field, tend to reproduce the very structures of the field. A doxic situation may be thought of as a situation characterized by a harmony between the objective, external structures and the 'subjective', internal structures of the habitus. In the doxic state, the social world is perceived as natural, taken-for-granted and even commonsensical. Bourdieu thus sees habitus as an important factor contributing to social reproduction, because it is central to generating and regulating the practices that make up social life. Individuals learn to want what conditions make possible for them, and not to aspire to what is not available to them. The conditions in which the individual lives generate dispositions compatible with these conditions (including tastes in art, literature, food, and music), and in a sense pre-adapted to their demands. The most improbable practices are therefore excluded, as unthinkable, by a kind of immediate submission to order that inclines agents to make a virtue of necessity, that is, to refuse what is categorically denied and to will the inevitable. Reconciling the objective (field) and the subjective (habitus) Amongst any society of individuals, the constant performance of dispositions, trivial and grand, forms an observable range of preferences and allegiances, points and vectors. This spatial metaphor can be analysed by sociologists and realised in diagrammatic form. Ultimately, conceptualising social relations this way gives rise to an image of society as a web of interrelated spaces. These are the social fields. For Bourdieu, habitus and field can only exist in relation to each other. Although a field is constituted by the various social agents participating in it (and thus their habitus), a habitus, in effect, represents the transposition of objective structures of the field into the subjective structures of action and thought of the agent. The relationship between habitus and field is twofold. First, the field exists only insofar as social agents possess the dispositions and set of perceptual schemata that are necessary to constitute that field and imbue it with meaning. Concomitantly, by participating in the field, agents incorporate into their habitus the proper know-how that will allow them to constitute the field. Habitus manifests the structures of the field, and the field mediates between habitus and practice. Bourdieu attempts to use the concepts of habitus and field to remove the division between the subjective and the objective. Bourdieu asserts that any research must be composed of two "minutes," wherein the first minute