Organizing Identity: Persons and Organizations after theory by Paul du Gay

By Paul du Gay

This booklet makes an important contribution to cultural monetary methods to organizational and monetary lifestyles. particularly it bargains either a survey of the sphere, in addition to a realistic advisor to doing 'cultural economy'. The textual content, which builds upon du Gay's previous paintings, will have interaction with more than a few debates from cultural experiences, sociology, anthropology, geography, and administration. It brings du Gay's kind and originality to endure with regards to tradition and financial system, and leads to a publication that might once again make a high-quality contribution to cultural reviews.

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He points to ways in which differential crime rates and pay levels are explained sociologically as the effects of definite social practices. Yet, on the other hand, the category of sexual division itself appears to rely upon the idea of a natural division underpinning these social practices. How so? qxd 1/18/2007 4:38 PM Page 36 ways in which much sociological writing on ‘sexual division’ has proceeded as if what it referred to – men and women – was itself quite unproblematic. The categories ‘men’ and ‘women’ are assumed for the purposes of social analysis to be stable.

Concepts of persons are therefore only intelligible with reference to a definite substratum of categories, practices and activities which together give the agent its complex and differentiated form. The task, as Bourdieu’s work suggests, then becomes one of describing the different categories, practices and activities, and thus the different forms of person, case by case, each in their own terms. 2 to describe one very specific form of personhood, that of ‘legal personality’. 2 the distinctiveness of persons: the case of legal personality As Bourdieu (1987: 300) argues, any given biological and psychological individual in modern societies is likely to support a number of personae.

The misconception at issue arises as a result of a presumption that a reading of Elias already puts into question: that human beings whether conceived of as ‘subjects’, ‘selves’ or ‘free agents’ have a continuous history. As I have argued, Elias’s work suggests that categories such as the ‘self’ are dependent upon particular socio-cultural practices. These categories cannot therefore be deployed as universal data of human existence and experience. They should not be ‘taken for granted’ in some foundational sense.

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