This article challenges what is now the orthodoxy concerning the heritage of Bourdieu (1930–2002): namely, the judgement that his distinctive sociological innovation has been his theory of social reproduction, and that he has failed to provide a necessary theory of social change. Yet Bourdieu consistently claimed to offer a theory of social transformation as well as accounting for continuities of power. Indeed, he provides two substantive keys for an understanding of historical transformation—first, a theory of prophets (religious or secular) as the authors of heresies or “symbolic revolutions” that dispel current doxa; second, a theory of the “corporatism of the universal”: the role of intellectuals or other educated professionals in pursuit of social justice and other universalistic goals. Moreover, Bourdieu fuses his theories of “symbolic revolutions” with a materialist analysis of their social preconditions, including a fresh account of social crises. Crises—war, famine, recession, and especially the intensified precarity of the educated—have, for him, a profound impact, both within differentiated fields and across fields. Conflicts that become effectively synchronized across fields acquire great resonance within the wider field of power, particularly due to hysteresis or “maladjusted habitus.” Indeed, the appearance of crises, together with new prophetic heresies, leads the subordinate classes to question the taken-for-granted order of things and to orchestrate their resistance. Alongside his corpus of published writings, this article draws widely on Bourdieu’s posthumously published lectures. These cast a distinctive new light on how his well-known conceptual instruments can aid us in the study of historical change. They also expand on how social science itself might be used to facilitate progressive social movements.

中文翻译：

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皮埃尔·布迪厄 (Pierre Bourdieu) 关于社会转型，特别是政治和象征性革命

本文挑战了现在关于布迪厄 (1930-2002) 遗产的正统观念：即认为他独特的社会学创新是他的社会再生产理论，而他未能提供必要的社会变革理论的判断。然而，布迪厄一直声称提供了一种社会转型理论以及对权力连续性的解释。事实上，他为理解历史转变提供了两个实质性的关键——首先，一种将先知（宗教或世俗）作为异端或“象征革命”的作者的理论，以消除当前的信条；第二，“普遍的社团主义”理论：知识分子或其他受过教育的专业人士在追求社会正义和其他普遍主义目标中的作用。而且，布迪厄将他的“象征性革命”理论与对其社会前提的唯物主义分析相结合，包括对社会危机的全新描述。危机——战争、饥荒、经济衰退，尤其是受过教育的人愈演愈烈——对他来说，无论是在不同领域还是跨领域，都产生了深远的影响。跨领域有效同步的冲突会在更广泛的权力领域内获得巨大的共鸣，特别是由于滞后或“不适应的习惯”。事实上，危机的出现，加上新的预言异端，导致从属阶级质疑理所当然的事物秩序，并策划他们的反抗。除了他已发表的著作，这篇文章还广泛借鉴了布迪厄死后发表的演讲。这些为他著名的概念工具如何帮助我们研究历史变迁提供了独特的新视角。他们还扩展了如何利用社会科学本身来促进进步的社会运动。