12/17/21

 De Cock, C., & Nyberg, D. (2016). The possibility of critique under a financialized capitalism: The case of private equity in the united kingdom. Organization (London, England), 23(4), 465-484. doi:10.1177/1350508414563526

https://research-information.bris.ac.uk/ws/portalfiles/portal/182710320/dekker_kuchar_ct_vol4_iss1.pdf

Emergent Orders of Worth: Must we agree on more than a price? [COSMOS+TAXIS vol 4 iss1]

• Rendtorff, J. D. (2012). The economic sociology of late capitalism: The contributions from boltanski, thévenot and chiapello. Nordicum-Mediterraneum, 7(3), B3. doi:10.33112/nm.7.3.4

existential critique

• sounds like some Jenny Rice shit, constructing the object of inquiry that you're going to analyze, bordering on conspiracy theories because you're working from data that's public but not the best data that you'd ideally have
• ?
•  for ‘late’ Boltanski critique is about finding new ways of problematizing our social reality: this involves the active construction of the objects of our critique and requires a certain aesthetic of revelation. <not only conspiracy theory, but aesthetics
• Piketty’s (2014a)Capital in the Twenty-First Century

world/reality

• ?
• Put differently, the world is ‘everything that happens to people’, and reality is ‘everything that is constructed by people’.The world exists beyond ourwill and regardless of ourintentions,whereasreality existsthrough ourwill and because of our intentions. The Welt als Wille und Vorstellung, 75with whose complexity Schopenhauer grapplesin his writings, isthe reality of a realized and realizable world,which lies at the core of Boltanski’sreflections.Associologists,we need to recognize the preponderance of reality over the world, which characterizes every society within the world. As social entities, we have learned to establish a relation to the world by forming relations with others – that is, by developing a relation with social reality. This does not mean, however, that the world does not exercise power over reality. On the contrary, ‘[t]he power exercised by the world over reality stems precisely from the fact that the world is subject to incessant changes, which are far from being exclusively “social” in kind’,76 but which are also ‘natural’ in the sense that we are embodied beingssituated within a physical world. As human beings, we are condemned to search for our place in the world, somewhere between the realm of objectivity and the realm of normativity, but without ever being able to find it
•  This experience, which escapes the frameworks of a constructed reality, is what I call ‘the world’, in the sense of ‘everything that happens’ – to use a phrase coined by Wittgenstein.
• ‘the world’, conceived of as ‘everything that happens’, and ‘reality’, the construction of which makes it necessary to select, in the continuous flow of events, some elements that are treated as if they were the only relevant ones. 

impartial spectator

uptake, bourdieu, habitus

• Underpinning Bourdieu’s (2005) famous notion of habitus was a notion of action not simply as immediate reaction to a brute reality, ‘but an “intelligent” response to an actively selected aspect of the real’ (p. 212).

also uptake in the reception of PE

• It is undeniable that media hyperbole played a big part in the 2007 PE controversy. In anecdotal stories, the abstract collective entity of PE was represented by very concrete persons of flesh and blood according to storylines borrowed from the eternal register of fairy tales: bad guys, suspense, punishment, reward, vengeance and so on. Of course, this ‘trial by media’ was a poor substitute for critical inquiry in that the press stories elided measures that actually modified socio-economic reality in a significant way and focused instead on spectacular fairy-tale themes with pantomime villains. 

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