The prolific and varied body of work produced by Pierre Bourdieu is coming once again to be appreciated after two decades of an "ebb tide" that typically follows the attainment of a world reputation in the social and behavioural sciences. In Bourdieu's case the ebb has been increased by resentments and misunderstandings that can be traced to the historical and political context in which he conducted his research and analysis: a context dominated by a doctrinaire Marxism which Bourdieu, who refused to take the easy route to scholarly acceptance, contested. This led to readings of his work that are seriously out of line with what he actually wrote, and contemporary scholars continue in large part to accept these unsustainable characterisations of his views based on secondhand information and selective reading rather than on a thorough understanding of his work. Bourdieu's unparalleled contribution to solving, or at least dealing with, the perennial paradox of agency versus social determinism, is possibly more relevant now than it was during the years in which he was active, yet to make use of it requires a thorough, unprejudiced examination of his key concepts-habitus, field, and symbolic capital, power and violence-within the context of struggle amongst proponents of Marxism, phenomenology and structuralism in which they were produced. Marcel Mauss once said to us, "I call sociology all science that has been done well". Georges Dumézil (1988), p. 11 just to a doctrine but, especially in the 1960s and 70s, to a political party, and toeing a party line is what mavericks refuse to do. The question of whether they cannot, or they will not, is an instance of the fundamental problem of predisposition and the choices people make-and that is Bourdieu's key question. His impact has been wide-ranging, but certain concepts in particular have had significant resonance: the symbolic capital which particular forms of a language bring to their speakers, whilst other forms do not, the symbolic power and violence through which the social norms of acceptable language are reproduced, sometimes with the complicity of the speakers who are led to conform, the habitus, which embodies (literally) the tension between individual agency and social forces, and occupies a position in a field with other habitus, each defined by their difference from the others. Agency and social forces: that is where will bumps into can. The embodiment is literal because my habitus is the social forces, the external world, as represented within me (the nature of the representation being another key question). "The body is in the social world but the social world is also in the body" (Bourdieu, 1990, p. 190). The crux of debate in sociology since its founding as an academic discipline has been the relationship between individual and society, in terms both of how the more abstract concept of society is to be understood, and whether its operation in individuals is best revealed through analysis of an internal, psychological kind, or external observation wit...