We find it hard to endure the analyses of sociologists when they describe our behaviors in terms of rules or rituals. Nevertheless, we generally do not object when ethnologists speak in this way about so-called primitive peoples. Why then are we spontaneously objectivist when it comes to others? And why do we claim for ourselves alone the privilege of freedom and subjectivity? A true understanding of practice presents a dual challenge that goes beyond both objectivism (as seen in Lévi-Strauss) and subjectivism (as seen in Sartre): it involves objectifying both the objective structures (such as the statistical regularities of practices) and the incorporated structures (such as the social categories of perception).