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过往文章：

布迪厄共学 第二期

共学计划：

  • 必读内容：
    • a. Theory of Symbolic Domination (“Structures, Habitus, Practices,” pp.52-65 in The Logic of Practice [1980]) 或 《实践感》P79-100（译林出版社, 2003）
    • b. Reflexivity (“A Science that Makes Trouble,” pp.8-19 in Sociology in Question [1980])
    • c. Public Sociology (“Outcasts on the Inside,” with Patrick Champagne, pp.421-426 in The Weight of the World [1993]) 或《世界的苦难（下卷）》P729-734（中国人民出版社, 2017）（另附《世界的苦难（上卷）》）
  • 选读内容：
    • d. An Invitation to Reflecive Sociology（pp94-173） 或 《反思社会学导引》P131-229(中央编译出版社,1998)
  • 实际阅读：a, b, c

这一次阅读开始接触布迪厄本人的作品了，而且还是十分理论化的Logic of Practice，这本书属实是给我难住了——里面充满了英文长难句，长难句中还不乏错综复杂的代词，一词多义的重复词，还有生涩难懂的专业词，哪怕是中译本结合着英文来阅读，也会觉得难以捉摸。这导致Logic of Practice一书短短十三页读了整整一个下午，讨论了整整两个小时也还没有完成。不过另两本，Sociology in Question以及The Weight of the World语言就易懂了许多。

1.Theory of Symbolic Domination

“Structures, Habitus, Practices,” pp.52-65 in The Logic of Practice [1980]

The Logic of Practice 是布迪厄中晚期的偏向于理论论述类的书，因而语言晦涩且抽象，此处将结合原文文本逐步分析，而不采取整体概括式的策略。

Page52, paragraph1: practice, 客观主义与主观主义之间

这一段从客观主义和主观主义的观点出发，而后表明”theory of practice”的立场 - 不是客观主义的，也不是主观主义的，而是既被结构塑造又在主动构建的。想要从结构的决定论中逃出来，有想要从让社会变得无意义的主观主义中逃脱，那么答案便是——实践。

Objectivism constitutes the social world as a spectacle offered to an observer who takes up a ‘point of view‘ on the action and who, putting into the object the principles of his relation to the object, proceeds as if it were intended solely for knowledge and as if all the interactions within it were purely symbolic exchanges.

This viewpoint is the one taken from high positions in the social structure, from which the social world is seen as a representation (as the word is used in idealist philosophy, but also as in painting) or a performance (in the theatrical or musical sense), and practices are seen as no more than the acting-out of roles, the playing of scores or the implementation of plans.

这两句话阐述客观主义——客观主义眼中，social world是提供给观察者的一出戏(spectacle)，观察者从某一个视角去看待一个客体object，在这个看待过程中引入了他与客体的关系。而这整个过程就如同仅仅是为了知识交换，在其中的所有交互都是象征性的交换。

而这个观点是社会结构中处于高位的人的视角，他们眼中社会是一种representation或一种表演，实践就是角色的表演，乐谱的演奏，计划的实施。

  • 为什么客观主义眼中social world是一出戏？

    • 后文提到 “practices are seen as no more than the acting-out of roles, the playing of scores or the implementation of plans”, 因为客观主义眼中一切都是按照既定的程式发生的，可以规划、预测的，有影响因素的，因而每个人在其中并没有什么创造性，只是按照规定去行动，如同定义好了剧本的系列活动，所以像一出戏。

  • 为什么提到了观察者与客体的关系？

    • 仅仅是推测：个体处于社会结构中，因为社会结构的限制，能看到的内容也是有限制的，对于个体的观察和结论也与他们之间的相对关系有关。

  • 为什么是一种象征性的交换？

    • 查询symbolic exchange一词本身，发现Baudrillard理论中有所定义，这一定义源于经济学的定义，强调开支、浪费、牺牲等一切本质上都是一种符号交易。可以理解为这个过程中忽略了对于个体感受等实质的影响，只考虑了实在的却又抽象的交易，因而是客观主义的一种特征。

    • The term “symbolic exchange” was derived from Georges Bataille’s notion of a “general economy” where expenditure, waste, sacrifice, and destruction were claimed to be more fundamental to human life than economies of production and utility (1988 [1967]).

      symbolic exchange

      Jean Baudrillard’s theory for a model of exchange which existed prior to capitalism in which goods and actions that have no intrinsic value are exchanged for purely symbolic reasons. It is like a performative, in this respect, because it is the fact of the exchange being made that is socially significant in symbolic exchange, not the nature of substance of what is exchanged.

      oxfordreference

  • 为什么是居高位者的视角？

    • 或许只有居高位者才会将世界视作一出戏，看见各个组成部分的行进情况并认为这一切都如同剧本一样稳步发生。

  • 唯心主义中的representation为什么可以用来阐述客观主义的概念？

    • 首先得看唯心主义中的representation是什么：

    • Idealism in sense (1) has been called “metaphysical” or “ontological idealism”, while idealism in sense (2) has been called “formal” or “epistemological idealism”.

      Idealism does “not concern the existence of things”, but asserts only that our “modes of representation” of them, above all space and time, are not “determinations that belong to things in themselves” but features of our own minds.

      Idealism

    • representation在唯心主义中是指心中对于实际存在事物的表征，在绘画中可能是一种象征方式。而文本中representation所指为”social world”, 因此实际上是指social world的象征性。但是不知道具体如何从象征性到客观主义

The theory of practice as practice insists, contrary to positivist materialism, that the objects of knowledge are constructed, not passively recorded, and, contrary to intellectualist idealism, that the principle of this construction is the system of structuted, structuring dispositions, the habitus, which is constituted in practice and is always oriented towards practical functions.

这一段论述practice理论的特点——一方面，与实证主义唯物论(positivist materialism)相反，认为the objects of knowledge是被建构的，而不是被动的记录的；另一方面与理智主义唯心论(intellectualist idealism)也相反，它认为这个建构的过程并非完全自由的，而是一个structured, structuring dispositions - the habitus，惯习是实践的组成部分，惯习朝着实践的功能发展。关于structured, structuring dispositions的讨论后面再续。

To do this, one has to situate oneself within ‘real activity as such’, that is, in the practical relation to the world, the preoccupied, active presence in the world through which the world imposes its presence, with its urgencies, its things to be done and said, things made to be said, which directly govern words and deeds without ever unfolding as a spectacle.

One has to escape from the realism of the structure, to which objectivism, a necessary stage in breaking with primary expenence and constructing the objective relationships, necessarily leads when it hypostatizes these relations by treating them as realities already constituted outside of the history of the group - without falling back into subjectivism, which is quite incapable of giving an account of the necessity of the social world.

To do this, one has to return to practice, the site of the dialectic of the opus operatum and the modus operandi; of the objectified products and the incorporated products of historical practice; of structures and habitus.

讲完了实践，下一个要说的就是如何做到这一点——

  1. situate oneself within real activity as such: 置身于真实活动之中。与世界之间处于一种实践关系，事先占据、主动参与——在我们主动参与的过程，世界也会呈现出它的存在：紧迫的问题、要说要做的事情、对于言行的支配，因而这一切限制存在却又不会如同一出戏那样展开
  2. Escape from the realism of the structure without falling back into subjectivism: 摆脱结构实在论，同时也不完全陷入主观主义。客观主义是与原初经验决裂，让客观关系构成的必须阶段，当认为这些管理和事实是在个人和集体的历史之外形成的时候就陷入了结构实在论；主观主义则又无法阐明社会世界的必然性
  3. return to practice: 需要去实践。

Page53, paragraph2: 关于惯习

The conditionings associated with a particular class of conditions of existence produce habitus, systems of durable, transposable dispositions, structured structures predisposed to function as structuring structures, that is , as principles which generate and organize practices and representations that can be objectively adapted to their outcomes without presupposing a conscious aiming at ends or an express mastery of the operations necessary in order to attain them.

Objectively ‘regulated’ and ‘regular’ without being in any way the product of obedience to rules (不是有意的、刻意地遵从规则的结果，但是依然表现出来是regulated的，而且是regular的), they can be collectively orchestrated without being the product of the organizing action of a conductor.

  • 1.habitus从何而来：the conditionings associated with a particular class of conditions of existence
    • Conditioning:
      • in psychology “Conditioning is a form of learning in which either (1) a given stimulus (or signal) becomes increasingly effective in evoking a response or (2) a response occurs with increasing regularity in a well-specified and stable environment.” source - 也即条件作用，长时间的刺激形成的条件反射
      • in dict: “the process of training or accustoming a person or animal to behave in a certain way or to accept certain circumstances” from Oxford language
    • 因此认为conditioning和condition分别对应过去的长期的塑造以及当下的实际环境，根据上述定义，conditioning为长期的环境塑造，而a class of conditions of existence则为当下的条件制约
  • 2.habitus是什么
    • Durable, transposable dispositions:
      • Durable: 持久的，对应conditioning
      • Transposable: 会持续转变的，与当下的conditions有关的
      • Dispositions: 很有意思的一个词汇（Dewey的论述中也有相关表达）
        • “This education consists primarily in transmission through communication. Communication is a process of sharing experience till it becomes a common possession. It modifies the disposition of both the parties who partake in it. ”
    • structured structures predisposed to function as structuring structures:
      • 将lh讨论的内容贴过来：第一个structured structures 表示完成，想表明habitus是个已经结构化的结构，后面那个structuring structures表示进行，结合predisposed to function as，意思应该是虽然habitus是个已经结构化的结构，但是它倾向于作为正在结构化的结构发挥作用。我觉得这个解释就很贴合前面的systems of durable（structured structures）和transposable dispositions（structuring structures），是一种稳定性和变化性的统一
    • principles which generate and organize practices and representations that can be objectively adapted to their outcomes: 也分别对应structured 与 structuring
      • 此外这个过程也是without presupposing a conscious的
  • 3.最后一句话非常形象的说明了关系的特点：惯习是regulated的，是regular的，是被塑造的，但是并非有意识的对于规则的遵从，吟哦日就像是一个乐队在没有指挥的情况下演奏的东西。

Page53-54, paragraph3: 惯习是一个无意识的东西

It is, of course, never ruled out that the responses of the habitus may be accompanied by a strategic calculation tending to perform in a conscious mode the operation (惯习并非伴随着一种有意识的策略性的计算) that the habitus performs quite differently, namely an estimation of chances presupposing transformation of the past effect into an expected objective(而是对于过去的影响变为潜在目标这一转化的可能性的假设).

But these responses are first defined, without any calculation,(这些假设并非是计算的) in relation to objective potentialities, immediately inscribed in the present, things to do or not to do, things to say or not to say, in relation to a probable, ‘upcoming’ future (un a venir), which - in contrast to the future seen as ‘absolute possibility’ (absolute Moglichkeit) in Hegel’s (or Sartre’s) sense, projected by the pure project of a ‘negative freedom’ puts itself forward with an urgency and a claim to existence that excludes all deliberation. (因而这是一种upcoming future而不是对于未来的事件可以用一个绝对的可能性进行预测。)

Stimuli do not exist for practice in their objective truth, as conditional, conventional triggers, acting only on condition that they encounter agents conditioned to recognize them.

The practical world that is constituted in the relationship with the habitus, acting as a system of cognitive and motivating structures, is a world of already realized ends procedures to follow, paths to take - and of objects endowed with a ‘permanent teleological character’, in Husserl’s phrase, tools or institutions

Stimuli - 激发实践。stimuli并非客观存在的，并非是一个有条件和约定的（对应有absolute possibility）的诱发因素之中，而是需要在主体正好处在一个可以识别他们的条件下才会发挥作用。

实践是由诸多惯习以及惯习之间的关系组成的，成为了一个认知和动力的系统。

Page54, paragraph4: 进一步说明惯习是无法计算的 - 个体似乎是照着世界的概率行事只是一种巧合

If a very close correlation is regularly observed between the scientifically constructed objective probabilities and agents’ subjective aspirations, this is not because agents consciously adjust their aspirations to an exact evaluation of their chances of success, like a gambler organizing his stakes on the basis of perfect information about his chances of winning.

就算是科学构建的客观的概率与个体的主观愿望总是有一个较强的相关性，这也不是因为主体进行了有意识的计算，将它们的aspiration调整得如此。

In reality, the dispositions durably inculcated by the possibilities and impossibilities, freedoms and necessities, opportunities and prohibitions inscribed in the objective conditions (which science apprehends through statistical regularities such as the probabilities objectively attached to a group or class) generate dispositions objectively compatible with these conditions and in a sense pre-adapted to their demands.

而是因为dispositions是从这些可能性和不可能性，自由和必需性，机会和禁令之中而来的，这些客观的条件产生了dispositions，让它最后与这些客观条件和需求相融合。

为什么？因为：

The most improbable practices are therefore excluded, as unthinkable, by a kind of immediate submission to order that inclines agents to make a virtue of necessity, that is, to refuse what is anyway denied and to will the inevitable.

The very conditions of production of the habitus, a virtue made of necessity, mean that the anticipations it generates tend to ignore the restriction to which the validity of calculation of probabilities is subordinated, namely that the experimental conditions should not have been modified,

  • 不可能的实践是被排除在外的。因为习性服从一个法则：make a virtue of necessity 对于必要性的服从
    • will the inevitable, refuse denied.
  • 因为make a virtue of necessity, 所以它的预测是基于最初的经验的，是基于过去的其他经验的，它总会假设经验没有改变，即使实际上它被改变了。（transposable）

Page54-55, paragraph5: 习性如何促进历史的连续性 - 并非机械的再生产

The habitus, a product of history, produces individual and collective practices - more history - in accordance with the schemes generated by history.

It ensures the active presence of past experiences, which, deposited in each organism in the form of schemes of perception, thought and action, tend to guarantee the ‘correctness’ of practices and their constancy over time, more reliably than all formal rules and explicit norms

habitus本身是历史的产物，它又进而产生了个体和集体的实践，实践就成为了新的历史。

Because the habitus is an infinite capacity for generating products - thoughts, perceptions, expressions and actions - whose limits are set by the historically and socially situated conditions of its production, the conditioned and conditional freedom it provides is as remote from creation of unpredictable novelty as it is from simple mechanical reproduction of the original conditioning.

  • 超越了二元论，不是决定论，不是完全的自由，不是完全被条件束缚，不是自由自在的创造，不是完全的意识也不是完全的无意识——
    • 习性具有一种无限生成的能力，能够产生思想、认知、表达、行动
    • 但是这样的生成又是被历史和社会的条件所限制的

Page55-56, paragraph6: 习性产生无限的实践，却又在diversity上存在限制

The genesis of a system of works or practices generated by the same habitus cannot be described either as the autonomous development of a unique and always self-identical essence, or as a continuous creation of novelty, because it arises from the necessary yet unpredictable confrontation between the habitus and an event that can exercise a pertinent incitement on the habitus only if the latter snatches it from the contingency of the accidental and constitutes it as a problem by applying to it the very principles of its solution; and also because the habitus, like every art of inventing, is what makes it possible to produce an infinite number of practices that are relatively unpredictable but also limited in their diversity.

  1. practice arises from the confrontation between the habitus and an event
  2. the confrontation is necessary but unpredictable
  3. the event can exercise a pertinent incitement on the habitus
  4. and the habitus is not the contingency of the accidental
  5. the habitus is the principles of the event’s solution

本次讨论内容就到这里了，后面的内容来自原本笔记的粘贴，后续可能会再根据讨论结果再做补充。

P56 Because they (practices) tend to reproduce the regularities immanent in the conditions in which their generative principle was produced while adjusting to the demands inscribed as objective potentialities in the situation as defined by the cognitive and motivating structures that constitute the babitus, practices cannot be deduced either from the present conditions which may seem to have provoked them or from the past conditions which have produced the habitus,the durable principle of their production. They can therefore only be accounted for by relating the social conditions in which the habitus that generated them was constituted, to the social conditions in which it is implemented, that is, through the scientific work of performing the interrelationship of these two states of the social world that the habitus performs,while concealing it, in and through practice. The ‘unconscious’, which enables one to dispense with this interrelating, is never anything other than the forgetting of history which history itself produces by realizing the objective structures that it generates in the quasi-natures of habitus.

Durkheim(1977: 11)
实践是过去的、历史的，与现在正在发生的两种social conditions的连接。

所以

P56 habitus - embodied history, internalized as a second nature and so forgotten as history - is the active presence of the whole past of which it is the product.
it is what gives practices their relative autonomy with respect to external determinations of the immediate present.

因而引入了两种objectifications of history

P57 The real logic of action, which brings together two objectifications of history, objectification in bodies and objectification in institutions or, two states of capital, objectified and incorporated, through which a distance is set up from necessity and its urgencies.

“intentionless invention of regulated improvisation”

典型的例子：dialectic of the meaning of the language and the sayings of the tribe

P57 the habitus is what enables the institution to attain full realization.
Property appropriates its owner, embodying itself in the form of a structure generating practices perfectly conforming with its logic and its demands.

P58 inaugurated by the act of marking; prolonged, strengthened and confirmed by social treatments that tend to transform instituted difference into natural distinction

  • produced quite real effects

P58 One of the fundamental effects of the harmony between practical sense and objectified meaning is the production of a common-sense world, whose immediate self-evidence is accompanied by the objectivity provided by consensus on the meaning of practices and the world, in other words the harmonization of the agents’ experiences and the constant reinforcement each of them receives from expression - individual or collective, improvised or programmed - of similar or identical experiences.

——“the objective homogenizing of group or class habitus” results from “homogeneity of conditions of existence” -> the harmony of practices, without any calculation or conscious reference to a norm P58

P59 The interaction itself owes its form to the objective structures that have produced the dispositions of the interacting agents, which continue to assign them their relative positions in the interaction and elsewhere.

社会：conductorless orchestration

p59 The habitus is precisely this immanent law, lex insita, inscribed in bodies by identical histories, which is the precondition not only for the co-ordination of practices but also for practices of co-ordination.

class habitus and individual habitus

P60 class habitus, that is, the individual habitus in so far as it expresses or reflects the class, could be regarded as a subjective but non-individual system of internalized structures, common schemes of perception, conception and action, which are the precondition of all objectification and apperception; and the objective co-ordination of practices and the sharing of a world-view could be founded on the perfect impersonality and interchangeability of singular practices and views.

P60 Each individual system of dispositions is a structural variant of the others, expressing the singualrity of its position within the class and its trajectory.

P60 The principle of the differences between individual habitus lies in the singularity of their social trajectories, to which there correspond series of chrnologically ordered determinations that are mutually irreducible to one another.

habitus tends to ensure its own constancy P60-61:

Early experiences have particular weight;
Selection it makes within new information: rejecting information capable of calling into question its accumulated information or avoiding exposure to such information
systematic choices: largely product of non-conscious, unwilled avoidance

habitus:
P60 “always tend to reproduce the objective structures that produced them, they are determined by the past conditions of production of their principle of production, that is, by the already realized outcome of identical or interchangeable past practices, which coincides with their own outcome only to the extent that the structures within which they function are identical to or homologous with the objective structures of which they are the product.”

2.Reflexivity

“A Science that Makes Trouble,” pp.8-19 in Sociology in Question [1980]

p10

  • Can the sociologist remain above the fray, in the position of an impartial observer?
  • “it takes as its object fields of struggle not only the field of class strugles but the field of scientific struggles itself”
  • “sociologist occupies a position in these struggles: first as the possessor of a certain economic and cultural capital, in the field of the classes; then, as a researcher endowed with a certain specific capital in the field of cultural production or the sub-field of sociology”
  • the sociology of sociology
  • the production of truth: two main factors
    • “the position one occupies the interest one has in knowing and making known the truth”
    • “one’s capacity to produce it”
  • “to enable science to progress, one has to establish communication between opposing theories, which have often been constituted against each other”
  • “the type of social science that one can do depends on the relationship one has to the social world, and therefore on the position one occupies within that world.”
    • “this relation to the world is translated into the function that the researcher consciously or unconsciously assigns to his practice and that governs his research strategies the objects chosen, the methods used, and so on”

3.Public Sociology

“Outcasts on the Inside,” with Patrick Champagne, pp.421-426 in The Weight of the World [1993]

Para1:

P421 It is clear that the world of schools and its student populations is really a continuum, but one which is commonly perceived only in terms of two extremes.

P421 The difficulties, even the anxieties that touch families and students in the elite sections of the top Parisian Iycees differ as night and day when compared to those encountered by students in the vocational junior high schools in the poverty-stricken housing projects in the big cities.

P729:

  • “无异于把一种（具体的或精神上的）‘现状’不容分说地强加给一个极为多样和分散的社会群体。”
  • 学校和学生是连续体，人们倾向于从两种极端清醒去把握：贫寒市郊匆忙办起的学校和良好家庭的学校。

Para2: distinction in the secondary school, before the fifties

P421 great stability based on early and brutal elimination of students from culturally disadvantaged families.
P421 accepted by the children who were its victims and by their families.
P421 The simple, clearly identifiable hierarchy of stages of learning, and especially the stark distinction drawn between primary and secondary education, maintained a close, homologous relationship with the social hierarchy.

Para3: shifts P422

  • the entry into the academic enterprise of shopowners, artisans, farmers, factory workers
  • intensifying competition and increasing educational investment on the part of groups that were already heavy users of the school system

P730 被排斥的阶层进入教育体制，促进竞争更加激烈，教育制度已有阶层加大投资。

Para4: democratization -> social dysfunctions

P422 One of the most paradoxical effects of this process … has been the progressive discovery by the disadvantaged of the conservative functions of the supposedly liberating school system.
P422 … the new beneficiaries slowly came to understand either that access to secondary education did not guarantee academic success or that academic success did not ensure access to the social positions that it once did.

P422 … a gradual change in the dominant discourse education … social dysfunctions, cultural deprivation, learning disabilities - has spread the idea that failure in school is no longer, or not only, attributable to the natural personal deficiencies of those who are excluded. Little by little, the logic of collective responsibility tends to replace that of individual responsibility, which leads to blaming the victim.

Para5-6: the making of outcasts

P422 … the differential distribution of academic profit and correlated social profits has essentially been maintained through a complete carryover of the disparities - with, however, a fundamental difference.

P423 It is clear that children of the most culturally and economically disadvantaged families cannot gain access to the different parts of the school system, and to the higher levels in particular, without profoundly modifying the economic and symbolic value of degrees.

P423 But it is just as clear that these students are directly responsible for the devaluation that results from the proliferation of degrees and degree-holders, meaning the new arrivals,, who are its first victims. 文凭贬值 After an extended school career, which often entails considerable sacrifice, the most culturally disadvantaged run the risk of ending up with a devalued degree.

  • P731: 一旦学业受挫——对他们来说，这种可能性更大——他们必然陷入受排斥的境地，甚至比以前更丢脸，更绝望，丢脸是因为表面上他们有过“自己的机会”，学校可能一度较为周全地明确他们的社会地位；绝望则是因为，越来越多的职位被就业市场名正言顺地留给有文凭的人。
  • P732: 所以，无论对于家庭还是学生，学校越来越像一幢令人最终大失所望的海市蜃楼，一块应许之地，恰如天际线，你越是走近它，它就越往后退。 So, to families as well as to students, the school system increasingly seems like a mirage, the source of an immense, collective disappointment, a promised land which, like the horizon, recedes as one moves toward it.

P7: streaming and selection: gentle exclusionary

P423 Related to streaming and selection procedures that take place at an ever young age, the multiplication of tracks toward different levels and qualifications leads to “gentle” exclusionary practices or, better yet, insensible ones - taken in the dual sense of continual / gradual and imperceptible / unperceived. 分流和选拔程序 -> 温和的淘汰，难以察觉：循序渐进的，不知不觉的。

P423 By stretching the process out over time, the individuals living through it can hide the truth from themselves and give in to a bad faith which sustains their self-deception.

  • P732: 某种意义上来说，选择的时间越发提前，学业前途早已锁定
  • P732: 但同时，选择的后果也越来越推迟，如同缓刑，真相大白之时，醒悟到上学是一段白白浪费的光阴
  • how to understand self-deception

P8: the relation to society - life after education

P424 In more than one case, this work of bad faith can extend well beyond the end of school, notably by virtue of the hazy, indeterminate aspects of certain uncertain sites in social space which, because they are less open to social classifications, leave more room for maneuvering on both sides. (both sides: school or society)
P424 The school system produces more and more individuals affected by this chronic malaise created by the more or less repressed experience of complete or relative failure at school.

P424 The model of these innumerable relative failures found even at the very highest levels of success - with for example, students at less prestigious schools compared to the students of elite schools, or, within these elite schools, students ranked low in comparison to those who get a top ranking, and so on.

P424 At the very heart of this highly privileged world to which he belongs, everything is as if designed to remind him that the position he occupies in it is a low one.

Para9: not completely repressed

P424 They have coexisting within them an extreme lucidity about an education with no end other than itself, and an almost deliberate decision to join in the illusory game. Perhaps they do it to better profit from the time of freedom and lack of responsibility offered by the school system.
P424 Anyone who attempts to take over the lie made for them by the system is by definition caught in a dual consciousness and a double mind. 如何理解？

Para10: diversification and differentiation

P424 But official diversification (into tracks or streams 分流、分科) and unofficial diversification (into subtly hierarchized schools or classes, often through the study of modern languages 学校或班级中的巧妙区分) also help re-create a particularly well-hidden principle of differentiation.

P424 Students who come from the most disadvantaged families, especially children of immigrants, often left to fend for themselves, from primary school on, are obliged to rely either on the dictates of school or on chance to find their way in an increasingly complex universe, which explains their either untimely or inappropriate use of an already extremely meager cultural capital.
P733 来自最贫困的家庭的学生，尤其是移民的孩子，往往难逃自生自灭的命运，从小学后期开始，他们就听凭校方的戒令和偶然性的摆布，只为在一个日益复杂的世界里找到自己的出路。他们被迫不合时宜地和逆向地运用自己的已经很微薄的文化资本。

Para11-12: democratization and social reproduction, its counterreaction

P424: school system : the transimission of cultural resources

P424-425 It is also what enables this system, by and large open to all yet strictly reserved for a few, to achieve the tour de force uniting the apperance of democratization with the reality of social reproduction, which take place on a higher level of dissimulation and consequently with a greater effect of social legitimation.

Para13 outcasts on the inside

P425 The educational system excludes as it always has, but now it does so continuously and at every level of the curriculum; and it keeps hold of those whom it excludes, just relegating them to educational tracks that have lost more or less of whatever value they once had.