Capital (sociologia)

Capital, na teoria sociológica de Pierre Bourdieu, é um sinônimo de poder.^[1] Consiste em ativos econômicos, culturais ou sociais que se reproduzem e promovem mobilidade social numa sociedade estratificada.^[2]

Bourdieu elabora uma tipologia com três categorias de capital: capital econômico, capital social e capital cultural.^[3] O autor identifica uma quarta forma, denominada capital simbólico, que corresponde a qualquer uma das três formas de capital na medida em que são apresentados no contexto social.^[4]

Capital econômico[editar | editar código-fonte]

Capital econômico corresponde ao comando de recursos econômicos, como dinheiro e posses. Pierre Bourdieu iguala o capital econômico a “trabalho acumulado”.^[5] Não corresponde ao sentido estrito de capital nas ciências econômicas.

É o tipo de capital dominante.^[6] O capital econômico está na raiz das outras formas de capital, podendo ser transformado nelas a partir de procedimentos adotados pelos agentes sociais.^[7]

Capital social[editar | editar código-fonte]

Capital social remete à rede de obrigações sociais (ou “contatos”) que é convertível em capital econômico e pode chegar a ser institucionalizado na forma de títulos de nobreza.^[8]

Este conceito, assim como o de capital econômico, é muito anterior a Bourdieu. Na primeira metade do século XIX, Alexis de Tocqueville fez observações a respeito do estilo de vida na América que pareciam delinear e definir capital social.^[9] Um artigo de L. J. Hanifan de 1916 utiliza da expressão capital social para se referir à coesão social e ao investimento pessoal na comunidade.^[10]

Para Pierre Bourdieu, o capital social é o agregado de recursos atuais ou potenciais que estão ligados à posse de uma rede de contatos durável de relacionamentos mais ou menos instuticionalizados de familiaridade e reconhecimento – em outras palavras, é o pertencimento a um grupo.^[11] A posse de capital social reproduz relacionamentos duradouros e úteis que podem garantir ganhos materiais ou simbólicos.

Capital cultural[editar | editar código-fonte]

Capital cultural consiste em ativos sociais ligados a uma pessoa, como educação, intelecto, estilo de fala e vestimentas, etc., que são capazes de promover mobilidade social numa sociedade estratificada. É um conceito introduzido por Bourdieu em "Cultural Reproduction and Social Reproduction" (1977). Bourdieu propôs três categorias de capital cultural: incorporado, objetificado e institucionalizado.

Capital cultural incorporado[editar | editar código-fonte]

É aquele ligado ao “vir a ser”, a tornar-se, por meio de um processo laborioso de inculcação e incorporação, detentor do capital acumulado.^[12] É obtido por meio da socialização nos parâmetros de uma determinada educação, cultura e tradição, e não é imediatamente transmissível, mas adquirido ao longo do tempo. Definição muito semelhante a de habitus.

Capital cultural objetivado[editar | editar código-fonte]

É composto de bens materiais que podem ser transmitidas por ganhos econômicos mas que demonstram, simbolicamente, o ser detentor de capital cultural. É o caso de obras de artes, equipamentos científicos, coleções de livros.

Capital cultural institucionalizado[editar | editar código-fonte]

É o capital cultural que se expressa por meio da detenção de qualificações acadêmicas, muitas vezes como produto de um processo de seleção institucional.^[13]

Capital simbólico[editar | editar código-fonte]

Capital simbólico consiste em capital, em qualquer das três formas, na medida em que é representado – i.e., apreendido simbolicamente, numa relação de conhecimento ou, mais precisamente, de não-reconhecimento e reconhecimento, pressupõe a intervenção do habitus, como uma capacidade cognitiva constituída.^[14]

Enquanto Pierre Bourdieu cunhou explicitamente o conceito, este já começa a ser desenvolvido nas análises a respeito de consumo conspícuo de Thorstein Veblen and Marcel Mauss. O conceito de capital simbólico surge a partir dos estudos de Bourdieu a respeito das teorias de Veblen e Mauss influenciado pela da análise de Max Weber a respeito do status.

Referências

↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “the different types of capital (or power, which amounts to the same thing) change into one another“.
↑ J.P.E Harper-Scott and Jim Samson (2009). An Introduction to Music studies. Cambridge: Cambridge University Press. pp. 52–55.
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “Depending on the field in which it functions, and at the cost of the more or less expensive transformations which are the precondition for its efficacy in the field in question, capital can present itself in three fundamental guises: as economic capital, which is immediately and directly convertible into money and may be institutionalized in the forms of property rights; as cultural capital, which is convertible, on certain conditions, into economic capital and may be institutionalized in the forms of educational qualifications; and as social capital, made up of social obligations (‘connections’), which is convertible, in certain conditions, into economic capital and may be institutionalized in the forms of a title of nobility.”
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “3. Symbolic capital, that is to say, capital – in whatever form – insofar as it is represented, i.e., apprehended symbolically, in a relationship of knowledge or, more precisely, of misrecognition and recognition, presupposes the intervention of the habitus, as a socially constituted cognitive capacity”
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “Capital is accumulated labor (in its materialized form or its ‘incorporated,’ embodied form) which, when appropriated on a private, i.e., exclusive, basis by agents or groups of agents, enables them to appropriate social energy in the form of reified or living labor.”
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "dominant type of capital (economic capital)"
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “So it has to be posited simultaneously that economic capital is at the root of all the other types of capital and that these transformed, disguised forms of economic capital, never entirely reducible to that definition”
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "social capital, made up of social obligations (‘connections’), which is convertible, in certain conditions, into economic capital and may be institutionalized in the forms of a title of nobility"
↑ TOCQUEVILLE, Alex. A democracia na América. Belo Horizonte/São Paulo: Itatiaia/Universidade de São Paulo, 1987.
↑ Hanifan, L. J. (1916) "The rural school community center", Annals of the American Academy of Political and Social Science 67: 130-138. Also see Hanifan, L. J. (1920)The Community Center, Boston: Silver Burdett.
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "Social capital is the aggregate of the actual or potential resources which are linked to possession of a durable network of more or less institutionalized relationships of mutual acquaintance and recognition – or in other words, to membership in a group"
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "Most of the properties of cultural capital can be deduced from the fact that, in its fundamental state, it is linked to the body and presupposes embodiment. The accumulation of cultural capital in the embodied state, i.e., in the form of what is called culture, cultivation, Bildung, presupposes a process of embodiment, incorporation, which, insofar as it implies a labor of inculcation and assimilation, costs time, time which must be invested personally by the investor. Like the acquisition of a muscular physique or a suntan, it cannot be done at second hand (so that all effects of delegation are ruled out)".
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "With the academic qualification, a certificate of cultural competence which confers on its holder a conventional, constant, legally guaranteed value with respect to culture, social alchemy produces a form of cultural capital which has a relative autonomy vis-à-vis its bearer and even vis-à-vis the cultural capital he effectively possesses at a given moment in time. It institutes cultural capital by collective magic, just as, according to Merleau-Ponty, the living institute their dead through the ritual of mourning. One has only to think of the concours (competitive recruitment examination) which, out of the continuum of infinitesimal differences between performances, produces sharp, absolute, lasting differences, such as that which separates the last successful candidate from the first unsuccessful one, and institutes an essential difference between the officially recognized, guaranteed competence and simple cultural capital, which is constantly required to prove itself. In this case, one sees clearly the performative magic of the power of instituting, the power to show forth and secure belief or, in a word, to impose recognition".
↑ Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "Symbolic capital, that is to say, capital – in whatever form – insofar as it is represented, i.e., apprehended symbolically, in a relationship of knowledge or, more precisely, of misrecognition and recognition, presupposes the intervention of the habitus, as a socially constituted cognitive capacity"

[1] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “the different types of capital (or power, which amounts to the same thing) change into one another“.

[2] J.P.E Harper-Scott and Jim Samson (2009). An Introduction to Music studies. Cambridge: Cambridge University Press. pp. 52–55.

[3] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “Depending on the field in which it functions, and at the cost of the more or less expensive transformations which are the precondition for its efficacy in the field in question, capital can present itself in three fundamental guises: as economic capital, which is immediately and directly convertible into money and may be institutionalized in the forms of property rights; as cultural capital, which is convertible, on certain conditions, into economic capital and may be institutionalized in the forms of educational qualifications; and as social capital, made up of social obligations (‘connections’), which is convertible, in certain conditions, into economic capital and may be institutionalized in the forms of a title of nobility.”

[4] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “3. Symbolic capital, that is to say, capital – in whatever form – insofar as it is represented, i.e., apprehended symbolically, in a relationship of knowledge or, more precisely, of misrecognition and recognition, presupposes the intervention of the habitus, as a socially constituted cognitive capacity”

[5] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “Capital is accumulated labor (in its materialized form or its ‘incorporated,’ embodied form) which, when appropriated on a private, i.e., exclusive, basis by agents or groups of agents, enables them to appropriate social energy in the form of reified or living labor.”

[6] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "dominant type of capital (economic capital)"

[7] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: “So it has to be posited simultaneously that economic capital is at the root of all the other types of capital and that these transformed, disguised forms of economic capital, never entirely reducible to that definition”

[8] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "social capital, made up of social obligations (‘connections’), which is convertible, in certain conditions, into economic capital and may be institutionalized in the forms of a title of nobility"

[9] TOCQUEVILLE, Alex. A democracia na América. Belo Horizonte/São Paulo: Itatiaia/Universidade de São Paulo, 1987.

[10] Hanifan, L. J. (1916) "The rural school community center", Annals of the American Academy of Political and Social Science 67: 130-138. Also see Hanifan, L. J. (1920)The Community Center, Boston: Silver Burdett.

[11] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "Social capital is the aggregate of the actual or potential resources which are linked to possession of a durable network of more or less institutionalized relationships of mutual acquaintance and recognition – or in other words, to membership in a group"

[12] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "Most of the properties of cultural capital can be deduced from the fact that, in its fundamental state, it is linked to the body and presupposes embodiment. The accumulation of cultural capital in the embodied state, i.e., in the form of what is called culture, cultivation, Bildung, presupposes a process of embodiment, incorporation, which, insofar as it implies a labor of inculcation and assimilation, costs time, time which must be invested personally by the investor. Like the acquisition of a muscular physique or a suntan, it cannot be done at second hand (so that all effects of delegation are ruled out)".

[13] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "With the academic qualification, a certificate of cultural competence which confers on its holder a conventional, constant, legally guaranteed value with respect to culture, social alchemy produces a form of cultural capital which has a relative autonomy vis-à-vis its bearer and even vis-à-vis the cultural capital he effectively possesses at a given moment in time. It institutes cultural capital by collective magic, just as, according to Merleau-Ponty, the living institute their dead through the ritual of mourning. One has only to think of the concours (competitive recruitment examination) which, out of the continuum of infinitesimal differences between performances, produces sharp, absolute, lasting differences, such as that which separates the last successful candidate from the first unsuccessful one, and institutes an essential difference between the officially recognized, guaranteed competence and simple cultural capital, which is constantly required to prove itself. In this case, one sees clearly the performative magic of the power of instituting, the power to show forth and secure belief or, in a word, to impose recognition".

[14] Bourdieu, P. (1986) The forms of capital. In J. Richardson (Ed.) Handbook of Theory and Research for the Sociology of Education (New York, Greenwood), 241-258. Citação: "Symbolic capital, that is to say, capital – in whatever form – insofar as it is represented, i.e., apprehended symbolically, in a relationship of knowledge or, more precisely, of misrecognition and recognition, presupposes the intervention of the habitus, as a socially constituted cognitive capacity"

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