IN: Pierre Felix Bourdieu (French: [buRdjo]; 1 August 1930 - 23 January 2002) was a French sociologist, anthropologist, philosopher, and public intellectual. Bourdieu's work was primarily concerned with the dynamics of power in society, and especially the diverse and subtle ways in which power is transferred and social order maintained within and across generations. In conscious opposition to the idealist tradition of much of Western philosophy, his work often emphasized the corporeal nature of social life and stressed the role of practice and embodiment in social dynamics.

Bourdieu insists on the importance of a reflexive sociology in which sociologists must at all times conduct their research with conscious attention to the effects of their own position, their own set of internalized structures, and how these are likely to distort or prejudice their objectivity. The sociologist, according to Bourdieu, must engage in a "sociology of sociology" so as not to unwittingly attribute to the object of observation the characteristics of the subject. She/he ought to conduct their research with one eye continually reflecting back upon their own habitus, their dispositions learned through long social and institutional training.  It is only by maintaining such a continual vigilance that the sociologists can spot themselves in the act of importing their own biases into their work. Reflexivity is, therefore, a kind of additional stage in the scientific epistemology. It is not enough for the scientist to go through the usual stages (research, hypothesis, falsification, experiment, repetition, peer review, etc.); Bourdieu recommends also that the scientist purge their work of the prejudices likely to derive from their social position. In a good illustration of the process, Bourdieu chastises academics (including himself) for judging their students' work against a rigidly scholastic linguistic register, favouring students whose writing appears 'polished', marking down those guilty of 'vulgarity'. Without a reflexive analysis of the snobbery being deployed under the cover of those subjective terms, the academic will unconsciously reproduce a degree of class prejudice, promoting the student with high linguistic capital and holding back the student who lacks it -- not because of the objective quality of the work but simply because of the register in which it is written. Reflexivity should enable the academic to be conscious of their prejudices, e.g. for apparently sophisticated writing, and impel them to take steps to correct for this bias.  Bourdieu also describes how the "scholastic point of view" unconsciously alters how scientists approach their objects of study. Because of the systematicity of their training and their mode of analysis, they tend to exaggerate the systematicity of the things they study. This inclines them to see agents following clear rules where in fact they use less determinate strategies; it makes it hard to theorise the 'fuzzy' logic of the social world, its practical and therefore mutable nature, poorly described by words like 'system', 'structure' and 'logic' which imply mechanisms, rigidity and omnipresence. The scholar can too easily find themselves mistaking "the things of logic for the logic of things" -- a phrase of Marx's which Bourdieu is fond of quoting. Again, reflexivity is recommended as the key to discovering and correcting for such errors which would otherwise remain unseen, mistakes produced by an over-application of the virtues that produced also the truths within which the errors are embedded.

What is reflexivity?

OUT: a kind of additional stage in the scientific epistemology. It is not enough for the scientist to go through the usual stages

input: Ramis began writing parodic plays in college, saying years later, "In my heart, I felt I was a combination of Groucho and Harpo Marx, of Groucho using his wit as a weapon against the upper classes, and of Harpo's antic charm and the fact that he was oddly sexy--he grabs women, pulls their skirts off, and gets away with it". He avoided the Vietnam War military draft by taking methamphetamine to fail his draft physical.  Following his work in St. Louis, Ramis returned to Chicago, where by 1968, he was a substitute teacher at schools serving the inner-city Robert Taylor Homes. He also became associated with the guerrilla television collective TVTV, headed by his college friend Michael Shamberg, and wrote freelance for the Chicago Daily News. "Michael Shamberg, right out of college, had started freelancing for newspapers and got on as a stringer for a local paper, and I thought, 'Well, if Michael can do that, I can do that.' I wrote a spec piece and submitted it to the Chicago Daily News, the Arts & Leisure section, and they started giving me assignments [for] entertainment features." Additionally, Ramis had begun studying and performing with Chicago's Second City improvisational comedy troupe.  Ramis' newspaper writing led to his becoming joke editor at Playboy magazine. "I called ... just cold and said I had written several pieces freelance and did they have any openings. And they happened to have their entry-level job, party jokes editor, open. He liked my stuff and he gave me a stack of jokes that readers had sent in and asked me to rewrite them. I had been in Second City in the workshops already and Michael Shamberg and I had written comedy shows in college". Ramis was eventually promoted to associate editor.

Answer this question "did he do any other work"
output:
Ramis had begun studying and performing with Chicago's Second City improvisational comedy troupe.