Bourdieu categorized cultural capital into three sub-categories that included embodied, objectified, and institutionalized forms of cultural capital.
These forms are different in the sense that embodied capital is a form of cultural capital, involving the acquisition of knowledge and skills through the forms of education and socialization. On the other hand, objectified capital comprises materials like clothes and artworks. Finally, institutionalized capital is composed of acceptance by the institution or even recognition based on academic credentials.
The concept of Bourdieu on social capital points out that capital is not only economic and that social exchange is not a concept of pure self-interest. Bourdieu demonstrates that capital and profits should be encompassed in all of their existing forms. In addition, Bourdieu’s capital concepts are grounded in reproduction instead of the challenging systems of social inequalities and symbolic power.
Social capital is known for its ability to make people work in unity to attain their common objective. However, social capital is considered for its critical and inconspicuous impact. Both Marx and Bourdieu accept that the more capital one has, the more impressive the individual in question.
Furthermore, Bourdieu calls for attention to the fact that social capital is knowledge of the authentic culture inside a general public or high culture. An individual is to acquire a better-paying job in the future if they learn those languages. In this case, his or her cultural capital is purchased by the parents’ economic capital, which can be exchanged for a greater social rank in society.
According to Bourdieu, capital is inscribed in both objective and subjective structures, and so becomes a guarantee of the social world’s regularity and stability. Indeed, the many types of capital can be said to be the very immanent structures of the economy at any given time.