符号资本是被公认为资本,有影响,也是公认的能力在市场经济资本可能无法穿透没有援助。这是婚姻市场的一个例子。在这种情况下它拥有的权力是象征性的。在文化问题上,这种形式的权力和资本持有意义的体现。这也象征资本驱动经济资本。文化资本的拥有者的一个非常大的体现能够产生一些有利于他们的利润。因此象征性资本虽然不能描述的直接财务转账或财产转移仍为个人带来生产力的。权利的传播可能不是真正的化身,但仍有疗效的分布在人的方式交换利益的接收机,类似于主人。这种资金来源不能用经济资本很容易一样和传输的逻辑表示布迪厄为其象征力量的关键。与货币客观化,可以计算出不同,这里的逻辑传输必须发挥大量积累。比方说一个人或一个艺术家如毕加索活了这么久,由此可见,文化资本的传播会发生从个体只有在只要他住。文化资本积累在对象化的状态存在,然而文化资本的传播会被更大的如果他寿命更长。资本积累的输入或生产不同于经济学;尽管如此,文化资本仍有其重要意义。客观化状态的文化资本是资本的物质形式。这里的材料形式可以表示为写作或绘画。这种材料形式表示是传播的重要性。这种对象化的传播状态的资本也是一个经济转移与体现的状态。这些文化产品作为可以挪用财产或继承了经济资本的手段。文化资本的所有者必须能够拥有经济资本或其他等效材料物化的文化资本的交换。
Symbolic capital is that which is recognized as capital, that which has an influence and is also recognized for its competency in markets where economic capital may not be able to penetrate without its aid. An example of this is the matrimonial market. In such situations the power that it holds is quite symbolic. In matters of culture this form of power and embodiment of capital holds much sense. This symbolic capital also drives economic capital. Possessors of a very large embodiment of the cultural capital will be able to yield profits that benefit them. Therefore the symbolic capital though it does not depict direct financial transfers or property transfers still brings in productivity for the individual. The transmission of rights to the embodiment might not be real but there is still efficacy of distribution that is seen in the way that the person who is the receiver in the exchange benefits similar to the possessor. Sources of this capital cannot be tapped easily as is the case with economic capital and the logics of transmission are stated by Bourdieu to hold the key for its symbolic power. Unlike monetary objectification which can be counted out, here the logics of transmission have to play a great deal in accumulation. For instance a person or say an artist like Picasso lived for so long, it follows that the transmission of cultural capital from the individual would have happened only as so long as he lived.The cultural capital accumulation does exist in the objectified state; however the transmission of cultural capital would have been even greater if he had lived longer. The input to the capital accumulation or production is different from that of economics; nevertheless the cultural capital still has its significance. The Objectified state of the cultural capital is the capital in its material form. Here the material form can be represented as writings or painting. This material form representation is transmissible in its materiality. The transmission of this objectified state of the capital can also be an economic transfer unlike the embodied state. These cultural goods are inherited as property or can be appropriated by means of economic capital. The owner of the cultural capital must be able to possess economical capital or some other equivalent material objectification of cultural capital for the exchange to take place.