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value of practice, and that an abstract analysis of the giving and reciprocation of gifts loses sight of this temporal facet. Bourdieu strikingly insists that "to restore to practice its practical truth, we must therefore reintroduce time into the theoretical representation of a practice which, being temporally structured, is intrinsically defined by its tempo."(1977, p. 8) |
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6. Bourdieu 1977, p. 9. |
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7. A primary goal of comparative theological reading is therefore the development, protection and reinforcement of what Bourdieu has named the "habitus," the constructed, acquired, and interiorally appropriated practical self-presentation by which members of a societyas a community, and as individualsdifferentiate, distribute and position the components of social reality in relation to one another. The practical challenges which comprise life's daily course are understood and provisionally resolved by this kind of implicit, learned, but afterwards taken-for-granted set of skills and strategies. See Bourdieu 1977, pp. 78-84. |
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8. Yearley 1990, especially 175 ff. |
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9. Yearley focuses on the concept of virtue in the traditions represented by Aquinas and Mencius. |
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10. Yearley 1990, p. 7. |
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11. Yearley 1990, p. 12. |
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12. Yearley 1990, p. 177. |
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13. Yearley 1990, pp. 188 ff. He concedes the relative rarity of clearcut, decisive similarities involving Mencius and Aquinas vis à vis their worldviews or their notions of virtue and of specific virtues. |
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14. Yearley 1990, p. 188. |
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15. Yearley 1990, p. 188. |
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16. Yearley 1990, p. 197. |
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17. Henceforth UMS. |
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18. Sutras, as laconic and serviceable as mnemonic devices, never constitute a self-sufficient text which can be picked up and read; sutra-texts were presumably always accompanied by a teacher's amplification of each sutra's meaning in its proper context; see Renou 1963. |
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19. See Chapter 2, p. 70-71, for a more ample outline of the UMS. |
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