easily found in studies of art, literature and other cultural fields. In Bourdieu's opinion, charismatic ideology "directs the gaze towards the apparent producer and prevents us from asking who has created this 'creator' and the magic power of transubstantiation with which the 'creator' is endowed." For Bourdieu, a sociologically informed view of an artist ought to describe: (1) their relations to the field of production (e.g. influences, antagonisms, etc.); and (2) their attitudes to their relations to the field of consumption (e.g. their readers, enthusiasts, or detractors). Further, a work of literature, for example, may not adequately be analysed either as the product of the author's life and beliefs (a naively biographical account), or without any reference to the author's intentions (as Barthes argued). In short, "the subject of a work is a habitus in relationship with a 'post', a position, that is, within a field." According to Bourdieu, cultural revolutions are always dependent on the possibilities present in the positions inscribed in the field. Objective (field) and subjective (habitus) For Bourdieu, habitus was essential in resolving a prominent antinomy of the human sciences: objectivism and subjectivism. As mentioned above, Bourdieu used the methodological and theoretical concepts of habitus and field in order to make an epistemological break with the prominent objective-subjective antinomy of the social sciences. He wanted to effectively unite social phenomenology and structuralism. Habitus and field are proposed to do so. The individual agent develops these dispositions in response to the objective conditions it encounters. In this way, Bourdieu theorizes the inculcation of objective social structures into the subjective, mental experience of agents. For the objective social field places requirements on its participants for membership, so to speak, within the field. Having thereby absorbed objective social structure into a personal set of cognitive and somatic dispositions, and the subjective structures of action of the agent then being commensurate with the objective structures and extant exigencies of the social field, a doxic relationship emerges. Habitus and doxa Doxa refers to the learned, fundamental, deep-founded, unconscious beliefs, and values, taken as self-evident universals, that inform an agent's actions and thoughts within a particular field. Doxa tends to favor the particular social arrangement of the field, thus privileging the dominant and taking their position of dominance as self-evident and universally favorable. Therefore, the categories of understanding and perception that constitute a habitus, being congruous with the objective organization of the