Problem: Background: Louis Thomas Hardin (May 26, 1916 - September 8, 1999), also known as Moondog, was an American musician, composer, theoretician, poet and inventor of several musical instruments. He was blind from the age of 16. Hardin lived in New York from the late 1940s until 1972, and during this time he could often be found on 6th Avenue, between 52nd and 55th Streets, wearing a cloak and a horned helmet sometimes busking or selling music, but often just standing silently on the sidewalk. He was widely recognized as "the Viking of 6th Avenue" by thousands of passersby and residents who weren't aware of his musical career.
Context: Born to an Episcopalian family in Marysville, Kansas, Hardin started playing a set of drums that he made from a cardboard box at the age of five. His family relocated to Wyoming and his father opened a trading post at Fort Bridger. He attended school in a couple of small towns. At one point, his father took him to an Arapaho Sun Dance where he sat on the lap of Chief Yellow Calf and played a tom-tom made from buffalo skin.  Hardin played drums for the high school band in Hurley, Missouri before losing his sight at the age of 16 in a farm accident on July 4, 1932, involving a dynamite cap. After learning the principles of music in several schools for blind young men across middle America, he taught himself the skills of ear training and composition. He studied with Burnet Tuthill and at the Iowa School for the Blind.  He then moved to Batesville, Arkansas where he lived until 1942, when he got a scholarship to study in Memphis, Tennessee. Although the majority of his musical training was self-taught by ear, he learned some music theory from books in braille there.  In 1943 Hardin moved to New York, where he met noted classical music luminaries such as Leonard Bernstein and Arturo Toscanini, as well as legendary jazz performer-composers such as Charlie Parker and Benny Goodman, whose upbeat tempos and often humorous compositions would influence Hardin's later work. One of his early street posts was near the famed 52nd Street nightclub strip, and he was well-known to many jazz musicians and fans. By 1947 Hardin had adopted the name "Moondog" in honor of a dog "who used to howl at the moon more than any dog I knew of".
Question: When did he start playing music ?
Answer: Hardin started playing a set of drums that he made from a cardboard box at the age of five.

Problem: Background: 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.
Context: 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.
Question: What are some other important factors of Reflexivity?
Answer:
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.