This article argues that two key puzzles arising from the theories of Bourdieu are inter‐related. One is the question of how Bourdieu analyses the relationship between structure and habitus, and the other is the place of reflexivity in Bourdieu's work. We contend that it is only by carefully analysing Bourdieu's theoretical structure to grasp the relationship between these elements that one can understand whether or not his work offers useful resources for analysing the relation between routine action and self‐reflection. This paper argues that there are two narrations of the structure/habitus relation in Bourdieu's work, and that the concept of self‐reflective subjectivity is a residual element of the first narration and does not appear in the second. We then contend that this residual and under‐developed concept of self‐reflective subjectivity should not be confused with Bourdieu's analysis of epistemic reflexivity. These moves allow us to contribute to ongoing debates about the relation between routine action and self‐reflection by arguing that the concept of the “reflexive habitus” – which some have argued is characteristic of social agents in high/late modernity – is both conceptually confused and is not a logical extension of Bourdieu's theories. In this way we try to clear the ground for more productive ways of thinking about routine action and self‐reflection.

中文翻译：

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习性/结构关系和反身之谜的两个故事：元理论的重新评估

本文认为，布迪厄理论引发的两个主要难题是相互关联的。一个问题是布尔迪厄如何分析结构与习性之间的关系，另一个是反射性在布尔迪厄作品中的地位。我们认为，只有仔细分析布迪厄的理论结构以掌握这些要素之间的关系，我们才能理解他的工作是否为分析日常行动与自我反思之间的关系提供了有用的资源。本文认为，在布迪厄的作品中有两种关于结构/习性关系的叙述，而自我反思主观性的概念是第一种叙述的残余要素，而在第二种叙述中没有出现。然后，我们认为，这种自我反思主观性的残留和欠发达概念不应与布迪厄对认知反射性的分析相混淆。这些举动使我们能够为正在进行的有关日常行动与自我反思之间关系的辩论做出贡献，因为有人认为“反思性习性”的概念在概念上是混淆的，有些人认为“反思性习性”的概念在现代/晚期现代是社会主体的特征。这不是布迪厄理论的逻辑延伸。通过这种方式，我们尝试为常规行动和自我反思的更有效率的思考方法打下基础。这些举动使我们能够为正在进行的有关日常行动与自我反思之间关系的辩论做出贡献，因为有人认为“反思性习性”的概念在概念上是混淆的，有些人认为“反思性习性”的概念在现代/晚期现代是社会主体的特征。这不是布迪厄理论的逻辑延伸。通过这种方式，我们尝试为常规行动和自我反思的更有效率的思考方法打下基础。这些举动使我们能够为正在进行的有关日常行动与自我反思之间关系的辩论做出贡献，因为有人认为“反思性习性”的概念在概念上是混淆的，有些人认为“反思性习性”的概念在现代/晚期现代是社会主体的特征。这不是布迪厄理论的逻辑延伸。通过这种方式，我们尝试为常规行动和自我反思的更有效率的思考方法打下基础。