Symbolic capital

The symbolic capital is one of the four stamped by Pierre Bourdieu capital places. This has, however, in contrast to the economic, cultural and social capital, a superior role. The sociological term, especially the opportunities that lead to the acquisition and retention of social recognition and social prestige. This can be done by inserting the other types of capital. So can be obtained approximately from legitimizing the cultural capital symbolic capital. Another example would be sponsorship that helps the owners of economic capital for social recognition. However, all other forms of extraction and preservation of prestige, such as the relevant practices of artists, politicians, television stars, and famous athletes, can lead to symbolic capital.

As a sign of social recognition and social power or social violence gives the symbolic capital of prestige, reputation, honor, privileges and positions. This is against the background of the disposal of the other types of capital, the actors and the different classes by means of a certain distinctive language and other physical forms of expression such as clothing, style and behavior. While it is possible symbolic capital of any other type of capital derive, although it can be used only successful but where it is recognized and acknowledged by the parties on the background of a common cultural pattern as superior. As an example of symbolic capital, which is used as symbolic violence, according to Bourdieu is able to serve the male domination:

"It's those gentle, imperceptible for their sacrifices, invisible force that is exerted mainly on the purely symbolic channels of communication and [ ... ] acknowledging or extreme case of emotion. "

Types of capital

The four types of capital of Pierre Bourdieu:

• Incorporated
• Objectified
• Institutionalized

The symbolic capital can not be equated with the other three types of capital, since only the sum of these three form the symbolic capital. Fundamental to symbolic capital differs according to the economic and cultural capital of the nature of its creation. It occurs namely usually in conjunction with other resources to their legitimacy and force it helps then. Seen Contrary to social capital is always part of symbolic capital, as it is dependent on recognition, to be used as a means of power. In addition, the symbolic capital is distinguished from the other types of capital in that it finds itself not only in the social space, but also in lifestyles.

In a later work of Bourdieu, the radius of symbolic capital is extended to the religious aspect. This he explained by the fact that nowadays hardly anyone sees the meaning of his life in religion and people now rely on to seek to justify their existence with the other people.

Predecessor

In earlier representatives of similar concepts included, inter alia, Georg Simmel with his life style concept ( The problem of Stiles 1908) and Thorstein Veblen with his concept of spiritual capital. Veblen assumes that conflicts over material resources often only in spiritual capital (religion, patriotism ) must be converted to mobilize the masses.