to say things are normal?
In an interview I saw Gaddafi told a journalist he did not understand the internal political situation in Libya, how the system worked 鈥� the journalist responded by saying that he did understand it. That may well be true 鈥� but one thing is certainly true, I did not come away from watching the interview understanding anything about the Libyan system of government, Gaddafi鈥檚 role in that system or who the people exercising people power were or what they wanted.
I would love to believe that democracy is about to bloom in Egypt 鈥� but from watching the news I have no means of being able to have any confidence in that. From watching the news the only thing I can say is that there have been lots of people on the streets of Egypt, and now those crowds are no longer on the streets. Whether that is a good thing or a bad thing may have to wait until something else clich茅d happens 鈥� probably involving a man in his autumn years wearing an ornate military uniform nodding coldly and taking control (bringing peace?) as endless lines of soldiers march in formation before him.
Bourdieu also discusses the types of 鈥榠ntellectuals鈥� most likely to end up as commentators on television. He says they are generally not well admired in their own professions 鈥� hence their need to seek attention from a less discerning and more popular medium. They are also unlikely to say anything interesting 鈥� in the sense that what they are most liked for by television is not their ability to say anything challenging or even interesting, but rather their ability to talk without needing to stop for thought, to comment without content on virtually any subject.
The medium is not one suited for serious debates, and so it is much more interested in conflict 鈥� conflict often for its own sake. His advice, if you ever have the misfortune of being interviewed by a journalist (and this probably covers all of them in all media) is to assume they are thick and ill-informed and will ask stupid questions. Your answer therefore should start with the question you think they ought to have asked, in the nicest possible way, obviously 鈥� 鈥淵our question is certainly interesting, but it seems to me there is another one that is even more important鈥︹€�
The examples of Egypt and Libya are in part beside the point 鈥� at least these are issues of real substance and moment 鈥� unlike most of what is on television news programs. Most television journalism is about buildings falling down, or cats caught up trees, or car accidents, train derailments or random stock market fluctuations that are no less meaningless to most of the audience for being discussed breathlessly.
Spectacle is all 鈥� but spectacle without context. Just what, as a single case among millions, are we to make of the Italian political system based on the endless reports of the Italian president having sex with a seventeen year old prostitute? And if we can learn virtually nothing from this titillating sideshow, I have a further question, has that consumed more or less newsprint internationally than the Global Financial Crisis? I don鈥檛 know the answer to that 鈥� but I fear it may be a close run thing.
And finally, a quote:
鈥淭he goal of teaching is not only the reading, writing and arithmetic needed to make a good worker; the goal of education is to offer the means of becoming a good citizen.鈥�
Bourdieu writes clearly about things that matter a great deal 鈥� he explains the changes they are causing and the direction these changes are likely to continue to take. Television seeks to manipulate you 鈥� by trying to understand how and why it seeks to do this you will give yourself a way to defend yourself against this manipulation. This is a wonderful companion text to Postman鈥檚 How to Watch Television News and Chomsky鈥檚 Manufacturing Consent.
A couple of years ago now I read a book called . There were many ideas in that book that I found incredibly interesting, but one that has stuck with me is the problem with trying to understand what is going on in the world by reading newspapers, which that book compares to trying to tell the time by watching the second hand of the clock.
Bourdieu explains this idea in more detail in this short essay. The problem of television is much more interesting than just 鈥榯he medium is the message鈥� 鈥� although there is a lot to this idea too. The main problem with television is that you think you are learning something by watching it when, in fact, you are only having your prejudices and the received prejudices of your society reinforced.
Let鈥檚 take two very recent events 鈥� the 鈥榗ompleted鈥� revolution in Egypt and the current revolution taking place in Libya. Watching the news on these two social shifts has been fascinating while I鈥檝e been reading this book. Egypt came after a series of other uprisings in other Arab countries. Uprisings in which one demonstration looked much the same as the next. We are shown all of the drama of large crowds, loud shouting, banners, flags and dolls burning, guns being fired in the air 鈥� and there is little else to think but 鈥楪od, the natives are restless tonight鈥�.
What this remarkably consistent string of images conveys to us sitting snugly and smugly in our living rooms is a dysfunctional society in need of some form of strict order. Television makes all issues 鈥榠mmediate鈥� 鈥� that is, virtually any issue displayed just happens and so doesn鈥檛 need to have a past to explain it or even a future 鈥� events just are. They exist on our television screens and their meaning is exactly whatever the image displays 鈥� and that meaning is generally a clich茅: angry people, bad rulers, greedy politicians, evil bankers or fat-cat CEOs giving themselves huge pay bonuses.
But since nothing has a past, nothing can be explained or reflected on or changed. And since nothing can be explained there can be no solutions to any of the problems we witness on our widescreen plasmas. Television breeds a strangely comforting sense of hopelessness, of alienation and of entrapment.
Television loves images, and the more dramatic the better 鈥� but all that means is that television frames every image in a way to make it look as dramatic as it possibly can look. And that means more dramatic than it probably is.
We have been told that Egypt is now going to be free and democratic and better than ever before 鈥� we have all witnessed people power in action. But our television news services, if they had bothered to say anything at all about Egypt last year, would have said Egypt had been all of those things already. How else could we explain why Egypt was the second highest recipient of US Foreign Aid in the world? You can see how important it is why television doesn鈥檛 do history!
A couple of weeks ago I signed a petition calling on world governments to block Mubarak skimming billions of dollars out of Egypt for his own personal gain into a maze of foreign bank accounts 鈥� and to demand our governments do this immediately, before it is too late.
Now, don鈥檛 get me wrong about Libya, but how the news has presented what is going on there seems to have been quite different. There is also a revolution going on in the streets of Libya, but this time there is talk of crimes against humanity and every effort is being made to ensure Gaddafi does not escape with the loot. Like I said, don鈥檛 get me wrong, I鈥檓 really not saying Gaddafi deserves any better treatment 鈥� but I find it amazing that our news can now treat the Egyptian 鈥榬evolution鈥� as now being essentially over (when in reality very few of us would have the least idea what is about to happen there next), while if Gaddafi is removed from power (and we are even at the moment talking about imposing no fly zones across the internal territory of a sovereign nation) will it take there t be the same outcome (that is, the military control of the country) before our media will be able to say things are normal?
In an interview I saw Gaddafi told a journalist he did not understand the internal political situation in Libya, how the system worked 鈥� the journalist responded by saying that he did understand it. That may well be true 鈥� but one thing is certainly true, I did not come away from watching the interview understanding anything about the Libyan system of government, Gaddafi鈥檚 role in that system or who the people exercising people power were or what they wanted.
I would love to believe that democracy is about to bloom in Egypt 鈥� but from watching the news I have no means of being able to have any confidence in that. From watching the news the only thing I can say is that there have been lots of people on the streets of Egypt, and now those crowds are no longer on the streets. Whether that is a good thing or a bad thing may have to wait until something else clich茅d happens 鈥� probably involving a man in his autumn years wearing an ornate military uniform nodding coldly and taking control (bringing peace?) as endless lines of soldiers march in formation before him.
Bourdieu also discusses the types of 鈥榠ntellectuals鈥� most likely to end up as commentators on television. He says they are generally not well admired in their own professions 鈥� hence their need to seek attention from a less discerning and more popular medium. They are also unlikely to say anything interesting 鈥� in the sense that what they are most liked for by television is not their ability to say anything challenging or even interesting, but rather their ability to talk without needing to stop for thought, to comment without content on virtually any subject.
The medium is not one suited for serious debates, and so it is much more interested in conflict 鈥� conflict often for its own sake. His advice, if you ever have the misfortune of being interviewed by a journalist (and this probably covers all of them in all media) is to assume they are thick and ill-informed and will ask stupid questions. Your answer therefore should start with the question you think they ought to have asked, in the nicest possible way, obviously 鈥� 鈥淵our question is certainly interesting, but it seems to me there is another one that is even more important鈥︹€�
The examples of Egypt and Libya are in part beside the point 鈥� at least these are issues of real substance and moment 鈥� unlike most of what is on television news programs. Most television journalism is about buildings falling down, or cats caught up trees, or car accidents, train derailments or random stock market fluctuations that are no less meaningless to most of the audience for being discussed breathlessly.
Spectacle is all 鈥� but spectacle without context. Just what, as a single case among millions, are we to make of the Italian political system based on the endless reports of the Italian president having sex with a seventeen year old prostitute? And if we can learn virtually nothing from this titillating sideshow, I have a further question, has that consumed more or less newsprint internationally than the Global Financial Crisis? I don鈥檛 know the answer to that 鈥� but I fear it may be a close run thing.
And finally, a quote:
鈥淭he goal of teaching is not only the reading, writing and arithmetic needed to make a good worker; the goal of education is to offer the means of becoming a good citizen.鈥�
Bourdieu writes clearly about things that matter a great deal 鈥� he explains the changes they are causing and the direction these changes are likely to continue to take. Television seeks to manipulate you 鈥� by trying to understand how and why it seeks to do this you will give yourself a way to defend yourself against this manipulation. This is a wonderful companion text to Postman鈥檚 How to Watch Television News and Chomsky鈥檚 Manufacturing Consent.
October 5, 2018
倬蹖乇 亘賵丿乇蹖賵 賲蹖鈥屭堐屫� 讴丕乇賽 丕亘夭丕乇賴丕蹖 賲丿乇賳 丕乇鬲亘丕胤丕鬲 --賲孬賱 鬲賱賵蹖夭蹖賵賳-- 卮丿賴 亘乇丕賳诏蹖禺鬲賳 丕丨爻丕爻丕鬲 丕亘鬲丿丕蹖蹖.
卮亘讴賴鈥屬囏й� 鬲賱賵蹖夭蹖賵賳蹖 噩夭賵 丕賲賱丕讴 卮乇讴鬲 賲孬賱丕賸 噩賳乇丕賱 丕賱讴鬲乇蹖讴 賴爻鬲賳丿 賵 賲毓賱賵賲 丕爻鬲 讴賴 趩賴 亘乇 爻乇 亘蹖鈥屫坟辟佦� 賲蹖鈥屫③屫�.
讴丕乇 鬲賱賵蹖夭蹖賵賳貙 丨賮馗 賳馗賲 賳賲丕丿蹖賳 丕爻鬲. 賲孬賱丕賸 亘丕 鬲丕讴蹖丿 乇賵蹖 賮爻丕丿 賮乇丿蹖貙 賲禺丕胤亘 乇丕 丕夭 賮爻丕丿 爻丕禺鬲丕乇蹖賽 丨丕讴賲賿 睾丕賮賱 賲蹖鈥屭┵嗀�.
鬲賱賵蹖夭蹖賵賳 趩蹖夭蹖 乇丕 倬賵卮卮 賲蹖鈥屫囏� 讴賴 亘乇丕蹖 芦賴賲賴禄 噩丕賱亘 亘丕卮丿貙 賵 賳蹖夭 賲賵乇丿 噩丿賱 賳亘丕卮丿. 亘賴 毓亘丕乇鬲蹖 丌賳鈥屭嗁� 讴賴 賴蹖趩鈥屭嗃屫� 賲賴賲蹖 丿乇亘乇 賳丿丕乇丿. 蹖毓賳蹖 鬲賱賵蹖夭蹖賵賳 賵賯鬲 卮賴乇賵賳丿丕賳 乇丕 亘丕 倬乇讴乇丿賳 亘丕 禺賱兀 賲蹖鈥屭屫必� 鬲丕 丕胤賱丕毓丕鬲蹖 讴賴 賲乇丿賲 亘乇丕蹖 賲胤丕賱亘賴鈥屰� 丨賯賵賯 丿賲賵讴乇丕鬲蹖讴卮丕賳 賱丕夭賲 丿丕乇賳丿貙 亘賴卮丕賳 賳乇爻丿.
跇賵乇賳丕賱蹖爻鬲鈥屬囏� 趩蹖夭賴丕蹖 賲鬲毓丕乇賮 乇丕 禺丕乇賯鈥屫з勜关ж� 噩賱賵賴 賲蹖鈥屫囐嗀� 賵 亘丕賱毓讴爻.
亘賳馗乇 亘賵乇丿蹖賵貙 鬲賱賵蹖夭蹖賵賳 丕夭 丕亘夭丕乇蹖 芦亘乇丕蹖禄 孬亘鬲 賵丕賯毓蹖鬲貙 鬲亘丿蹖賱 卮丿賴 亘賴 丕亘夭丕乇賽 芦丕蹖噩丕丿禄 賵丕賯毓蹖鬲. 賳蹖夭貙 乇爻丕賳賴鈥屬囏� 蹖讴 丿賲賵讴乇丕爻蹖 賲爻鬲賯蹖賲 丕蹖噩丕丿 賲蹖鈥屭┵嗁嗀� 噩賵 賵 丕賮讴丕乇 毓賲賵賲蹖 乇丕 亘乇丕蹖 蹖讴 賲丕噩乇丕蹖 賯囟丕蹖蹖賿 亘爻蹖噩 賲蹖鈥屭┵嗁嗀�.
蹖讴 丨乇賮 丕爻丕爻蹖 賳賵蹖爻賳丿賴 丕蹖賳 丕爻鬲 讴賴 乇賵夭賳丕賲賴鈥屬嗂ж必з� 賲胤丕賱亘 賴賲丿蹖诏乇 乇丕 賲蹖鈥屫堌з嗁嗀� 鬲丨氐蹖賱 蹖讴爻丕賳蹖 丿丕乇賳丿貙 賵 丿乇 丨丕賱 乇賯丕亘鬲 亘丕 賴賲 賴爻鬲賳丿. 丕诏乇 乇賵夭賳丕賲賴鈥屰� 趩倬 诏賮鬲 賮賱丕賳貙 乇丕爻鬲蹖 亘丕蹖丿 亘诏賵蹖丿 賳賴. 丿乇 賳鬲蹖噩賴 蹖讴 丨賱賯賴鈥屰� 亘爻鬲賴 丕蹖噩丕丿 賲蹖鈥屫促堌� 丿乇 丿賱 讴賱 賲胤亘賵毓丕鬲貙 賵 丕蹖賳 禺賵丿 蹖讴 爻丕賳爻賵乇 毓馗蹖賲 丕蹖噩丕丿 賲蹖鈥屭┵嗀�.
芦賲蹖夭丕賳 賲禺丕胤亘貙 禺丿丕蹖 倬賳賴丕賳蹖 丕爻鬲 讴賴 亘乇 賴賲賴鈥屰� 丕蹖賳 賵噩丿丕賳鈥屬囏� 丨丕讴賲 丕爻鬲貙禄 丕蹖賳 乇禺丿丕丿 賲胤亘賵毓丕鬲 噩丿蹖丿 丕爻鬲. 丕賲丕 賯丿蹖賲鈥屬囏ж� 賳賵蹖爻賳丿诏丕賳蹖 讴賴 亘乇丕蹖 賳賵蹖爻賳丿诏丕賳 丿蹖诏乇 賲蹖鈥屬嗁堌簇嗀� 丕乇噩賲賳丿 亘賵丿賳丿貙 賵 賲賵賮賯蹖鬲 鬲噩丕乇蹖 賮賵乇蹖 賴賲蹖卮賴 賲卮讴賵讴 亘賳馗乇 賲蹖鈥屫必驰屫�. 丌賳 丌孬丕乇 賮乇賴賳诏蹖 禺賵亘 亘賵丿賳丿 讴賴 丿乇 賲禺丕賱賮鬲 亘丕 鬲毓丕丿賱 賲禺丕胤亘鈥屫迟嗀� 賵 賲賳胤賯 鬲噩丕乇蹖 亘賵丿賳丿. 丕賲乇賵夭賴 丕賲丕 乇爻丕賳賴 丿蹖诏乇 卮丿賴 毓蹖賳 亘丕夭丕乇貙 丕亘夭丕乇 亘丕夭丕乇. 賲禺丕胤亘鈥屫迟嗀� 蹖毓賳蹖 爻賱胤賴鈥屰� 亘丕夭丕乇 賵 丕賯鬲氐丕丿. 蹖毓賳蹖 亘丕 爻賮爻胤賴鈥屭臂� 亘賴 丕賮讴丕乇賽 賲乇丿賲賿 噩賴鬲 丿丕丿賳.
鬲賱賵蹖夭蹖賵賳貙 賮乇氐鬲 賮讴乇 讴乇丿賳 乇丕 賲蹖鈥屭屫必� 賵 丿乇 噩丕蹖蹖 讴賴 賴蹖趩鈥屭┴� 鬲賵丕賳 賮讴乇 讴乇丿賳 賳丿丕乇丿貙 亘丨孬鈥屬囏� 亘丕 倬蹖卮鈥屫з堌臂屸€屬囏� 賵 丕蹖丿賴鈥屬囏й屰� 讴賴 賴賲賴 丿丕乇賳丿貙 丕蹖丿賴鈥屬囏й� 倬蹖卮鈥屬矩жз佖ж� 賵 乇丕蹖噩 噩賱賵 賲蹖鈥屫辟堎嗀� 丿蹖诏乇 賲爻卅賱賴鈥屰� 丿乇蹖丕賮鬲 賵 丕賳丿蹖卮蹖丿賳 鬲毓胤蹖賱 丕爻鬲.
鄢.鄣/鄣
卮亘讴賴鈥屬囏й� 鬲賱賵蹖夭蹖賵賳蹖 噩夭賵 丕賲賱丕讴 卮乇讴鬲 賲孬賱丕賸 噩賳乇丕賱 丕賱讴鬲乇蹖讴 賴爻鬲賳丿 賵 賲毓賱賵賲 丕爻鬲 讴賴 趩賴 亘乇 爻乇 亘蹖鈥屫坟辟佦� 賲蹖鈥屫③屫�.
讴丕乇 鬲賱賵蹖夭蹖賵賳貙 丨賮馗 賳馗賲 賳賲丕丿蹖賳 丕爻鬲. 賲孬賱丕賸 亘丕 鬲丕讴蹖丿 乇賵蹖 賮爻丕丿 賮乇丿蹖貙 賲禺丕胤亘 乇丕 丕夭 賮爻丕丿 爻丕禺鬲丕乇蹖賽 丨丕讴賲賿 睾丕賮賱 賲蹖鈥屭┵嗀�.
鬲賱賵蹖夭蹖賵賳 趩蹖夭蹖 乇丕 倬賵卮卮 賲蹖鈥屫囏� 讴賴 亘乇丕蹖 芦賴賲賴禄 噩丕賱亘 亘丕卮丿貙 賵 賳蹖夭 賲賵乇丿 噩丿賱 賳亘丕卮丿. 亘賴 毓亘丕乇鬲蹖 丌賳鈥屭嗁� 讴賴 賴蹖趩鈥屭嗃屫� 賲賴賲蹖 丿乇亘乇 賳丿丕乇丿. 蹖毓賳蹖 鬲賱賵蹖夭蹖賵賳 賵賯鬲 卮賴乇賵賳丿丕賳 乇丕 亘丕 倬乇讴乇丿賳 亘丕 禺賱兀 賲蹖鈥屭屫必� 鬲丕 丕胤賱丕毓丕鬲蹖 讴賴 賲乇丿賲 亘乇丕蹖 賲胤丕賱亘賴鈥屰� 丨賯賵賯 丿賲賵讴乇丕鬲蹖讴卮丕賳 賱丕夭賲 丿丕乇賳丿貙 亘賴卮丕賳 賳乇爻丿.
跇賵乇賳丕賱蹖爻鬲鈥屬囏� 趩蹖夭賴丕蹖 賲鬲毓丕乇賮 乇丕 禺丕乇賯鈥屫з勜关ж� 噩賱賵賴 賲蹖鈥屫囐嗀� 賵 亘丕賱毓讴爻.
亘賳馗乇 亘賵乇丿蹖賵貙 鬲賱賵蹖夭蹖賵賳 丕夭 丕亘夭丕乇蹖 芦亘乇丕蹖禄 孬亘鬲 賵丕賯毓蹖鬲貙 鬲亘丿蹖賱 卮丿賴 亘賴 丕亘夭丕乇賽 芦丕蹖噩丕丿禄 賵丕賯毓蹖鬲. 賳蹖夭貙 乇爻丕賳賴鈥屬囏� 蹖讴 丿賲賵讴乇丕爻蹖 賲爻鬲賯蹖賲 丕蹖噩丕丿 賲蹖鈥屭┵嗁嗀� 噩賵 賵 丕賮讴丕乇 毓賲賵賲蹖 乇丕 亘乇丕蹖 蹖讴 賲丕噩乇丕蹖 賯囟丕蹖蹖賿 亘爻蹖噩 賲蹖鈥屭┵嗁嗀�.
蹖讴 丨乇賮 丕爻丕爻蹖 賳賵蹖爻賳丿賴 丕蹖賳 丕爻鬲 讴賴 乇賵夭賳丕賲賴鈥屬嗂ж必з� 賲胤丕賱亘 賴賲丿蹖诏乇 乇丕 賲蹖鈥屫堌з嗁嗀� 鬲丨氐蹖賱 蹖讴爻丕賳蹖 丿丕乇賳丿貙 賵 丿乇 丨丕賱 乇賯丕亘鬲 亘丕 賴賲 賴爻鬲賳丿. 丕诏乇 乇賵夭賳丕賲賴鈥屰� 趩倬 诏賮鬲 賮賱丕賳貙 乇丕爻鬲蹖 亘丕蹖丿 亘诏賵蹖丿 賳賴. 丿乇 賳鬲蹖噩賴 蹖讴 丨賱賯賴鈥屰� 亘爻鬲賴 丕蹖噩丕丿 賲蹖鈥屫促堌� 丿乇 丿賱 讴賱 賲胤亘賵毓丕鬲貙 賵 丕蹖賳 禺賵丿 蹖讴 爻丕賳爻賵乇 毓馗蹖賲 丕蹖噩丕丿 賲蹖鈥屭┵嗀�.
芦賲蹖夭丕賳 賲禺丕胤亘貙 禺丿丕蹖 倬賳賴丕賳蹖 丕爻鬲 讴賴 亘乇 賴賲賴鈥屰� 丕蹖賳 賵噩丿丕賳鈥屬囏� 丨丕讴賲 丕爻鬲貙禄 丕蹖賳 乇禺丿丕丿 賲胤亘賵毓丕鬲 噩丿蹖丿 丕爻鬲. 丕賲丕 賯丿蹖賲鈥屬囏ж� 賳賵蹖爻賳丿诏丕賳蹖 讴賴 亘乇丕蹖 賳賵蹖爻賳丿诏丕賳 丿蹖诏乇 賲蹖鈥屬嗁堌簇嗀� 丕乇噩賲賳丿 亘賵丿賳丿貙 賵 賲賵賮賯蹖鬲 鬲噩丕乇蹖 賮賵乇蹖 賴賲蹖卮賴 賲卮讴賵讴 亘賳馗乇 賲蹖鈥屫必驰屫�. 丌賳 丌孬丕乇 賮乇賴賳诏蹖 禺賵亘 亘賵丿賳丿 讴賴 丿乇 賲禺丕賱賮鬲 亘丕 鬲毓丕丿賱 賲禺丕胤亘鈥屫迟嗀� 賵 賲賳胤賯 鬲噩丕乇蹖 亘賵丿賳丿. 丕賲乇賵夭賴 丕賲丕 乇爻丕賳賴 丿蹖诏乇 卮丿賴 毓蹖賳 亘丕夭丕乇貙 丕亘夭丕乇 亘丕夭丕乇. 賲禺丕胤亘鈥屫迟嗀� 蹖毓賳蹖 爻賱胤賴鈥屰� 亘丕夭丕乇 賵 丕賯鬲氐丕丿. 蹖毓賳蹖 亘丕 爻賮爻胤賴鈥屭臂� 亘賴 丕賮讴丕乇賽 賲乇丿賲賿 噩賴鬲 丿丕丿賳.
鬲賱賵蹖夭蹖賵賳貙 賮乇氐鬲 賮讴乇 讴乇丿賳 乇丕 賲蹖鈥屭屫必� 賵 丿乇 噩丕蹖蹖 讴賴 賴蹖趩鈥屭┴� 鬲賵丕賳 賮讴乇 讴乇丿賳 賳丿丕乇丿貙 亘丨孬鈥屬囏� 亘丕 倬蹖卮鈥屫з堌臂屸€屬囏� 賵 丕蹖丿賴鈥屬囏й屰� 讴賴 賴賲賴 丿丕乇賳丿貙 丕蹖丿賴鈥屬囏й� 倬蹖卮鈥屬矩жз佖ж� 賵 乇丕蹖噩 噩賱賵 賲蹖鈥屫辟堎嗀� 丿蹖诏乇 賲爻卅賱賴鈥屰� 丿乇蹖丕賮鬲 賵 丕賳丿蹖卮蹖丿賳 鬲毓胤蹖賱 丕爻鬲.
鄢.鄣/鄣
April 10, 2014
賰鬲丕亘 毓賲賷賯 賵賲丨乇囟 毓賱賶 丕賱鬲兀賲賱貙 賵兀噩賲賱 賲丕 賮賷賴 賴賵 丕賳睾賲丕爻 賲賮賰乇 賰亘賷乇 賮賷 丕賱亘丨孬 賮賱爻賮賷丕 毓賳 賯囟丕賷丕 丕賱廿毓賱丕賲 亘鬲賮丕氐賷賱賴丕 丕賱爻胤丨賷丞.
賯丿 鬲賰賵賳 丕賱賱睾丞 氐毓亘丞 賵賲毓賯丿丞貙 賵賱丕 兀丿乇賷 廿賳 賰丕賳 丕賱毓賷亘 賮賷 丕賱鬲乇噩賲丞 兀氐賱丕. 賱賰賳 賯丿 賷賰賵賳 賲賳 丕賱賲賮賷丿 鬲賱禺賷氐 兀賮賰丕乇賴 賮賷 氐賮丨丕鬲 兀賯賱 賵賱睾丞 兀亘爻胤.
丕賱賰鬲丕亘 賲鬲乇噩賲 鬲丨鬲 毓賳賵丕賳 "丕賱鬲賱賮夭賷賵賳 賵丌賱賷丕鬲 丕賱鬲賱丕毓亘 亘丕賱毓賯賵賱".
賯丿 鬲賰賵賳 丕賱賱睾丞 氐毓亘丞 賵賲毓賯丿丞貙 賵賱丕 兀丿乇賷 廿賳 賰丕賳 丕賱毓賷亘 賮賷 丕賱鬲乇噩賲丞 兀氐賱丕. 賱賰賳 賯丿 賷賰賵賳 賲賳 丕賱賲賮賷丿 鬲賱禺賷氐 兀賮賰丕乇賴 賮賷 氐賮丨丕鬲 兀賯賱 賵賱睾丞 兀亘爻胤.
丕賱賰鬲丕亘 賲鬲乇噩賲 鬲丨鬲 毓賳賵丕賳 "丕賱鬲賱賮夭賷賵賳 賵丌賱賷丕鬲 丕賱鬲賱丕毓亘 亘丕賱毓賯賵賱".
October 11, 2020
亘蹖丕蹖蹖賲 蹖讴蹖 丕夭 爻丕丿賴鈥屫臂屬� 賲賵丕乇丿 乇丕 賲孬丕賱 亘夭賳蹖賲. 賲賳馗賵乇賲 丨賵丕丿孬 賴爻鬲賳丿 讴賴 賴賲賵丕乇賴 賲丕丿賴 禺丕賲 賲賵乇丿 毓賱丕賯賴 賲胤亘賵毓丕鬲 夭乇丿 乇丕 賲蹖鈥屫池ж操嗀� : 丨賵丕丿孬蹖 趩賵賳 禺賵賳鈥屫臂屫槽屸€屬囏� 賵 乇賵丕亘胤 噩賳爻蹖 賵 丿乇丕賲鈥屬囏� 賵 噩賳丕蹖鬲鈥屬囏й屰� 讴賴 丕賲讴丕賳 賲蹖鈥屫囐嗀� 賮乇賵卮 乇賵夭賳丕賲賴鈥屬囏� 丕賮夭丕蹖卮 蹖丕賮鬲賴 賵 亘乇 賲禺丕胤亘 乇爻丕賳賴鈥屬囏й� 鬲氐賵蹖乇蹖 丕賮夭賵丿賴 卮賵丿貨 亘賴鈥屫蒂堌� 丕诏乇 丌賳鈥屬囏� 乇丕 丿乇 乇丕爻 丕禺亘丕乇 鬲賱賵蹖夭蹖賵賳蹖 賯乇丕乇 丿丕丿. 賴賲丕賳 讴丕乇蹖 讴賴 賲胤亘賵毓丕鬲 亘賴鈥屫勠屬� 丿睾丿睾賴鈥屫й� 讴賴 丿乇 丨賮馗 丕賱诏賵蹖 噩丿蹖鬲 賵 丕毓鬲亘丕乇 禺賵丿 丿丕卮鬲賴鈥屫з嗀� 鬲丕讴賳賵賳 丕夭 丌賳 丕噩鬲賳亘丕 讴乇丿賴鈥屫з嗀�. 丕賲丕 丨賵丕丿孬貙 丿乇 毓蹖賳鈥屫з� 讴賴 噩匕丕亘 賴爻鬲賳丿貙 丕爻亘丕亘 诏賲乇丕賴蹖 賳蹖夭 賲蹖鈥屫促堎嗀�. 卮毓亘丿賴鈥屫ㄘж操囏� 蹖讴 丕氐賱 丕賵賱蹖賴 丿丕乇賳丿 賵 丌賳 丕蹖賳 丕爻鬲 讴賴 鬲賵噩賴 鬲賲丕卮丕诏乇丕賳 乇丕 亘賴 趩蹖夭 丿蹖诏乇蹖貙 亘賴鈥屫� 讴丕乇蹖 讴賴 丿乇 丨丕賱 丕賳噩丕賲 丿丕丿賳卮 賴爻鬲賳丿貙 噩賱亘 賲蹖鈥屭┵嗁嗀�. 丿乇 鬲賱賵蹖夭蹖賵賳 賳蹖夭 亘禺卮蹖 丕夭 讴丕乇 賳賲丕丿蹖賳貙 亘乇丕蹖 賲孬丕賱 丿乇 爻胤丨 丕禺亘丕乇貙 賴賲蹖賳 丕爻鬲. 蹖毓賳蹖 鬲賵噩賴 鬲賲丕卮丕诏乇丕賳 乇丕 亘賴鈥屫迟堐� 丕鬲賮丕賯丕鬲蹖 噩賱亘 賲蹖鈥屭┵嗁嗀� 讴賴 亘乇丕蹖 賴賲賴 噩丕賱亘 亘丕卮丿. 亘賴 亘蹖丕賳 丿蹖诏乇貙 賳賵毓蹖 丕夭 丕鬲賮丕賯丕鬲 賴賲賴鈥屫з嗀ㄙ� 蹖 噩丕賱亘鈥屫堌� 亘乇丕蹖 賴賲賴. 趩賳蹖賳 丕鬲賮丕賯丕鬲蹖貙 賵賯丕蹖毓蹖 賴爻鬲賳丿 讴賴 毓賲賱丕 賳亘丕蹖丿 賴蹖趩鈥屭┴� 乇丕 丿趩丕乇 卮诏賮鬲蹖 讴賳丿貙 賵 賲爻卅賱賴 賵 賲賵囟賵毓 賲賵乇丿 噩丿賱 賳蹖夭 丿乇亘乇 賳丿丕卮鬲賴 賵 丕賮乇丕丿 乇丕 丿乇 賲賯丕亘賱 賴賲 賯乇丕乇 賳丿賴賳丿貙 鬲丕 亘鬲賵丕賳賳丿 丕噩賲丕毓 亘乇賯乇丕乇 讴賳賳丿. 丿乇 丨賯蹖賯鬲貙 亘乇丕蹖 丕賮讴丕乇 毓賲賵賲蹖 亘丕蹖丿 賵賯丕蹖毓蹖 亘丕卮賳丿 讴賴 賴乇 趩賳丿 賲賵乇丿 毓賱丕賯賴 賴賲賴 賴爻鬲賳丿貙 丕賲丕 賴蹖趩 趩蹖夭 賲賴賲蹖 丿乇亘乇 賳丿丕乇賳丿. 丨賵丕丿孬貙 趩賳蹖賳 賲賵丕丿 禺丕賲蹖 賴爻鬲賳丿 : 丕胤賱丕毓丕鬲蹖 讴賴 丕賴賲蹖鬲 丌賳鈥屬囏� 丿乇 丕蹖賳 丕爻鬲 讴賴 鬲賵噩賴 賴賲賴 乇丕 亘乇賲蹖鈥屫з嗂屫操嗀� 賵賱蹖 賴蹖趩 倬蹖丕賲丿蹖 丿乇亘乇 賳丿丕乇賳丿. 丕賲丕 丿乇 毓蹖賳鈥屫з勜� 夭賲丕賳 乇丕 丕卮睾丕賱 賲蹖鈥屭┵嗁嗀� 夭賲丕賳蹖 讴賴 賲蹖鈥屫堌з嗀池� 氐乇賮 诏賮鬲賳 趩蹖夭 丿蹖诏乇蹖 卮賵丿. 亘丕蹖丿 鬲賵噩賴 丿丕卮鬲 讴賴 夭賲丕賳 丿乇 鬲賱賵蹖夭蹖賵賳 賲丕丿賴鈥屫й� 亘賴 卮丿鬲 讴賲蹖丕亘 亘賴鈥屫池ж� 賲蹖鈥屫③屫� 賵 丕诏乇 丕蹖賳 丿賯丕蹖賯 丕乇夭卮賲賳丿 氐乇賮 亘蹖丕賳 趩蹖夭賴丕蹖蹖 趩賳蹖賳 亘蹖鈥屫ж必藏� 賲蹖鈥屫促堌� 丿賱蹖賱卮 丌賳 丕爻鬲 讴賴 丕蹖賳 趩蹖夭賴丕貙 丿乇 毓蹖賳 亘蹖鈥屫ж必藏� 亘賵丿賳貙 丕賴賲蹖鬲 亘爻蹖丕乇蹖 丿丕乇賳丿貙 夭蹖乇丕 趩蹖夭賴丕蹖 亘爻蹖丕乇 丕乇夭卮賲賳丿蹖 乇丕 倬賳賴丕賳 賲蹖鈥屭┵嗁嗀�.
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跇賵乇賳丕賱蹖爻鬲鈥屬囏� 亘丕 亘乇禺賵乇丿丕乇蹖 丕夭 賯丿乇鬲蹖 丕爻鬲孬賳丕蹖蹖 讴賴 賴賲丕賳 鬲氐賵蹖乇 鬲賱賵蹖夭蹖賵賳蹖 丕爻鬲貙 賲蹖鈥屫堌з嗁嗀� 鬲丕孬蹖乇诏匕丕乇蹖鈥屬囏й� 亘蹖鈥屬呚з嗁嗀� 丿丕卮鬲賴 亘丕卮賳丿. 亘乇丕蹖 賳賲賵賳賴貙 賳诏丕賴蹖 乇賵夭賲乇賴 亘賴 丨賵賲賴鈥屬囏й� 卮賴乇蹖貙 丿乇 蹖讴賳賵丕禺鬲蹖 賵 亘蹖鈥屫辟嗂屸€屫簇з嗀� 賴蹖趩 噩匕丕亘蹖鬲蹖 亘乇丕蹖 賴蹖趩鈥屭┴� 亘賴鈥屫蒂堌� 跇賵乇賳丕賱蹖爻鬲鈥屬囏� 賳丿丕乇賳丿. 丕賲丕 丕诏乇 丌賳鈥屬囏� 亘賴 丌賳趩賴 丿乇 丕蹖賳 丨賵賲賴鈥屬囏� 賲蹖鈥屭柏必� 毓賱丕賯賴 丿丕卮鬲賴 賵 丨賯蹖賯鬲丕 賲蹖鈥屫堌ж池嗀� 丕蹖賳 趩蹖夭賴丕 乇丕 賳卮丕賳 亘丿賴賳丿貙 丕蹖賳 丕賲乇 讴丕乇蹖 亘蹖鈥屬嗁囏й屫� 賲卮讴賱 亘賵丿貙 夭蹖乇丕 賴蹖趩鈥屭┴ж臂� 賲卮讴賱鈥屫� 丕夭 丕蹖賳 賳蹖爻鬲 讴賴 賵丕賯毓蹖鬲 乇丕 丿乇 倬蹖卮鈥屬矩жз佖ж屸€屫ж� 賲丨爻賵爻 讴賳蹖賲. 賮賱賵亘乇 丿賵爻鬲 丿丕卮鬲 亘诏賵蹖丿 : "亘丕蹖丿 丕亘鬲匕丕賱 乇丕 乇賳诏鈥屫①呟屫槽� 讴乇丿." 丕蹖賳 賲爻卅賱賴鈥屫й� 丕爻鬲 讴賴 噩丕賲毓賴鈥屫促嗀ж池з� 賳蹖夭 亘丕 丌賳 爻乇賵讴丕乇 丿丕乇賳丿 : 丕蹖賳鈥屭┵� 趩诏賵賳賴 趩蹖夭賴丕蹖 倬蹖卮鈥屬矩жз佖ж� 乇丕 趩蹖夭賴丕蹖蹖 賮賵賯鈥屫з勜关ж� 賳卮丕賳 丿賴賳丿. 亘賴 毓亘丕乇鬲 丿蹖诏乇貙 趩诏賵賳賴 亘丕 倬丿蹖丿賴鈥屬囏й� 賲鬲毓丕乇賮 亘乇禺賵乇丿 讴賳賳丿 鬲丕 賲乇丿賲 亘亘蹖賳賳丿 鬲丕 趩賴 丕賳丿丕夭賴 丕蹖賳 倬丿蹖丿賴鈥屬囏� 禺丕乇賯鈥屫з勜关ж団€屫з嗀�.
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跇賵乇賳丕賱蹖爻鬲鈥屬囏� 亘丕 亘乇禺賵乇丿丕乇蹖 丕夭 賯丿乇鬲蹖 丕爻鬲孬賳丕蹖蹖 讴賴 賴賲丕賳 鬲氐賵蹖乇 鬲賱賵蹖夭蹖賵賳蹖 丕爻鬲貙 賲蹖鈥屫堌з嗁嗀� 鬲丕孬蹖乇诏匕丕乇蹖鈥屬囏й� 亘蹖鈥屬呚з嗁嗀� 丿丕卮鬲賴 亘丕卮賳丿. 亘乇丕蹖 賳賲賵賳賴貙 賳诏丕賴蹖 乇賵夭賲乇賴 亘賴 丨賵賲賴鈥屬囏й� 卮賴乇蹖貙 丿乇 蹖讴賳賵丕禺鬲蹖 賵 亘蹖鈥屫辟嗂屸€屫簇з嗀� 賴蹖趩 噩匕丕亘蹖鬲蹖 亘乇丕蹖 賴蹖趩鈥屭┴� 亘賴鈥屫蒂堌� 跇賵乇賳丕賱蹖爻鬲鈥屬囏� 賳丿丕乇賳丿. 丕賲丕 丕诏乇 丌賳鈥屬囏� 亘賴 丌賳趩賴 丿乇 丕蹖賳 丨賵賲賴鈥屬囏� 賲蹖鈥屭柏必� 毓賱丕賯賴 丿丕卮鬲賴 賵 丨賯蹖賯鬲丕 賲蹖鈥屫堌ж池嗀� 丕蹖賳 趩蹖夭賴丕 乇丕 賳卮丕賳 亘丿賴賳丿貙 丕蹖賳 丕賲乇 讴丕乇蹖 亘蹖鈥屬嗁囏й屫� 賲卮讴賱 亘賵丿貙 夭蹖乇丕 賴蹖趩鈥屭┴ж臂� 賲卮讴賱鈥屫� 丕夭 丕蹖賳 賳蹖爻鬲 讴賴 賵丕賯毓蹖鬲 乇丕 丿乇 倬蹖卮鈥屬矩жз佖ж屸€屫ж� 賲丨爻賵爻 讴賳蹖賲. 賮賱賵亘乇 丿賵爻鬲 丿丕卮鬲 亘诏賵蹖丿 : "亘丕蹖丿 丕亘鬲匕丕賱 乇丕 乇賳诏鈥屫①呟屫槽� 讴乇丿." 丕蹖賳 賲爻卅賱賴鈥屫й� 丕爻鬲 讴賴 噩丕賲毓賴鈥屫促嗀ж池з� 賳蹖夭 亘丕 丌賳 爻乇賵讴丕乇 丿丕乇賳丿 : 丕蹖賳鈥屭┵� 趩诏賵賳賴 趩蹖夭賴丕蹖 倬蹖卮鈥屬矩жз佖ж� 乇丕 趩蹖夭賴丕蹖蹖 賮賵賯鈥屫з勜关ж� 賳卮丕賳 丿賴賳丿. 亘賴 毓亘丕乇鬲 丿蹖诏乇貙 趩诏賵賳賴 亘丕 倬丿蹖丿賴鈥屬囏й� 賲鬲毓丕乇賮 亘乇禺賵乇丿 讴賳賳丿 鬲丕 賲乇丿賲 亘亘蹖賳賳丿 鬲丕 趩賴 丕賳丿丕夭賴 丕蹖賳 倬丿蹖丿賴鈥屬囏� 禺丕乇賯鈥屫з勜关ж団€屫з嗀�.
January 14, 2014
丕賱鬲乇噩賲丞 爻賷卅丞
Read
March 26, 2021Pierre "Halt die Fresse, L眉genpresse" Bourdieu
April 23, 2015
丕賱兀賵丿賷賲丕鬲 賴賷 賰賱賲丞 丕賱爻乇 賮賷 丕賱賰鬲丕亘
丕賱兀賵丿賷賲丕鬲 賴賷 賳爻亘丞 丕賱兀賯亘丕賱 丕賱賰丕鬲亘 賲賯鬲賳毓 廿賳 賳爻亘丞 丕賱兀賵丿賷賲丕鬲 賱賷爻鬲 賲賯賷丕爻丕 賱賱丨賰賲 賵 廿賳賲丕 丕賱賲賯賷丕爻 賴賵 兀賴賱 丕賱鬲禺氐氐 賷毓賳賷 毓卮丕賳 鬲賳賯丿 丕賱賰鬲丕亘 賱丕夭賲 鬲賰賵賳 毓丕賱賲 丕噩鬲賲丕毓 夭賷 丕賱賰丕鬲亘 賰丿賴 亘賷賷乇 亘賵乇丿賷賵
禺賱賷 亘賯賷 兀賵丿賷賲丕鬲賰 鬲賳賮毓賰 :D
賲賱丨賵馗丞 : 丕賱鬲乇噩賲丞 廿賱賷 丨丿 賲丕 囟毓賷賮丞
丕賱兀賵丿賷賲丕鬲 賴賷 賳爻亘丞 丕賱兀賯亘丕賱 丕賱賰丕鬲亘 賲賯鬲賳毓 廿賳 賳爻亘丞 丕賱兀賵丿賷賲丕鬲 賱賷爻鬲 賲賯賷丕爻丕 賱賱丨賰賲 賵 廿賳賲丕 丕賱賲賯賷丕爻 賴賵 兀賴賱 丕賱鬲禺氐氐 賷毓賳賷 毓卮丕賳 鬲賳賯丿 丕賱賰鬲丕亘 賱丕夭賲 鬲賰賵賳 毓丕賱賲 丕噩鬲賲丕毓 夭賷 丕賱賰丕鬲亘 賰丿賴 亘賷賷乇 亘賵乇丿賷賵
禺賱賷 亘賯賷 兀賵丿賷賲丕鬲賰 鬲賳賮毓賰 :D
賲賱丨賵馗丞 : 丕賱鬲乇噩賲丞 廿賱賷 丨丿 賲丕 囟毓賷賮丞
March 6, 2017
孬賲丞 賰鬲亘 鬲毓丿 賯乇丕亍鬲賴丕 賮乇囟貙 賴匕丕 丕賱賰鬲丕亘 兀丨丿賴丕.
July 17, 2013
鈥淪e o soci贸logo sempre incomoda um pouco, 茅 que obriga a tornar conscientes coisas que se prefere deixar inconscientes.鈥�
(Bourdieu, 1997)
Por isto, este 茅 um livro muito interessante.
Demarcando afincadamente o seu v铆nculo ao Socialismo marxista, Bourdieu transparece-nos o 芦aparelho televisivo禄 ao instrumento que, n茫o s贸 para entretenimento das massas, de facto 茅: dominador, controlador, manipulador, (des)informador, (des)construtor de ideias e representa莽玫es, censor: 鈥淐aminhamos cada vez mais rumo a universos em que o mundo social 茅 descrito-prescrito pela televis茫o. A televis茫o se torna o 谩rbitro do acesso 脿 exist锚ncia social e pol铆tica.鈥� (Bourdieu, 1997).
O poder da televis茫o, quando pensado, como o fez Bourdieu, 茅 realmente enorme, havendo a tend锚ncia para s锚-lo opressivo ou libertador. N茫o se pode desprezar a capacidade que a televis茫o tem, em concreto, de produzir 鈥渆feitos no real鈥� das sociedades; a televis茫o cria representa莽玫es sociais sobre as realidades que apresenta e, a partir dessas cria莽玫es, (des)mobiliza-nos para a莽玫es mais ou menos (in)conscientes, gerando, assim, 鈥渆feitos no real鈥�.
O perigo da televis茫o est谩 na faculdade prepotente que tem de uniformizar e homogeneizar as estruturas mentais das pessoas atrav茅s de informa莽茫o-corrente, interessada 脿s massas mas que n茫o cria problemas e que n茫o 茅 problematizada. Esta informa莽茫o, acaba por ser um conjunto de 鈥渋deias feitas鈥� que n茫o precisam de dar lugar ao pensamento porque as ideias j谩 est茫o pensadas. 脕 semelhan莽a do que elucida Bourdieu, o telespectador n茫o pensa, assiste ao espet谩culo televisivo digerindo o tal fast-food cultural e j谩 pr茅-digerido e pr茅-pensado. A televis茫o, atualmente, busca o 鈥渆xtra-ordin谩rio鈥�/鈥漞xtraordin谩rio ordin谩rio鈥�, apresentando em muitos momentos informa莽茫o que desinforma, oculta o que interessa 脿 vida quotidiana, porque as trag茅dias sensacionalistas do mundo j谩 todos as lemos, assistimos na tv, ouvimos na r谩dio. Assim, a televis茫o e os restantes m铆dia, ocultam o que 茅 de interesse pelo que 茅 mais interessante.
Nesta perspetiva, televis茫o, antes de cultura, 茅 economia e pol铆tica (partid谩ria e classista): 鈥淎s escolhas que se produzem na televis茫o s茫o de alguma maneira escolhas sem sujeito鈥� (Bourdieu, 1997), pois o sujeito 茅 desumano: 茅 o dinheiro e poder simb贸lico. 脡 um mecanismo que, alegadamente, guiado pelo discurso da verdade informativa, deixa muito a desejar quanto a valores (transpar锚ncia, autonomia, liberdade, etc.), privilegiando mais os seus interesses empresariais e comerciais, atirando, neste jogo de disfarce, o valor da informa莽茫o produzida e difundida para um segundo plano em prol da disputa com a concorr锚ncia 鈥� isto gera o tal 鈥渇echamento mental鈥� que fala Bourdieu - tanto para quem produz a informa莽茫o, como para quem a ela tem acesso.
No entanto, a quest茫o 茅 bem mais complexa que tudo isto, porque o jogo de poderes e domina莽茫o ultrapassa o aparelho, chegando mesmo 脿s estruturas estruturantes da vida social - tradi莽玫es e l贸gicas capitalistas. Assim, o assunto televis茫o e m铆dia exige, como diz o autor, um 鈥減ensamento pensante鈥�.
Muitas coisas se poderiam dizer acerca deste livro, rico e complexo em conte煤do, mas, em jeito de simplifica莽茫o do que (penso eu) se deve assimilar de toda esta leitura, 茅 que 鈥淧ode-se e deve-se lutar contra o 铆ndice de audi锚ncia em nome da democracia.鈥� (Bourdieu, 1997).
A verdade 茅 que, n茫o se negando o lado socialmente convergente e controlador da televis茫o e dos restantes meios de difus茫o de informa莽茫o, esta deve ser um instrumento c铆vico, educativo/pedag贸gico, culturalizador, de reflex茫o efetiva sobre as problem谩ticas sociais; o que atualmente n茫o acontece, sendo, ao inv茅s, sensacionalista, inculcador, dominador e objeto-capital.
Ao ler-se este livro, algumas coisas ficam mais esclarecidas, percebemos (ainda mais, em alguns casos) que somos levados, conduzidos a ver e aceitar, ficando a parte de compreender num outro plano que nem sempre conseguimos alcan莽ar.
(Bourdieu, 1997)
Por isto, este 茅 um livro muito interessante.
Demarcando afincadamente o seu v铆nculo ao Socialismo marxista, Bourdieu transparece-nos o 芦aparelho televisivo禄 ao instrumento que, n茫o s贸 para entretenimento das massas, de facto 茅: dominador, controlador, manipulador, (des)informador, (des)construtor de ideias e representa莽玫es, censor: 鈥淐aminhamos cada vez mais rumo a universos em que o mundo social 茅 descrito-prescrito pela televis茫o. A televis茫o se torna o 谩rbitro do acesso 脿 exist锚ncia social e pol铆tica.鈥� (Bourdieu, 1997).
O poder da televis茫o, quando pensado, como o fez Bourdieu, 茅 realmente enorme, havendo a tend锚ncia para s锚-lo opressivo ou libertador. N茫o se pode desprezar a capacidade que a televis茫o tem, em concreto, de produzir 鈥渆feitos no real鈥� das sociedades; a televis茫o cria representa莽玫es sociais sobre as realidades que apresenta e, a partir dessas cria莽玫es, (des)mobiliza-nos para a莽玫es mais ou menos (in)conscientes, gerando, assim, 鈥渆feitos no real鈥�.
O perigo da televis茫o est谩 na faculdade prepotente que tem de uniformizar e homogeneizar as estruturas mentais das pessoas atrav茅s de informa莽茫o-corrente, interessada 脿s massas mas que n茫o cria problemas e que n茫o 茅 problematizada. Esta informa莽茫o, acaba por ser um conjunto de 鈥渋deias feitas鈥� que n茫o precisam de dar lugar ao pensamento porque as ideias j谩 est茫o pensadas. 脕 semelhan莽a do que elucida Bourdieu, o telespectador n茫o pensa, assiste ao espet谩culo televisivo digerindo o tal fast-food cultural e j谩 pr茅-digerido e pr茅-pensado. A televis茫o, atualmente, busca o 鈥渆xtra-ordin谩rio鈥�/鈥漞xtraordin谩rio ordin谩rio鈥�, apresentando em muitos momentos informa莽茫o que desinforma, oculta o que interessa 脿 vida quotidiana, porque as trag茅dias sensacionalistas do mundo j谩 todos as lemos, assistimos na tv, ouvimos na r谩dio. Assim, a televis茫o e os restantes m铆dia, ocultam o que 茅 de interesse pelo que 茅 mais interessante.
Nesta perspetiva, televis茫o, antes de cultura, 茅 economia e pol铆tica (partid谩ria e classista): 鈥淎s escolhas que se produzem na televis茫o s茫o de alguma maneira escolhas sem sujeito鈥� (Bourdieu, 1997), pois o sujeito 茅 desumano: 茅 o dinheiro e poder simb贸lico. 脡 um mecanismo que, alegadamente, guiado pelo discurso da verdade informativa, deixa muito a desejar quanto a valores (transpar锚ncia, autonomia, liberdade, etc.), privilegiando mais os seus interesses empresariais e comerciais, atirando, neste jogo de disfarce, o valor da informa莽茫o produzida e difundida para um segundo plano em prol da disputa com a concorr锚ncia 鈥� isto gera o tal 鈥渇echamento mental鈥� que fala Bourdieu - tanto para quem produz a informa莽茫o, como para quem a ela tem acesso.
No entanto, a quest茫o 茅 bem mais complexa que tudo isto, porque o jogo de poderes e domina莽茫o ultrapassa o aparelho, chegando mesmo 脿s estruturas estruturantes da vida social - tradi莽玫es e l贸gicas capitalistas. Assim, o assunto televis茫o e m铆dia exige, como diz o autor, um 鈥減ensamento pensante鈥�.
Muitas coisas se poderiam dizer acerca deste livro, rico e complexo em conte煤do, mas, em jeito de simplifica莽茫o do que (penso eu) se deve assimilar de toda esta leitura, 茅 que 鈥淧ode-se e deve-se lutar contra o 铆ndice de audi锚ncia em nome da democracia.鈥� (Bourdieu, 1997).
A verdade 茅 que, n茫o se negando o lado socialmente convergente e controlador da televis茫o e dos restantes meios de difus茫o de informa莽茫o, esta deve ser um instrumento c铆vico, educativo/pedag贸gico, culturalizador, de reflex茫o efetiva sobre as problem谩ticas sociais; o que atualmente n茫o acontece, sendo, ao inv茅s, sensacionalista, inculcador, dominador e objeto-capital.
Ao ler-se este livro, algumas coisas ficam mais esclarecidas, percebemos (ainda mais, em alguns casos) que somos levados, conduzidos a ver e aceitar, ficando a parte de compreender num outro plano que nem sempre conseguimos alcan莽ar.
March 24, 2014
賰鬲丕亘 噩賷丿 噩丿丕賸 賮賷 賲丨鬲賵丕賴 丕賱鬲丨賱賷賱賷 賱鬲兀孬賷乇 丕賱鬲賱賮夭賷賵賳 毓賱賶 丕賱毓賯賱 丕賱噩賲毓賷 賱賱賳丕爻 賱毓丕賱賲 丕賱丕噩鬲賲丕毓 丕賱賮乇賳爻賷 丕賱賰亘賷乇 亘賷賷乇 亘賵乇丿賷賵 賵賰丕賳 鬲賯賷賷賲 丕賱賰鬲丕亘 爻賷賰賵賳 丕賮囟賱 賱賵 丕賱鬲乇噩賲丞 賰丕賳鬲 兀賮囟賱.
賷丕鬲賷 丕賱賰鬲丕亘 亘毓丿 賯囟丕賷丕 丕賱禺氐賴丕 亘賴匕賴 丕賱賳賯丕胤:
- 丕賱鬲賱賮夭賷賵賳 賲亘賳賶 毓賱賶 賳爻亘丞 丕賱丕賵丿賷賲丕鬲(賳爻亘丞 丕賱丕賯亘丕賱) 賵賴匕丕 賲丕 賷鬲丨賰賲 亘丕賱賲賵丕囟賷毓 丕賱鬲賷 鬲胤乇丨 毓賱賶 卮丕卮鬲賴.
- 卮乇賰丕鬲 丕賱毓丕賱賲賷丞 賲賲賱賵賰丞 賱丕卮禺丕氐 賲毓乇賵賮賷賳 賵賯賱賷賱賷賳 賮賴匕丕 賷噩毓賱 鬲賳賵毓賴賲 賯賱賷賱 禺丕氐丞 丕賳賴賲 賷毓鬲賲丿賵賳 賮賷 丕賳鬲丕噩賴賲 毓賱賶 卮乇賰丕鬲 賲毓賷賳丞 賵鬲賳丕爻亘 乇丐丕賴賲 賮賱丕 丨乇賷丞 亘賲毓賳賶 丕賱賰賱賲丞 乇睾賲 丕賱鬲賳賵毓 丕賱賲賳馗賵乇
- 丕賱氐丨賮賷賵賳 賷鬲兀孬乇賵賳 亘丕賱氐丨丕賮丞 丕賱兀禺乇賶 賳馗乇丕賸 賱丕賳賴賲 賷賯乇兀賵賳 賲丕 賷賰鬲亘 亘丕賱氐丨賮 丕賱兀禺锟斤拷賶 賵賴匕丕 賷噩毓賱賴賲 賷鬲賳賲賵胤賵賳 賵賷鬲丕孬乇賵賳 亘睾賷乇賴賲 賮賷 丕賱氐丨賮 丕賱丕禺乇賶 賵丕賳賴賲 賲賵馗賮賵賳 賷賳鬲賯賱賵賳 賲賳 氐丨賷賮丞 丕賱賶 丕禺乇賶
- 賱賷爻 賱賱氐丨丕賮丞 賵賱丕 丕賱鬲丨賱賷賱 賵賱丕 丕禺鬲賷丕乇 丕賱毓亘丕乇丕鬲 賲賳賴噩 毓賱賲賷 賷丨丕賰賲 賮賷 丕賱卮禺氐 賵賷賯賷賲 毓賱賶 丕爻丕爻賴 賵亘丕賱鬲丕賱賷 賮丕賱兀賲乇 乇丕噩毓 亘卮賰賱 賰亘賷乇 賱賱氐丨賮賷 賳賮爻賴.
丕賱賰鬲丕亘 噩賷丿 賵賷胤賱毓賰 毓賱賶 賯囟丕賷丕 鬲爻鬲丨賯 丕賱鬲兀賲賱 賵丕賱賳賯丕卮
賷丕鬲賷 丕賱賰鬲丕亘 亘毓丿 賯囟丕賷丕 丕賱禺氐賴丕 亘賴匕賴 丕賱賳賯丕胤:
- 丕賱鬲賱賮夭賷賵賳 賲亘賳賶 毓賱賶 賳爻亘丞 丕賱丕賵丿賷賲丕鬲(賳爻亘丞 丕賱丕賯亘丕賱) 賵賴匕丕 賲丕 賷鬲丨賰賲 亘丕賱賲賵丕囟賷毓 丕賱鬲賷 鬲胤乇丨 毓賱賶 卮丕卮鬲賴.
- 卮乇賰丕鬲 丕賱毓丕賱賲賷丞 賲賲賱賵賰丞 賱丕卮禺丕氐 賲毓乇賵賮賷賳 賵賯賱賷賱賷賳 賮賴匕丕 賷噩毓賱 鬲賳賵毓賴賲 賯賱賷賱 禺丕氐丞 丕賳賴賲 賷毓鬲賲丿賵賳 賮賷 丕賳鬲丕噩賴賲 毓賱賶 卮乇賰丕鬲 賲毓賷賳丞 賵鬲賳丕爻亘 乇丐丕賴賲 賮賱丕 丨乇賷丞 亘賲毓賳賶 丕賱賰賱賲丞 乇睾賲 丕賱鬲賳賵毓 丕賱賲賳馗賵乇
- 丕賱氐丨賮賷賵賳 賷鬲兀孬乇賵賳 亘丕賱氐丨丕賮丞 丕賱兀禺乇賶 賳馗乇丕賸 賱丕賳賴賲 賷賯乇兀賵賳 賲丕 賷賰鬲亘 亘丕賱氐丨賮 丕賱兀禺锟斤拷賶 賵賴匕丕 賷噩毓賱賴賲 賷鬲賳賲賵胤賵賳 賵賷鬲丕孬乇賵賳 亘睾賷乇賴賲 賮賷 丕賱氐丨賮 丕賱丕禺乇賶 賵丕賳賴賲 賲賵馗賮賵賳 賷賳鬲賯賱賵賳 賲賳 氐丨賷賮丞 丕賱賶 丕禺乇賶
- 賱賷爻 賱賱氐丨丕賮丞 賵賱丕 丕賱鬲丨賱賷賱 賵賱丕 丕禺鬲賷丕乇 丕賱毓亘丕乇丕鬲 賲賳賴噩 毓賱賲賷 賷丨丕賰賲 賮賷 丕賱卮禺氐 賵賷賯賷賲 毓賱賶 丕爻丕爻賴 賵亘丕賱鬲丕賱賷 賮丕賱兀賲乇 乇丕噩毓 亘卮賰賱 賰亘賷乇 賱賱氐丨賮賷 賳賮爻賴.
丕賱賰鬲丕亘 噩賷丿 賵賷胤賱毓賰 毓賱賶 賯囟丕賷丕 鬲爻鬲丨賯 丕賱鬲兀賲賱 賵丕賱賳賯丕卮
April 19, 2015
丕禺鬲丕噩 賱丕賳 丕賯乇兀賴 賲賳 噩丿賷丿 亘毓丿 爻賳鬲賷賳 賱丕賰賵賳 賲鬲兀賰丿丞 賲賳 賮賴賲賷 賵丕禺丕胤鬲賷 亘賰賱 丕賱丕胤乇丕賮 丕賱賲匕賰賵乇丞 / 丕賱賲賳鬲賯丿賴.
毓丿丕 匕賱賰 丕賱賰鬲丕亘 乇丕卅毓 '亘丕爻鬲孬賳丕亍 丕賱氐賷丕睾丞 丕賱賲鬲毓亘丞 賱賱噩賲賱'. 賵賲賳賴丕 鬲賮賴賲 賰賷賮 鬲賰賵賳鬲 丕賮毓賶 丕賵乇賵亘賵乇爻 賵鬲囟禺賲鬲 丿賵賳 丕賳 鬲賳鬲亘賴 賱賳賮爻賴丕.
毓丿丕 匕賱賰 丕賱賰鬲丕亘 乇丕卅毓 '亘丕爻鬲孬賳丕亍 丕賱氐賷丕睾丞 丕賱賲鬲毓亘丞 賱賱噩賲賱'. 賵賲賳賴丕 鬲賮賴賲 賰賷賮 鬲賰賵賳鬲 丕賮毓賶 丕賵乇賵亘賵乇爻 賵鬲囟禺賲鬲 丿賵賳 丕賳 鬲賳鬲亘賴 賱賳賮爻賴丕.
September 6, 2019
丕賵賳 賲丿蹖丕蹖 丌夭丕丿蹖 讴賴 鬲丨鬲 爻賱胤賴 賵 賲禺丕胤亘 爻賳噩蹖 賳亘丕卮賴 賴蹖趩鈥屬堎傌� 亘賴 賵噩賵丿 賳賲蹖丕丿 賴乇 乇爻丕賳賴 丕蹖 蹖丕 毓丕賲賴 倬爻賳丿 賴爻鬲 讴賴 賲禺丕胤亘 爻賳噩蹖 賲蹖卮賴 蹖丕 鬲禺氐氐蹖 賴爻鬲 讴賴 賲禺丕胤亘卮 賲卮禺氐賴
September 15, 2014
En 1996 Pierre Bourdieu dio una serie de conferencias televisadas tituladas
Sur la t茅l茅vision
. Su objetivo: utilizar este medio masivo 鈥攁lguien dir谩 que parad贸jicamente鈥� para concientizar a sus consumidores y productores sobre los mecanismos de censura invisible que los controlan y c贸mo estos han alterado el balance y la autonom铆a de los dem谩s campos de producci贸n cultural (ciencia, arte, pol铆tica).
Este texto es la transcripci贸n de esa conferencia que encender铆a una pol茅mica feroz en los medios franceses y que pondr铆a al libro 鈥攅l mismo sujeto dir铆a que otra paradoja鈥� en la lista de los bestsellers del momento.
Bourdieu da inicio a su an谩lisis resaltando algo que nos puede parecer obvio y que los tiempos que corren nos permiten ver a煤n m谩s patentemente; la relaci贸n inversa existente entre la inmediatez y la reflexi贸n:
Bourdieu dibuja con precisi贸n las relaciones que dan forma al campo del periodismo y la televisi贸n 鈥攋ugador principal: el n煤mero de audiencia鈥� y c贸mo estas terminan dando unas posiciones claras y definidas a cada uno de sus elementos (ll谩mese periodista, editor, redactor, competencia) 鈥攃omo lo hace la gravedad a las masas鈥� que a su vez se encargan de redefinir los pesos de los dem谩s campos 鈥攃omo un cuerpo en el espacio sideral lo hace con sus vecinos鈥� a trav茅s de sus filtros "propios" (en realidad consecuencias del campo), sin necesidad de que ning煤n ente externo los invoque a censurar de manera directa:
Hoy d铆a, casi veinte a帽os despu茅s de su publicaci贸n, las observaciones hechas por Bourdieu siguen vigentes e incluso puede decirse que se han hecho extensivas a Internet y la din谩mica de sus redes sociales 鈥攃uyas tem谩ticas siguen estando ampliamente dominadas por las impuestas por los medios tradicionales; expertos, , cotilleo e indignaci贸n鈥�.
Conciente de las sensibilidades que pod铆a despertar su reflexi贸n, Bourdieu incluy贸 una advertencia en su texto, que pasar铆a inadvertida, acompa帽ada de una invitaci贸n a la sociedad en general:
Es claro que Bourdieu, adem谩s de ser un hombre capaz de grandes reflexiones y de extensas investigaciones, era un optimista incurable.
Este texto es la transcripci贸n de esa conferencia que encender铆a una pol茅mica feroz en los medios franceses y que pondr铆a al libro 鈥攅l mismo sujeto dir铆a que otra paradoja鈥� en la lista de los bestsellers del momento.
Bourdieu da inicio a su an谩lisis resaltando algo que nos puede parecer obvio y que los tiempos que corren nos permiten ver a煤n m谩s patentemente; la relaci贸n inversa existente entre la inmediatez y la reflexi贸n:
Dice [Plat贸n], m谩s o menos, que cuando se est谩 atenazado por la urgencia no se puede pensar [鈥 uno de los mayores problemas que plantea la televisi贸n es el de las relaciones entre el pensamiento y la velocidad.
Bourdieu dibuja con precisi贸n las relaciones que dan forma al campo del periodismo y la televisi贸n 鈥攋ugador principal: el n煤mero de audiencia鈥� y c贸mo estas terminan dando unas posiciones claras y definidas a cada uno de sus elementos (ll谩mese periodista, editor, redactor, competencia) 鈥攃omo lo hace la gravedad a las masas鈥� que a su vez se encargan de redefinir los pesos de los dem谩s campos 鈥攃omo un cuerpo en el espacio sideral lo hace con sus vecinos鈥� a trav茅s de sus filtros "propios" (en realidad consecuencias del campo), sin necesidad de que ning煤n ente externo los invoque a censurar de manera directa:
No hay discurso (an谩lisis cient铆fico, manifiesto pol铆tico, etc茅tera) ni acci贸n (manifestaci贸n, huelga, etc茅tera) que, para tener acceso al debate p煤blico, no deba someterse a la prueba de selecci贸n period铆stica, a esta colosal censura que los periodistas ejercen, sin darse cuenta, al no retener m谩s que lo que es capaz de interesarles, de 芦captar su atenci贸n禄, es decir, de entrar en sus esquemas mentales, y condenar a la insignificancia expresiones merecedoras de llegar al conjunto de los ciudadanos
Hoy d铆a, casi veinte a帽os despu茅s de su publicaci贸n, las observaciones hechas por Bourdieu siguen vigentes e incluso puede decirse que se han hecho extensivas a Internet y la din谩mica de sus redes sociales 鈥攃uyas tem谩ticas siguen estando ampliamente dominadas por las impuestas por los medios tradicionales; expertos, , cotilleo e indignaci贸n鈥�.
Conciente de las sensibilidades que pod铆a despertar su reflexi贸n, Bourdieu incluy贸 una advertencia en su texto, que pasar铆a inadvertida, acompa帽ada de una invitaci贸n a la sociedad en general:
Poner de manifiesto las imposiciones ocultas a las que est谩n sometidos los periodistas y a las que, a su vez, someten a todos los productores culturales no significa denunciar a unos responsables, poner en la picota a unos culpables. Significa tratar de brindar a unos y otros una posibilidad de liberarse, mediante la toma de conciencia, del dominio de esos mecanismos.
Es claro que Bourdieu, adem谩s de ser un hombre capaz de grandes reflexiones y de extensas investigaciones, era un optimista incurable.
March 12, 2024
Bourdieu'den beklenmedik d眉zeyde y眉zeysel analizler oldu臒unu d眉艧眉n眉yorum.
July 6, 2014
賷乇賶 亘賷賷乇 亘賵乇丿賷賵 賮賷 賰鬲丕亘賴 "丕賱鬲賱賮夭賷賵賳 賵丌賱賷丕鬲 丕賱鬲賱丕毓亘 亘丕賱毓賯賵賱" 兀賳賾 丕賱賯賳賵丕鬲 丕賱鬲賱賮夭賷賵賳賷丞 賵 亘卮賰賱 禺丕氐 丕賱賮囟丕卅賷丞 賲賳賴丕 賱賲 鬲毓丿 賲噩乇丿 賯賳賵丕鬲 鬲賯丿賲 亘乇丕賲噩 賱賱鬲爻賱賷丞 賵 丕賱鬲孬賯賷賮 賮賯胤 亘賱 兀氐亘丨鬲 丕賱兀丿賵丕鬲 賵丕賱賵爻丕卅賱 丕賱兀賰孬乇 賲爻丕賴賲丞 賵 賮丕毓賱賷丞 賮賷 丕賱囟亘胤 賵 丕賱鬲丨賰賲 丕賱廿噩鬲賲丕毓賷 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱丨丿賷孬丞 賵鬲亘毓丕 賱賱賲賮賴賵賲 丕賱匕賷 賷賯丿賲賴 亘賵乇丿賷賵 賮賵爻丕卅賱 丕賱廿毓賱丕賲 兀丿丕丞 賲賳 兀丿賵丕鬲 "丕賱毓賳賮 丕賱乇賲夭賷" 丕賱匕賷 鬲爻鬲睾賱賴 丕賱胤亘賯丕鬲 丕賱廿噩鬲賲丕毓賷丞 丕賱爻丕卅丿丞 賵 丕賱賲賴賷賲賳丞 賵丨賷孬 鬲賯賵賲 亘鬲爻賷賷乇賴丕 禺丿賲丞 賱賲氐丕賱丨賴丕 賵 賲賰鬲爻亘丕鬲賴丕.賵亘丨賰賲 鬲兀孬賷乇賴 丕賱賵丕爻毓 賷毓鬲亘乇 亘賵乇丿賷賵 兀賳 丕賱鬲賱賮夭賷賵賳 亘丌賱賷丕鬲賴 丕賱賲毓賯丿丞 賱丕 賷卮賰賱 禺胤乇丕 毓賱賶 賲爻鬲賵賶 丕賱廿賳鬲丕噩 丕賱孬賯丕賮賷 貙賲賳 賮賳 賵兀丿亘貙毓賱賵賲貙賮賱爻賮丞貙賯丕賳賵賳 賮丨爻亘 亘賱 亘丕鬲 賷賴丿丿 兀賷囟丕 丕賱丨賷丕丞 丕賱爻賷丕爻賷丞 賵丕賱丿賷賲賯乇丕胤賷丞貙賵 丕賱賲卮賰賱丞 丕賱囟丕睾胤丞 毓賱賶 丕賱鬲賱賮夭賷賵賳 賵賲毓賴 噩夭亍 賰亘賷乇 賲賳 丕賱氐丨丕賮丞 兀賳賴丕 賵爻丕卅賱 賲丿賮賵毓丞 亘賲賳胤賯 丕賱賱賴丕丞 賵乇丕亍 賲夭賷丿 賲賳 丕賱廿賯亘丕賱 丕賱噩賲丕賴賷乇賷..賷毓鬲亘乇 亘賵乇丿賷賵 賱丕丨賯丕 兀賳 丕賱鬲賱賮夭賷賵賳 兀丿丕丞 鬲賲馗賴乇 賱丨亘 丕賱匕丕鬲 賮賷氐亘丨 賲乇丌丞 賳乇噩爻賷丞 鬲禺囟丨 賱丨爻丕亘丕鬲 丕賱馗賴賵乇 賵鬲賯丿賷賲 丕賱鬲賳丕夭賱丕鬲 賲賳 兀噩賱 鬲丿賱賷賱 賴匕丕 丕賱賵噩賵丿 毓賱賶 丕賱卮丕卮丞 ..孬賲 賷毓乇囟 賱賳丕 丨賵丕噩夭 丕賱乇賯丕亘丞 丕賱禺賮賷丞 賵鬲賱賰 丕賱乇賯丕亘丕鬲 丕賱丿丕禺賱賷丞 賵 丕賱禺丕乇噩賷丞 貙賮鬲氐亘丨 氐賵乇丞 丕賱賮囟丕亍 丕賱爻賲毓賷 丕賱亘氐乇賷 毓亘丕乇丞 毓賳 氐賳丕毓丞 廿毓賱丕賲賷丞 賲鬲賵丕胤卅丞 亘賷賳 毓丕賲賱 氐丨賮賷 賲丨鬲乇賮 賵 賲賮賰乇 爻乇賷毓.
毓丕賲 99, 禺丕胤亘 亘賵乇丿賷賵 噩賲毓丕 賰亘賷乇丕 賲賳 兀賴賲 卮禺氐賷丕鬲 丕賱毓賲賱 丕賱爻賲毓賷 賵丕賱亘氐乇賷 賲鬲賴賲丕 丕賷丕賴賲 亘廿爻丕亍丞 丕爻鬲禺丿丕賲 丕賱鬲賱賮丕夭 賰噩賴丕夭 孬賯丕賮賷 賲毓乇賮賷 賱鬲丨賵賷乇 賵馗賷賮鬲賴 賱賯鬲賱 丕賱孬賯丕賮丞..賯丕賱 賱賴賲 "丕賳鬲賲 鬲賯鬲賱賵賳 丕賱孬賯丕賮丞 賷丕 爻丕丿丞.."
賷賲賰賳 丕毓鬲亘丕乇 賰鬲丕亘 亘賵乇丿賷賵 噩夭亍 賲賳 爻賱爻賱丞 丕賱賰鬲丕亘丕鬲 丕賱兀禺賷乇丞 丕賱鬲賷 鬲氐丿賶 賮賷賴丕 毓丕賱賲 丕賱廿噩鬲賲丕毓 丕賱賮乇賳爻賷 廿賱賶 賰賱 馗賵丕賴乇 丕賱爻賱胤丞 丕賱廿賯鬲氐丕丿賷丞 賵丕賱爻賷丕爻賷丞 丕賱賲鬲賲孬賱丞 亘丕賱毓賵賱賲丞 賵丕賱禺氐禺氐丞 丕賱廿賯鬲氐丕丿賷丞 賮賰丕賳 丕賱賰鬲丕亘 賰禺賱丕氐丞 賱賲賳丕丿丕丞 亘賵乇丿賷賵 亘囟乇賵乇丞 丨賲丕賷丞 丕賱兀卮賰丕賱 丕賱鬲賯賱賷丿賷丞 賱賱毓賱丕賯丕鬲 丕賱廿噩鬲賲丕毓賷丞 賲賳 丌孬丕乇 賵丨賲賶 丕賱賱賷亘乇丕賱賷丞 賮賷 賲賷丕丿賷賳 丕賱毓賲賱 賵丕賱孬賯丕賮丞 賵丕賱賮賰乇.
毓丕賲 99, 禺丕胤亘 亘賵乇丿賷賵 噩賲毓丕 賰亘賷乇丕 賲賳 兀賴賲 卮禺氐賷丕鬲 丕賱毓賲賱 丕賱爻賲毓賷 賵丕賱亘氐乇賷 賲鬲賴賲丕 丕賷丕賴賲 亘廿爻丕亍丞 丕爻鬲禺丿丕賲 丕賱鬲賱賮丕夭 賰噩賴丕夭 孬賯丕賮賷 賲毓乇賮賷 賱鬲丨賵賷乇 賵馗賷賮鬲賴 賱賯鬲賱 丕賱孬賯丕賮丞..賯丕賱 賱賴賲 "丕賳鬲賲 鬲賯鬲賱賵賳 丕賱孬賯丕賮丞 賷丕 爻丕丿丞.."
賷賲賰賳 丕毓鬲亘丕乇 賰鬲丕亘 亘賵乇丿賷賵 噩夭亍 賲賳 爻賱爻賱丞 丕賱賰鬲丕亘丕鬲 丕賱兀禺賷乇丞 丕賱鬲賷 鬲氐丿賶 賮賷賴丕 毓丕賱賲 丕賱廿噩鬲賲丕毓 丕賱賮乇賳爻賷 廿賱賶 賰賱 馗賵丕賴乇 丕賱爻賱胤丞 丕賱廿賯鬲氐丕丿賷丞 賵丕賱爻賷丕爻賷丞 丕賱賲鬲賲孬賱丞 亘丕賱毓賵賱賲丞 賵丕賱禺氐禺氐丞 丕賱廿賯鬲氐丕丿賷丞 賮賰丕賳 丕賱賰鬲丕亘 賰禺賱丕氐丞 賱賲賳丕丿丕丞 亘賵乇丿賷賵 亘囟乇賵乇丞 丨賲丕賷丞 丕賱兀卮賰丕賱 丕賱鬲賯賱賷丿賷丞 賱賱毓賱丕賯丕鬲 丕賱廿噩鬲賲丕毓賷丞 賲賳 丌孬丕乇 賵丨賲賶 丕賱賱賷亘乇丕賱賷丞 賮賷 賲賷丕丿賷賳 丕賱毓賲賱 賵丕賱孬賯丕賮丞 賵丕賱賮賰乇.
January 19, 2012
De Bourdieu on retient essentiellement le sociologue marxisant, engag茅 dans les mouvements sociaux. Ses th茅ories sur la reproduction sociale des 茅lites (avec l'habitus entre autres) m'ont toujours laiss茅 perplexe, tout simplement parce qu'il existe trop de contre-exemples 脿 sa vision.
Mais quand je suis tomb茅 sur son opuscule "Sur la t茅l茅vision" (issu de deux conf茅rences au Coll猫ge de France) je me suis laiss茅 tent茅. Car Bourdieu a toujours eu une vision tr猫s critique de la t茅l茅vision dont une 茅mission comme "Arr锚t sur Images" s'est r茅clam茅 de mani猫re plus ou moins affirm茅e. Ce petit livre est finalement tr猫s int茅ressant. Bourdieu ne tombe pas dans le pi猫ge facile de la critique d'une t茅l茅vision aux mains des grands groupes. Certes ceci a une influence mais il y a bien d'autres facteurs expliquant le n茅ant t茅l茅visuel. Son analyse de la circulation circulaire de l'information (les journalistes parlant des articles, sujets d'autres journalistes) est tr猫s int茅ressante, sa vision de journalistes anti-intellectualistes est 脿 mon sens bonne, sa d茅nonciation clinique des "bons clients" et des experts auto-proclam茅s qui n'ont que des lieux communs 脿 partager est r茅jouissante.
Cette analyse claire et intelligible devrait 锚tre lue par toute personne souhaitant regarder la t茅l茅vision avec un peu plus de distance.
Mais quand je suis tomb茅 sur son opuscule "Sur la t茅l茅vision" (issu de deux conf茅rences au Coll猫ge de France) je me suis laiss茅 tent茅. Car Bourdieu a toujours eu une vision tr猫s critique de la t茅l茅vision dont une 茅mission comme "Arr锚t sur Images" s'est r茅clam茅 de mani猫re plus ou moins affirm茅e. Ce petit livre est finalement tr猫s int茅ressant. Bourdieu ne tombe pas dans le pi猫ge facile de la critique d'une t茅l茅vision aux mains des grands groupes. Certes ceci a une influence mais il y a bien d'autres facteurs expliquant le n茅ant t茅l茅visuel. Son analyse de la circulation circulaire de l'information (les journalistes parlant des articles, sujets d'autres journalistes) est tr猫s int茅ressante, sa vision de journalistes anti-intellectualistes est 脿 mon sens bonne, sa d茅nonciation clinique des "bons clients" et des experts auto-proclam茅s qui n'ont que des lieux communs 脿 partager est r茅jouissante.
Cette analyse claire et intelligible devrait 锚tre lue par toute personne souhaitant regarder la t茅l茅vision avec un peu plus de distance.
November 10, 2017
賱賷爻 孬賲丞 廿毓賱丕賲 賲爻鬲賯賱 賰賲丕 賷亘丿賵 貙 廿賳賳丕 賮賷 丕賱賳賴丕賷丞 賳卮丕賴丿 賲丕 賷賵丿賵賳 賱賳丕 兀賳 賳卮丕賴丿賴 貙 廿賳賴丕 丌賱賷丕鬲 鬲丨賰賲 爻賷丕爻賷丞 賵丕賯鬲氐丕丿賷丞 鬲鬲賱丕毓亘 亘丕賱毓賯賵賱 賵丕賱賲卮丕毓乇 賵鬲氐丿乇 氐賵乇丞 賲夭賷賮丞 毓賳 丕賱毓丕賱賲 丕賱匕賷 賳毓賷卮 賮賷賴 .
丕賱賵毓賷 賴賵 丕賱禺胤賵丞 丕賱兀賵賱賶 賳丨賵 丕賱禺賱丕氐 賲賳 兀賵賴丕賲 丕賱廿毓賱丕賲 .
丕賱賵毓賷 賴賵 丕賱禺胤賵丞 丕賱兀賵賱賶 賳丨賵 丕賱禺賱丕氐 賲賳 兀賵賴丕賲 丕賱廿毓賱丕賲 .
July 2, 2013
亘賵乇丿賷賵 毓亘賯乇賷賾 , 賰鬲丕亘 賱胤賷賮, 匕賰賷賾 賵 賰丕卮賮 , 賵 賲丿賴卮 兀丨賷丕賳丕賸
February 13, 2018
Un libro de esos que, cuando lo acabas, te hace sentir m谩s inteligente.
March 25, 2020
D'une tr猫s grande pertinence, m锚me une vingtaine d'ann茅es plus tard. Impossible pour Bourdieu d'anticiper la mutation des m茅dias 脿 l'heure d'internet et des r茅seaux sociaux, mais les fonctionnements qu'il d茅crit ici me semblent encore bien pr茅sents. Lecture tr猫s efficace !
August 3, 2012
鬲賵 爻丕賱 酃鄱 蹖賴 亘乇賳丕賲賴 鬲賵 丿賮鬲乇 讴丕乇 亘賵乇丿蹖賵 囟亘胤 賲蹖卮賴 亘賴 賲丿鬲 蹖讴 爻丕毓鬲貙 丕蹖賳噩賵乇 讴賴 亘乇 禺賱丕賮 乇爻賵賲 亘乇賳丕賲賴鈥屬囏й� 鬲賱賵蹖夭蹖賵賳蹖 丕夭 丨乇讴鬲 丿賵乇亘蹖賳 賵 賯胤毓 鬲氐賵蹖乇 賵 倬禺卮 賲賵爻蹖賯蹖 禺亘乇蹖 賳蹖爻鬲 賵 鬲賲丕賲 蹖讴 爻丕毓鬲 乇賵 亘賵乇丿蹖賵 亘蹖鈥屬堎傎佡� 賲賯丕亘賱 蹖賴 丿賵乇亘蹖賳 孬丕亘鬲 丨乇賮 賲蹖夭賳賴. 乇丕噩毓 亘賴 丕賱夭丕賲丕鬲 丨丕讴賲 亘乇 鬲賱賵蹖夭蹖賵賳 賵 賳賯卮蹖 讴賴 鬲賱賵蹖夭蹖賵賳 丿乇 丨賮馗 賳馗賲 賲賵噩賵丿 賵 爻丕禺鬲丕乇賴丕蹖 賯丿乇鬲 丕蹖賮丕 賲蹖讴賳賴. 诏賮鬲丕乇 丿賵賲 賴賲 丿乇亘丕乇賴 跇賵乇賳丕賱蹖爻賲賴貙 賴賲 丕夭 賳賵毓 賲胤亘賵毓丕鬲蹖 賴賲 鬲賱賵蹖夭蹖賵賳蹖貙 丕蹖賳讴賴 趩胤賵乇 丕乇夭卮鈥屬囏й� 禺亘乇蹖 睾賱胤 鬲賵賱蹖丿 賵 鬲讴乇丕乇 賲蹖卮賴 賵 亘賴 丕爻賲 賲禺丕胤亘鈥屫迟嗀� 亘賴 讴賱 賮囟丕蹖 跇賵乇賳丕賱蹖爻賲 鬲丨賲蹖賱 賲蹖卮賴.
亘禺卮 丕賵賱 讴賴 丿乇亘丕乇賴 鬲賱賵蹖夭蹖賵賳賴貙 丨乇賮 丕夭 丕蹖賳 賲蹖夭賳賴 讴賴 趩胤賵乇 鬲賱賵蹖夭蹖賵賳 亘丕 倬乇 讴乇丿賳 亘乇賳丕賲賴鈥屬囏ж� 丕夭 賴蹖趩 (禺賱丕) 毓賲賱賳 丕胤賱丕毓丕鬲蹖 亘賴 亘蹖賳賳丿賴 賳賲蹖丿賴 賵 賳馗賲 賲賵噩賵丿 乇賵 丨賮馗 賲蹖讴賳賴. 賵 丕蹖賳讴賴 鬲賵 賲賵賯毓蹖鬲鈥屬囏й� 賲禺鬲賱賮 亘丕 賳卮賵賳 丿丕丿賳 亘禺卮鈥屬囏й� 丨丕卮蹖賴鈥屫й� 蹖讴 賲賵囟賵毓 噩丕 乇賵 亘乇丕蹖 賳卮賵賳 丿丕丿賳 丕氐賱 丿丕爻鬲丕賳 賲蹖诏蹖乇賴 丿乇 丨丕賱蹖讴賴 丕蹖賳 跇爻鬲 乇賵 賴賲 丿丕乇賴 讴賴 亘賴 賯囟蹖賴 倬乇丿丕禺鬲賴. 賵 趩賳丿 亘禺卮 丿蹖诏賴 讴賴 賮囟丕蹖 丨丕讴賲 亘乇 鬲賱賵蹖夭蹖賵賳 趩蹖賴 賵 賯丿乇鬲 亘爻蹖噩 鬲賵丿賴 鬲賱賵蹖夭蹖賵賳 賲蹖鬲賵賳賴 趩賴 鬲亘毓丕鬲蹖 丿丕卮鬲賴 亘丕卮賴. 讴賳丕乇 賴賲賴 丕蹖賳賴丕 丕賲丕 亘賵乇丿蹖賵 丕氐乇丕乇 丿丕乇賴 讴賴 賴蹖趩 毓賱丕賯賴鈥屫й� 亘賴 賳禺亘賴鈥屭必й屰� 鬲賵 鬲賱賵蹖夭蹖賵賳 賳丿丕乇賴貙 丕賲丕 賲卮禺氐 賳賲蹖鈥屭┵嗁� 讴賴 趩胤賵乇 賲蹖卮賴 讴賳鬲乇賱 讴乇丿 鬲賱賵蹖夭蹖賵賳 乇賵 賵 丕賳鬲馗丕乇卮 丕氐賱賳 丕夭 鬲賱賵蹖夭蹖賵賳 趩蹖賴.
鬲賵 诏賮鬲丕乇 丿賵賲 賴賲 讴賴 乇丕噩毓 亘賴 跇賵乇賳丕賱蹖爻賲賴貙 賲賳胤賯 丨丕讴賲 亘乇 跇賵乇賳丕賱蹖爻賲 乇賵 賳賯丿 賲蹖讴賳賴. 趩蹖夭賴丕蹖蹖 讴賴 鬲亘丿蹖賱 卮丿賳 亘賴 丕氐賵賱 跇賵乇賳丕賱蹖爻賲 賲孬賱 丕蹖賳讴賴 禺亘乇 噩丿蹖丿 亘丕卮賴 賵 禺丕乇賯 丕賱毓丕丿賴 亘丕卮賴 賵 賲禺丕胤亘 夭蹖丕丿 丿丕卮鬲賴 亘丕卮賴 乇賵 賲蹖亘乇賴 夭蹖乇 爻賵丕賱 賵 賮囟丕蹖蹖 讴賴 亘丕毓孬 卮丿賴 丕蹖賳賴丕 鬲亘丿蹖賱 亘賴 丕乇夭卮 禺亘乇蹖 亘卮賳 乇賵 鬲毓乇蹖賮 賵 賳賯丿 賲蹖讴賳賴. 丕蹖賳 亘禺卮 丿賵賲 亘賴 賳馗乇賲 禺蹖賱蹖 賮卮乇丿賴鈥屫池�. 亘禺卮 丕賵賱 讴賴 乇丕噩毓 亘賴 鬲賱賵蹖夭蹖賵賳賴 禺蹖賱蹖 趩蹖夭丕 讴賴 賲胤乇丨 賲蹖卮賴 丕夭 亘丿蹖賴蹖丕鬲賴 賵 蹖賴 丕卮丕乇賴 讴丕賮蹖賴 亘乇丕 乇爻賵賳丿賳卮貙 賵賱蹖 鬲賵 賲賵乇丿 丿賵賲 丿丕乇賴 丕氐賵賱蹖 讴賴 爻丕賱賴丕爻鬲 賲胤亘賵毓丕鬲 乇賵 賲蹖诏乇丿賵賳賴 乇賵 賲蹖亘乇賴 夭蹖乇 爻賵丕賱. 賲賳 鬲乇噩蹖丨 賲蹖丿丕丿賲 禺蹖賱蹖 亘蹖卮鬲乇 亘賲賵賳賴 乇賵 丕蹖賳 亘丨孬 賵 蹖賴 亘丿蹖賱蹖 賴賲 丕乇丕卅賴 讴賳賴. 丕夭 賳賯丿 氐乇賮 毓亘賵乇 讴賳賴貙 賵賱蹖 賳賲蹖讴賳賴.
丿乇 讴賱 禺賵亘 亘賵丿 賵 爻丕丿賴鈥屬佡囐� 賵 乇丕囟蹖鈥屫з�
亘禺卮 丕賵賱 讴賴 丿乇亘丕乇賴 鬲賱賵蹖夭蹖賵賳賴貙 丨乇賮 丕夭 丕蹖賳 賲蹖夭賳賴 讴賴 趩胤賵乇 鬲賱賵蹖夭蹖賵賳 亘丕 倬乇 讴乇丿賳 亘乇賳丕賲賴鈥屬囏ж� 丕夭 賴蹖趩 (禺賱丕) 毓賲賱賳 丕胤賱丕毓丕鬲蹖 亘賴 亘蹖賳賳丿賴 賳賲蹖丿賴 賵 賳馗賲 賲賵噩賵丿 乇賵 丨賮馗 賲蹖讴賳賴. 賵 丕蹖賳讴賴 鬲賵 賲賵賯毓蹖鬲鈥屬囏й� 賲禺鬲賱賮 亘丕 賳卮賵賳 丿丕丿賳 亘禺卮鈥屬囏й� 丨丕卮蹖賴鈥屫й� 蹖讴 賲賵囟賵毓 噩丕 乇賵 亘乇丕蹖 賳卮賵賳 丿丕丿賳 丕氐賱 丿丕爻鬲丕賳 賲蹖诏蹖乇賴 丿乇 丨丕賱蹖讴賴 丕蹖賳 跇爻鬲 乇賵 賴賲 丿丕乇賴 讴賴 亘賴 賯囟蹖賴 倬乇丿丕禺鬲賴. 賵 趩賳丿 亘禺卮 丿蹖诏賴 讴賴 賮囟丕蹖 丨丕讴賲 亘乇 鬲賱賵蹖夭蹖賵賳 趩蹖賴 賵 賯丿乇鬲 亘爻蹖噩 鬲賵丿賴 鬲賱賵蹖夭蹖賵賳 賲蹖鬲賵賳賴 趩賴 鬲亘毓丕鬲蹖 丿丕卮鬲賴 亘丕卮賴. 讴賳丕乇 賴賲賴 丕蹖賳賴丕 丕賲丕 亘賵乇丿蹖賵 丕氐乇丕乇 丿丕乇賴 讴賴 賴蹖趩 毓賱丕賯賴鈥屫й� 亘賴 賳禺亘賴鈥屭必й屰� 鬲賵 鬲賱賵蹖夭蹖賵賳 賳丿丕乇賴貙 丕賲丕 賲卮禺氐 賳賲蹖鈥屭┵嗁� 讴賴 趩胤賵乇 賲蹖卮賴 讴賳鬲乇賱 讴乇丿 鬲賱賵蹖夭蹖賵賳 乇賵 賵 丕賳鬲馗丕乇卮 丕氐賱賳 丕夭 鬲賱賵蹖夭蹖賵賳 趩蹖賴.
鬲賵 诏賮鬲丕乇 丿賵賲 賴賲 讴賴 乇丕噩毓 亘賴 跇賵乇賳丕賱蹖爻賲賴貙 賲賳胤賯 丨丕讴賲 亘乇 跇賵乇賳丕賱蹖爻賲 乇賵 賳賯丿 賲蹖讴賳賴. 趩蹖夭賴丕蹖蹖 讴賴 鬲亘丿蹖賱 卮丿賳 亘賴 丕氐賵賱 跇賵乇賳丕賱蹖爻賲 賲孬賱 丕蹖賳讴賴 禺亘乇 噩丿蹖丿 亘丕卮賴 賵 禺丕乇賯 丕賱毓丕丿賴 亘丕卮賴 賵 賲禺丕胤亘 夭蹖丕丿 丿丕卮鬲賴 亘丕卮賴 乇賵 賲蹖亘乇賴 夭蹖乇 爻賵丕賱 賵 賮囟丕蹖蹖 讴賴 亘丕毓孬 卮丿賴 丕蹖賳賴丕 鬲亘丿蹖賱 亘賴 丕乇夭卮 禺亘乇蹖 亘卮賳 乇賵 鬲毓乇蹖賮 賵 賳賯丿 賲蹖讴賳賴. 丕蹖賳 亘禺卮 丿賵賲 亘賴 賳馗乇賲 禺蹖賱蹖 賮卮乇丿賴鈥屫池�. 亘禺卮 丕賵賱 讴賴 乇丕噩毓 亘賴 鬲賱賵蹖夭蹖賵賳賴 禺蹖賱蹖 趩蹖夭丕 讴賴 賲胤乇丨 賲蹖卮賴 丕夭 亘丿蹖賴蹖丕鬲賴 賵 蹖賴 丕卮丕乇賴 讴丕賮蹖賴 亘乇丕 乇爻賵賳丿賳卮貙 賵賱蹖 鬲賵 賲賵乇丿 丿賵賲 丿丕乇賴 丕氐賵賱蹖 讴賴 爻丕賱賴丕爻鬲 賲胤亘賵毓丕鬲 乇賵 賲蹖诏乇丿賵賳賴 乇賵 賲蹖亘乇賴 夭蹖乇 爻賵丕賱. 賲賳 鬲乇噩蹖丨 賲蹖丿丕丿賲 禺蹖賱蹖 亘蹖卮鬲乇 亘賲賵賳賴 乇賵 丕蹖賳 亘丨孬 賵 蹖賴 亘丿蹖賱蹖 賴賲 丕乇丕卅賴 讴賳賴. 丕夭 賳賯丿 氐乇賮 毓亘賵乇 讴賳賴貙 賵賱蹖 賳賲蹖讴賳賴.
丿乇 讴賱 禺賵亘 亘賵丿 賵 爻丕丿賴鈥屬佡囐� 賵 乇丕囟蹖鈥屫з�
September 3, 2019
En muy resumidas cuentas, que la caja tonta atonta (nada nuevo). Estudio bastante m谩s ambicioso que lo que el t铆tulo hace esperar de 茅l, en el que este soci贸logo franc茅s emplea el concepto acu帽ado por el autor -"violencia simb贸lica"- para se帽alar el perjuicio que causan los productores de este medio informativo, sin ser conscientes del mismo, sobre el p煤blico, que tampoco toma conciencia de esta agresi贸n. Muy interesante por el exhaustivo an谩lisis que realiza de la afectaci贸n de este canal sobre el campo del periodismo en tanto que representa un medio de homogeneizaci贸n y de tendencia a los sucesos, al sensacionalismo; de mercantilizaci贸n de la informaci贸n que se desprende del creciente inter茅s por los 铆ndices de audiencia; de emergencia interesada de los "fast thinkers", etc.
February 6, 2017
賰賲賵囟賵毓 賱亘丨孬 賮廿賳 丕賱賰鬲丕亘 兀賰孬乇 賲賳 乇丕卅毓貙 賵賱賰賳 胤乇賷賯丞 胤乇丨賴 丕賱賰鬲丕亘 賵廿禺鬲夭丕賱 丨賵丕乇丕鬲 丕賱賲孬賯賮 丕賱賲禺鬲氐 丕賱鬲賱賮夭賷賵賳賷丞 賵 賲賯丕賱丕鬲賴 丕賱賲禺鬲賱賮丞 丨賵賱 丕賱賲賵囟賵毓 亘丿丕 賱賷 賵賰兀賳賴 丨丿賷孬 賳禺亘賵賷 兀賵 賱賲賳 賯丿 賷賴鬲賲 亘丕賱卮兀賳 丕賱爻賷丕爻丞 丕賱廿毓賱丕賲賷丞 賵胤乇賷賯丞 鬲丨丿孬賴 丕賱賲鬲爻丕乇毓 丕賱賲丨賲賵賲. 賵賰匕賱賰 廿賳 廿爻賱賵亘 丕賱丨丿賷孬 賱賲賳 賷賰賳 毓丕賲丕 亘卮賰賱 兀賳賴 賷毓賷賷賳 毓賱賶 鬲亘爻賷胤 丕賱賲賵囟賵毓 賱賱賯丕乇卅 丕賱毓丕丿賷 丕賱睾賷乇 賲禺鬲氐 賮賷 賴匕丕 丕賱卮兀賳 賱賴匕丕 賱賲 賷毓噩亘賳賷 丕賱賰鬲丕亘 賰孬賷乇丕 賲毓 丕賱兀爻賮 丕賱卮丿賷丿.
January 29, 2021
Me esforc茅 demasiado en leer este libro para sacar un 5 en Outeiri帽o... A veces el esfuerzo no tiene recompensa. El libro bien, da las claves para entender el lenguaje televisivo. Pero en t铆o es franc茅s as铆 que eso le quita puntos.
March 7, 2017
鬲乇噩賲丞 爻賷卅丞 賱賱睾丕賷丞 丕賮爻丿鬲 丕賱賰鬲丕亘 賵 噩毓賱鬲賴 賲賲賱 亘丕賱乇睾賲 賲賳 丕賴賲賷鬲賴
噩丕乇賷 丕毓丕丿丞 賯乇丕丞 丕賱賰鬲丕亘 亘賱睾鬲賴 丕賱丕氐賱賷丞
噩丕乇賷 丕毓丕丿丞 賯乇丕丞 丕賱賰鬲丕亘 亘賱睾鬲賴 丕賱丕氐賱賷丞
March 19, 2025
賰鬲丕亘 噩賷丿 - 胤賵丕賱 賯乇丕亍鬲賷 賵兀賳丕 丕爻賯胤 賰賱丕賲賴 毓賱賶 丕賱賵丕賯毓 丕賱賷賵賲貙 賵丕賱兀賲孬賱丞 毓賱賶 鬲丨賱賷賱丕鬲賴 賵賵氐賮賴 賰孬賷乇丞 噩丿丕 爻賵丕亍 毓賱賶 丕賱賲爻鬲賵賶 丕賱賵胤賳賷 兀賵 丕賱毓丕賱賲賷.
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賷鬲丨丿孬 亘賷賷乇 亘賵乇丿賷賵 毓賳 丕賱丕毓賱丕賲 (丕賱鬲賱賮夭賷賵賳) 賵丌賱賷丕鬲賴 賵賰賷賮賷丞 丕卮鬲睾丕賱賴貙 賵賲丕 丕賱匕賷 賷丐孬乇 賮賷賴.
丕賱鬲丨賱賷賱 丕賱匕賷 賯丿賲賴 賴賳丕 賵廿賳 賰丕賳 賯丿 兀賱賮 丕賱賰鬲丕亘 賯亘賱 兀賰孬乇 賲賳 25 爻賳丞 -賵賲毓 丕賱鬲胤賵乇 丕賱賴丕卅賱 賮賷 丕賱廿毓賱丕賲 賵賵爻丕卅賱 丕賱丕鬲氐丕賱 賵丕賱鬲賵丕氐賱 - 廿賱丕 兀賳賴 賱丕 夭丕賱 賷賳胤亘賯 毓賱賶 丕賱廿毓賱丕賲 丕賱賷賵賲. 賮賱丕 鬲夭丕賱 丕賱丿賷賳丕賲賷丕鬲 丕賱兀爻丕爻賷丞 賱賱鬲丨賰賲 賮賷 丕賱賲毓賱賵賲丕鬲 賵丕賱鬲賱丕毓亘 亘丕賱毓賯賵賱 賯丕卅賲丞 賵賲爻鬲賲乇丞.
賷亘丿兀 亘賵乇丿賷賵 丨丿賷孬賴 毓賳 鈥溫з勝呚池必� 賵丕賱賰賵丕賱賷爻鈥� 賵丕賱匕賷 賷賯氐丿 亘賴 兀賳 賲丕 賷毓乇囟 毓賱賶 丕賱卮丕卮丕鬲 賲丕 賴賵 廿賱丕 賵丕噩賴丞貙 兀賲丕 丕賱丨賯賷賯丞 丕賱賮毓賱賷丞 鬲馗賴乇 賮賷 丕賱賰賵丕賱賷爻 賮賷 丕賱禺賮丕亍. 賮賰賱 卮賷亍 賲毓丿 賲爻亘賯丕 賵賮賯丕 賱卮乇賵胤 賵賯賵丕毓丿 賲毓賷賳丞貙 賵丕賱賯乇丕乇丕鬲 賵賲丕 賷鬲賲 丕禺鬲賷丕乇賴 兀賵 丕馗賴丕乇賴 兀賵 丕禺賮丕丐賴 賮賴賵 賷賯毓 賮賷 丕賱賰賵丕賱賷爻 丕賱鬲賷 鬲鬲丨賰賲 賮賷賴 賲氐丕賱丨 賲賷毓賳丞.
孬賲 賷賳鬲賯賱 賱賱丨丿賷孬 毓賳 鈥溫з勜ㄙ嗁娯� 丕賱禺賮賷丞 賵鬲兀孬賷乇賴丕鈥� 亘丨賷孬 兀賳 丕賱丕賳馗賲丞 鈥溫嘿娯� 丕賱賲乇卅賷丞鈥� 鬲鬲丨賰賲 賵鬲丐孬乇 賮賷 丕賱賲丨鬲賵賶 賵賰賷賮賷丞 丕賳鬲丕噩賴 鈥� 丕賱禺貙 賵賲賳 賴匕賴 丕賱賲丨丿丿丕鬲: 丕賱賯賵賶 丕賱丕賯鬲氐丕丿賷丞 - 丕賱乇賯丕亘丞 丕賱匕丕鬲賷丞 兀賵 丕賱禺賮賷丞 - 廿毓丕丿丞 丕賳鬲丕噩 丕賱賴賷賲賳丞.
賷毓鬲亘乇 亘賵乇丿賷賵 兀賳 丕賱鬲賱賮夭賷賵賳 (丕賱丕毓賱丕賲) 賷賲丕乇爻 丕賱毓賳賮 丕賱乇賲夭賷 毓賱賶 丕賱丕賮乇丕丿 賵賷毓賷丿 丕賳鬲丕噩 丕賱賴賷賲賳丞 賵丕賱爻賱胤丞 賵賷丨丕賮馗 毓賱賶 丕賱賯賷賲 丕賱賯丕卅賲丞.
賲賳 兀賮賰丕乇賴 兀賷囟丕:
兀賳 丕賱鬲賱賮夭賷賵賳 賷賯賵賲 亘賳賵毓 賲賳 鬲卮鬲賷鬲 丕賱丕賳鬲亘丕賴貙 賵賷乇賰夭 毓賱賶 丕賱丕丨丿丕孬 丕賱賲鬲賮乇賯丞 賵丕賱鬲賷 賷亘乇夭賴丕 賰兀賳賴丕 賲賴賲丞 賱賰賱 丕賱賳丕爻.
賮丕賱鬲賱賮夭賷賵賳 毓賳丿賲丕 鈥溬娯关必� 兀卮賷丕亍 賷鬲賲 丕禺賮丕丐賴丕 毓賳 胤乇賷賯 毓乇囟賴丕貙 亘賵爻丕胤丞 毓乇囟 卮賷亍 丕禺乇 睾賷乇 匕賱賰 丕賱匕賷 賷噩亘 毓乇囟賴鈥� 氐48
丕賱鬲賱賮夭賷賵賳 賷爻毓賶 賱兀賳 賷賰賵賳 兀丿丕丞 賱鬲爻噩賷賱 丕賱賵丕賯毓 賱賰賳賴 賮賷 丕賱丨賯賷賯丞 賷氐亘丨 兀丿丕丞 賱禺賱賯 丕賱賵丕賯毓.
賷賲賰賳 兀賳 賳賯賵賱 兀賳 丕賱鬲賱賮夭賷賵賳 (丕賱丕毓賱丕賲) 賷禺囟毓 賱賲賯賵賱丞 鈥溬呚� 賷胤賱亘賴 丕賱賲爻鬲賲毓賵賳鈥� 兀賷 卮乇賵胤 賵囟乇賵乇賷丕鬲 丕賱爻賵賯 賲賳 賯乇丕亍 賵賲毓賱賳賷賳.
鬲丨丿孬 兀賷囟丕 毓賱賶 賳賯胤丞 賲賴賲丞 賵賴賷 賮賷 丕賱賲賳丕賮爻丞 賵丕賱鬲卮丕亘賴 賵丕賱鬲賲丕孬賱 亘賷賳 丕賱賲賳丕賮爻賷賳.
賮賷 丕賱噩夭亍 丕賱賲禺氐氐 賱賱丨丿賷孬 毓賳鈥溫з勜з勜关ж� 丕賱丕賵賱賲亘賷丞鈥� 賵 鈥溫з勜地з佖� 賵丕賱爻賷丕爻丞鈥� 賵噩賴 賳賯丿 賮賷 賰賷賮賷丞 毓賲賱 丕賱丕毓賱丕賲 賵丿賵乇賴 賮賷 鬲卮賰賷賱 丕賱賵丕賯毓 丕賱丕噩鬲賲丕毓賷 賵丕賱爻賷丕爻賷.
賲賴賲 賯乇丕亍丞 賴匕丕 丕賱噩夭亍
賷賯賵賱 亘賵乇丿賷賵 :
鈥溫Ｙ� 丕賱鬲賱賮夭賷賵賳 賵賲毓賴 噩夭亍 賲賳 丕賱氐丨丕賮丞 賲丿賮賵毓賷賳 亘賲賳胤賯 丕賱賱賴丕孬 賵乇丕亍 丕賱賲夭賷丿 賲賳 丕賱廿賯亘丕賱 丕賱噩賲丕賴賷乇賷.鈥� 氐33
鈥溫з勜з佖必ж� 賷禺囟毓賵賳 賱賱兀毓乇丕賮 亘卮賰賱 賵丕毓 兀賵 亘卮賰賱 睾賷乇 賵丕毓 毓亘乇 丕賱乇賯丕亘丞 丕賱匕丕鬲賷丞鈥� 氐43
44丕賱匕賷 賷賲丕乇爻 丕賱囟睾胤 毓賱賶 丕賱鬲賱賮夭賷賵賳 賴賵 丕賱賲丨丿丿 丕賱丕賯鬲氐丕丿賷 鈥�- 氐鈥�
鈥溫官嗀呚� 賷鬲毓賱賯 丕賱丕賲乇 亘廿丨丿賶 丕賱賯賳賵丕鬲 丕賱鬲賱賮夭賷賵賳賷丞貙 廿丿丕 賱賲 鬲毓乇賮 丕爻賲 丕賱賲丕賱賰貙 賵賳氐賷亘 賰賱 賲賳 丕賱賲毓賱賳賷賳 賮賷 丕賱賲賷夭丕賳賷丞 賵賯賷賲丞 丕賱丿毓賲 丕賱匕賷 鬲賯丿賲賴 丕賱丿賵賱丞貙 賱丕 賷賲賰賳 賮賴賲 卮賷亍 賰孬賷乇鈥� 氐44
鈥溫з勝佡冐必� 丕賱鬲賷 賷鬲賲 毓賱賶 兀爻丕爻賴丕 丕賱丕禺鬲賷丕乇 賴賷 丕賱亘丨孬 毓賲丕 賴賵 賲孬賷乇貙 毓賳 匕賱賰 丕賱匕賷 賷噩匕亘 賵賷丿賮毓 賱賱賲卮丕賴丿丞鈥� 氐50
鈥溫з勝呝嗀焚� 丕賱鬲噩丕乇賷 賴賵 丕賱匕賷 賷賮乇囟 賳賮爻賴 毓賱賶 丕賱丕賳鬲丕噩 丕賱孬賯丕賮賷鈥� 氐63
鈥溫呚ж必� 賴賷賲賳丞 丕賱丕賵丿賷賲丕鬲 (賳爻亘丞 丕賱丕賯亘丕賱) 毓賱賶 丕賱鬲賱賮夭賷賵賳 鬲兀孬賷乇丕 禺丕氐丕 噩丿丕: 鬲鬲乇噩賲 賴匕賴 丕賱賴賷賲賳丞 賮賷 丕賱囟睾胤 丕賱賲爻鬲賲乇 賱賰賱 賲丕 賴賵 胤丕乇卅 賵毓丕噩賱鈥� 氐64
鈥溫з� 賵爻丕卅賱 丕賱丕毓賱丕賲 賱丕 鬲賰賮 毓賳 丕賱鬲丿禺賱 賱賰賷 鬲毓賱賳 毓賳 兀丨賰丕賲鈥� 氐111
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( 賱賱賲賴鬲賲賷賳 兀氐賱丕 亘賴匕丕 丕賱賲噩丕賱 賯丿 鬲賰賵賳 亘毓囟 丕賱賲毓賱賵賲丕鬲 賲毓乇賵賮丞貙 賱賰賳 鬲丨賱賷賱賴 賵賵氐賮賴 噩賷丿 噩丿丕 賵賲賮賴賵賲 賵亘爻賷胤)
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賷鬲丨丿孬 亘賷賷乇 亘賵乇丿賷賵 毓賳 丕賱丕毓賱丕賲 (丕賱鬲賱賮夭賷賵賳) 賵丌賱賷丕鬲賴 賵賰賷賮賷丞 丕卮鬲睾丕賱賴貙 賵賲丕 丕賱匕賷 賷丐孬乇 賮賷賴.
丕賱鬲丨賱賷賱 丕賱匕賷 賯丿賲賴 賴賳丕 賵廿賳 賰丕賳 賯丿 兀賱賮 丕賱賰鬲丕亘 賯亘賱 兀賰孬乇 賲賳 25 爻賳丞 -賵賲毓 丕賱鬲胤賵乇 丕賱賴丕卅賱 賮賷 丕賱廿毓賱丕賲 賵賵爻丕卅賱 丕賱丕鬲氐丕賱 賵丕賱鬲賵丕氐賱 - 廿賱丕 兀賳賴 賱丕 夭丕賱 賷賳胤亘賯 毓賱賶 丕賱廿毓賱丕賲 丕賱賷賵賲. 賮賱丕 鬲夭丕賱 丕賱丿賷賳丕賲賷丕鬲 丕賱兀爻丕爻賷丞 賱賱鬲丨賰賲 賮賷 丕賱賲毓賱賵賲丕鬲 賵丕賱鬲賱丕毓亘 亘丕賱毓賯賵賱 賯丕卅賲丞 賵賲爻鬲賲乇丞.
賷亘丿兀 亘賵乇丿賷賵 丨丿賷孬賴 毓賳 鈥溫з勝呚池必� 賵丕賱賰賵丕賱賷爻鈥� 賵丕賱匕賷 賷賯氐丿 亘賴 兀賳 賲丕 賷毓乇囟 毓賱賶 丕賱卮丕卮丕鬲 賲丕 賴賵 廿賱丕 賵丕噩賴丞貙 兀賲丕 丕賱丨賯賷賯丞 丕賱賮毓賱賷丞 鬲馗賴乇 賮賷 丕賱賰賵丕賱賷爻 賮賷 丕賱禺賮丕亍. 賮賰賱 卮賷亍 賲毓丿 賲爻亘賯丕 賵賮賯丕 賱卮乇賵胤 賵賯賵丕毓丿 賲毓賷賳丞貙 賵丕賱賯乇丕乇丕鬲 賵賲丕 賷鬲賲 丕禺鬲賷丕乇賴 兀賵 丕馗賴丕乇賴 兀賵 丕禺賮丕丐賴 賮賴賵 賷賯毓 賮賷 丕賱賰賵丕賱賷爻 丕賱鬲賷 鬲鬲丨賰賲 賮賷賴 賲氐丕賱丨 賲賷毓賳丞.
孬賲 賷賳鬲賯賱 賱賱丨丿賷孬 毓賳 鈥溫з勜ㄙ嗁娯� 丕賱禺賮賷丞 賵鬲兀孬賷乇賴丕鈥� 亘丨賷孬 兀賳 丕賱丕賳馗賲丞 鈥溫嘿娯� 丕賱賲乇卅賷丞鈥� 鬲鬲丨賰賲 賵鬲丐孬乇 賮賷 丕賱賲丨鬲賵賶 賵賰賷賮賷丞 丕賳鬲丕噩賴 鈥� 丕賱禺貙 賵賲賳 賴匕賴 丕賱賲丨丿丿丕鬲: 丕賱賯賵賶 丕賱丕賯鬲氐丕丿賷丞 - 丕賱乇賯丕亘丞 丕賱匕丕鬲賷丞 兀賵 丕賱禺賮賷丞 - 廿毓丕丿丞 丕賳鬲丕噩 丕賱賴賷賲賳丞.
賷毓鬲亘乇 亘賵乇丿賷賵 兀賳 丕賱鬲賱賮夭賷賵賳 (丕賱丕毓賱丕賲) 賷賲丕乇爻 丕賱毓賳賮 丕賱乇賲夭賷 毓賱賶 丕賱丕賮乇丕丿 賵賷毓賷丿 丕賳鬲丕噩 丕賱賴賷賲賳丞 賵丕賱爻賱胤丞 賵賷丨丕賮馗 毓賱賶 丕賱賯賷賲 丕賱賯丕卅賲丞.
賲賳 兀賮賰丕乇賴 兀賷囟丕:
兀賳 丕賱鬲賱賮夭賷賵賳 賷賯賵賲 亘賳賵毓 賲賳 鬲卮鬲賷鬲 丕賱丕賳鬲亘丕賴貙 賵賷乇賰夭 毓賱賶 丕賱丕丨丿丕孬 丕賱賲鬲賮乇賯丞 賵丕賱鬲賷 賷亘乇夭賴丕 賰兀賳賴丕 賲賴賲丞 賱賰賱 丕賱賳丕爻.
賮丕賱鬲賱賮夭賷賵賳 毓賳丿賲丕 鈥溬娯关必� 兀卮賷丕亍 賷鬲賲 丕禺賮丕丐賴丕 毓賳 胤乇賷賯 毓乇囟賴丕貙 亘賵爻丕胤丞 毓乇囟 卮賷亍 丕禺乇 睾賷乇 匕賱賰 丕賱匕賷 賷噩亘 毓乇囟賴鈥� 氐48
丕賱鬲賱賮夭賷賵賳 賷爻毓賶 賱兀賳 賷賰賵賳 兀丿丕丞 賱鬲爻噩賷賱 丕賱賵丕賯毓 賱賰賳賴 賮賷 丕賱丨賯賷賯丞 賷氐亘丨 兀丿丕丞 賱禺賱賯 丕賱賵丕賯毓.
賷賲賰賳 兀賳 賳賯賵賱 兀賳 丕賱鬲賱賮夭賷賵賳 (丕賱丕毓賱丕賲) 賷禺囟毓 賱賲賯賵賱丞 鈥溬呚� 賷胤賱亘賴 丕賱賲爻鬲賲毓賵賳鈥� 兀賷 卮乇賵胤 賵囟乇賵乇賷丕鬲 丕賱爻賵賯 賲賳 賯乇丕亍 賵賲毓賱賳賷賳.
鬲丨丿孬 兀賷囟丕 毓賱賶 賳賯胤丞 賲賴賲丞 賵賴賷 賮賷 丕賱賲賳丕賮爻丞 賵丕賱鬲卮丕亘賴 賵丕賱鬲賲丕孬賱 亘賷賳 丕賱賲賳丕賮爻賷賳.
賮賷 丕賱噩夭亍 丕賱賲禺氐氐 賱賱丨丿賷孬 毓賳鈥溫з勜з勜关ж� 丕賱丕賵賱賲亘賷丞鈥� 賵 鈥溫з勜地з佖� 賵丕賱爻賷丕爻丞鈥� 賵噩賴 賳賯丿 賮賷 賰賷賮賷丞 毓賲賱 丕賱丕毓賱丕賲 賵丿賵乇賴 賮賷 鬲卮賰賷賱 丕賱賵丕賯毓 丕賱丕噩鬲賲丕毓賷 賵丕賱爻賷丕爻賷.
賲賴賲 賯乇丕亍丞 賴匕丕 丕賱噩夭亍
賷賯賵賱 亘賵乇丿賷賵 :
鈥溫Ｙ� 丕賱鬲賱賮夭賷賵賳 賵賲毓賴 噩夭亍 賲賳 丕賱氐丨丕賮丞 賲丿賮賵毓賷賳 亘賲賳胤賯 丕賱賱賴丕孬 賵乇丕亍 丕賱賲夭賷丿 賲賳 丕賱廿賯亘丕賱 丕賱噩賲丕賴賷乇賷.鈥� 氐33
鈥溫з勜з佖必ж� 賷禺囟毓賵賳 賱賱兀毓乇丕賮 亘卮賰賱 賵丕毓 兀賵 亘卮賰賱 睾賷乇 賵丕毓 毓亘乇 丕賱乇賯丕亘丞 丕賱匕丕鬲賷丞鈥� 氐43
44丕賱匕賷 賷賲丕乇爻 丕賱囟睾胤 毓賱賶 丕賱鬲賱賮夭賷賵賳 賴賵 丕賱賲丨丿丿 丕賱丕賯鬲氐丕丿賷 鈥�- 氐鈥�
鈥溫官嗀呚� 賷鬲毓賱賯 丕賱丕賲乇 亘廿丨丿賶 丕賱賯賳賵丕鬲 丕賱鬲賱賮夭賷賵賳賷丞貙 廿丿丕 賱賲 鬲毓乇賮 丕爻賲 丕賱賲丕賱賰貙 賵賳氐賷亘 賰賱 賲賳 丕賱賲毓賱賳賷賳 賮賷 丕賱賲賷夭丕賳賷丞 賵賯賷賲丞 丕賱丿毓賲 丕賱匕賷 鬲賯丿賲賴 丕賱丿賵賱丞貙 賱丕 賷賲賰賳 賮賴賲 卮賷亍 賰孬賷乇鈥� 氐44
鈥溫з勝佡冐必� 丕賱鬲賷 賷鬲賲 毓賱賶 兀爻丕爻賴丕 丕賱丕禺鬲賷丕乇 賴賷 丕賱亘丨孬 毓賲丕 賴賵 賲孬賷乇貙 毓賳 匕賱賰 丕賱匕賷 賷噩匕亘 賵賷丿賮毓 賱賱賲卮丕賴丿丞鈥� 氐50
鈥溫з勝呝嗀焚� 丕賱鬲噩丕乇賷 賴賵 丕賱匕賷 賷賮乇囟 賳賮爻賴 毓賱賶 丕賱丕賳鬲丕噩 丕賱孬賯丕賮賷鈥� 氐63
鈥溫呚ж必� 賴賷賲賳丞 丕賱丕賵丿賷賲丕鬲 (賳爻亘丞 丕賱丕賯亘丕賱) 毓賱賶 丕賱鬲賱賮夭賷賵賳 鬲兀孬賷乇丕 禺丕氐丕 噩丿丕: 鬲鬲乇噩賲 賴匕賴 丕賱賴賷賲賳丞 賮賷 丕賱囟睾胤 丕賱賲爻鬲賲乇 賱賰賱 賲丕 賴賵 胤丕乇卅 賵毓丕噩賱鈥� 氐64
鈥溫з� 賵爻丕卅賱 丕賱丕毓賱丕賲 賱丕 鬲賰賮 毓賳 丕賱鬲丿禺賱 賱賰賷 鬲毓賱賳 毓賳 兀丨賰丕賲鈥� 氐111
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( 賱賱賲賴鬲賲賷賳 兀氐賱丕 亘賴匕丕 丕賱賲噩丕賱 賯丿 鬲賰賵賳 亘毓囟 丕賱賲毓賱賵賲丕鬲 賲毓乇賵賮丞貙 賱賰賳 鬲丨賱賷賱賴 賵賵氐賮賴 噩賷丿 噩丿丕 賵賲賮賴賵賲 賵亘爻賷胤)
February 22, 2023
Jag tog en liten fasta fr氓n social media och kikade bland b枚ckerna i bokhyllan, hittade den h盲r klassikern och bl盲ddrade igenom.
Bourdieus klassiker har v盲ldigt mycket att s盲ga om media-landskapen vi lever kring idag i guds n氓ds 氓r 2023. 脰verallt h盲rskar "fast-thinking" och journalistens makt 盲r st枚rre 盲n n氓gonsin (s氓 l盲nge den reproducerar tillv盲xtens koncentrerande makt).
Vi till氓ts att t盲nka snabbt om kultur och den kvickaste vinner status och "likes" som oms盲tts till dagens s氓 viktiga dutt dopamin. Journalistik och politik kladdas ihop till en brun s枚rja och allt bortom deras diskursiva f盲lt 盲r ot盲nkbart i en v盲rld d盲r vi dr枚mmer om vackra kroppar i sv盲lt och med st盲ndigt fl枚dande information. Den sl盲ta hj盲rnas tid d盲r eftertanke och omsorg inf枚r de andra f盲lten bortom senkapitalismens v盲lintegrerade snabbmatslika journalism 盲r minne blott. En v盲rld utan dr枚mmar i ren (l氓g) affekt.
Tror de flesta m氓r bra av att l盲sa n盲stan 25 氓r senare men t盲nka lite p氓 de stora mediaproducenterna idag som omslutar v氓ra digitaliserade liv. Ibland blir b枚cker mer samtida ju 盲ldre de 盲r och den h盲r passar v盲ldigt bra i det 枚vermedialiserade landskap vi idag finner sp氓r av v氓ra fragmenterade tankar.
Bourdieus klassiker har v盲ldigt mycket att s盲ga om media-landskapen vi lever kring idag i guds n氓ds 氓r 2023. 脰verallt h盲rskar "fast-thinking" och journalistens makt 盲r st枚rre 盲n n氓gonsin (s氓 l盲nge den reproducerar tillv盲xtens koncentrerande makt).
Vi till氓ts att t盲nka snabbt om kultur och den kvickaste vinner status och "likes" som oms盲tts till dagens s氓 viktiga dutt dopamin. Journalistik och politik kladdas ihop till en brun s枚rja och allt bortom deras diskursiva f盲lt 盲r ot盲nkbart i en v盲rld d盲r vi dr枚mmer om vackra kroppar i sv盲lt och med st盲ndigt fl枚dande information. Den sl盲ta hj盲rnas tid d盲r eftertanke och omsorg inf枚r de andra f盲lten bortom senkapitalismens v盲lintegrerade snabbmatslika journalism 盲r minne blott. En v盲rld utan dr枚mmar i ren (l氓g) affekt.
Tror de flesta m氓r bra av att l盲sa n盲stan 25 氓r senare men t盲nka lite p氓 de stora mediaproducenterna idag som omslutar v氓ra digitaliserade liv. Ibland blir b枚cker mer samtida ju 盲ldre de 盲r och den h盲r passar v盲ldigt bra i det 枚vermedialiserade landskap vi idag finner sp氓r av v氓ra fragmenterade tankar.
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