Dˆ©classement occurs when the reproduction of class positions becomes impossible.
Bourdieu observes in this section, the reconversion strategies
of dˆ©classˆ© participants in the field of production.
A horizontal movement is necessary to transform working assets into slightly different forms of capital, a move which corresponds to two reactions to dˆ©classement: the bourgeois and disenfranchised reactions where agents turn to the past to solidify their standing in the field. It is with this gesture that the bourgeois objects to being taken for a ride by practicing artists.
A horizontal movement is necessary to transform working assets into slightly different forms of capital, a move which corresponds to two reactions to dˆ©classement: the bourgeois and disenfranchised reactions where agents turn to the past to solidify their standing in the field. It is with this gesture that the bourgeois objects to being taken for a ride by practicing artists.
Nordau's position in the field could be summarized through class frameworks.
As a bourgeois physician who felt that the idiosyncratic popularity
of Nietzsche's philosophy was due to misreading the degenerate
mind and finding in him’Äìwhat, but an authority on psycho-physiology,
the very science of Nordau, and from the "fatherland" of Fechner,
Weber, and Wundt.
The attachment of youth culture’Äìor young artists’Äìto Nietzsche helped to isolate Nordau from decadent culture and from finding in it, anything of value.
The attachment of youth culture’Äìor young artists’Äìto Nietzsche helped to isolate Nordau from decadent culture and from finding in it, anything of value.
...the homologies between fixed capital and reconverted Nietzschean capital and
the homologies between Nietzschean imitation and capital reformation,
capital reformation which seeks to transform economic capital into
cultural capital and shift the values discourse of the heretic
towards the past, a 21st Century orientation that imitates Nietzsche
through a degenerative process of thought. In order to remark upon
this condition of capital, the position in social space of the
sociologist resides outside of the arena of positivist reductionism
that excludes all literary phenomena from the field of cultural
production: what the Nietzschean imitators know as the attractiveness
of the sociologist's position in relation to their aesthetic values
discourse, but which relies upon an economics. It relies, not necessarily
upon 'vulgar' economics but perhaps upon 'vulgar' materialism which
sits in opposition to 'vulgar economics, but is still 'about' economics.
Instead of a subjective mathematical calculus (Bernal, 1974; 1088 ) used for etching out a theory of marginal utility and keeping
the iron laws of economics as justification for the misery of the
world(1087), the vulgar materialism of Marx as an economic template
was indebted to the matter of, as Edward G. Andrew remarks, creature
comforts(1995;9) which accompanied economic interests, interests
in using the theory of exchange, interests in using the theory
of capital.
One cannot escape a reading in terms of capital however, and the values discourse of Nietzsche and his imitators can be seen as attempting a reconversion of economic capital into aesthetic capital when it upholds cultural values-love of the arts for instance(1995;8)., a love that is shortsighted when considered with the field of cultural production in which literature is produced and not necessarily used for moral purposes. Andrew suggests that while Rudolph Herman Lotze, whose writings were translated into English in 1880 was the first to introduce values discourse to Americans and the English(John Dewey and Henry James respectively), Nietzsche was responsible for values discourse in non-English speaking Europe. However, the breakdown of the Lotzean-Nietzschean influence is not simple: Nietzsche's plurality of perspectives had a commonality with James's espousal of plural perspectives. Were it Lotze who was the total influence on James, that influence would not be explained by Lotze's monism (1995; 6). Therefore James, although he did not come to understand values discourse through Nietzsche, situated himself in a space of what has now come to be understood as Nietzschean values-discourse , thus he is an imitator in the sense that he shares something with Nietzsche, the degenerate mind of Nietzsche, calling for a disinterested disregard for economics or as Andrew remarks, the realm of natural necessity (1995;7).
Looking at production being a way out of the positivist loophole as regards literary endeavors in the field of cultural production, vulgar materialism or materialism of the vulgar endeavors to emphasize the theory of capital over the theory of marginal utility...
One cannot escape a reading in terms of capital however, and the values discourse of Nietzsche and his imitators can be seen as attempting a reconversion of economic capital into aesthetic capital when it upholds cultural values-love of the arts for instance(1995;8)., a love that is shortsighted when considered with the field of cultural production in which literature is produced and not necessarily used for moral purposes. Andrew suggests that while Rudolph Herman Lotze, whose writings were translated into English in 1880 was the first to introduce values discourse to Americans and the English(John Dewey and Henry James respectively), Nietzsche was responsible for values discourse in non-English speaking Europe. However, the breakdown of the Lotzean-Nietzschean influence is not simple: Nietzsche's plurality of perspectives had a commonality with James's espousal of plural perspectives. Were it Lotze who was the total influence on James, that influence would not be explained by Lotze's monism (1995; 6). Therefore James, although he did not come to understand values discourse through Nietzsche, situated himself in a space of what has now come to be understood as Nietzschean values-discourse , thus he is an imitator in the sense that he shares something with Nietzsche, the degenerate mind of Nietzsche, calling for a disinterested disregard for economics or as Andrew remarks, the realm of natural necessity (1995;7).
Looking at production being a way out of the positivist loophole as regards literary endeavors in the field of cultural production, vulgar materialism or materialism of the vulgar endeavors to emphasize the theory of capital over the theory of marginal utility...
