Possibility of Cultural Capital against Power and Legitimacy:

<p>The aim of this paper is to reconstruct Bourdieu’s theory of sociology of education, which is the theory of the foundation of “general anthropology of power and legitimacy”, from the perspective of symbolic violence, and then to explore the possibility of cultural capital as a condition for the generation of “habitus as a structuring structure” against power and legitimacy established by the symbolic violence.<br><br>Firstly, it is confirmed in this paper that Bourdieu’s sociology of education had the task of elucidating “the reproduction mechanism of mental structure and social structure.” It also clarified that Reproduction was the most important work for the establishment of Bourdieu’s “a total anthropology,” and one of the central issues of Reproduction was to establish the theory of habitus as a theory of power. At the same time, this paper also suggested the limit of the theory of habitus at this point.<br><br>Secondly, Bourdieu’s writings on the sociology of education (The inheritors, Reproduction, The state nobility) are reconstructed from the perspective of symbolic violence that establishes power and legitimacy, and three issues about the possibility of cultural capital to reconstruct a habitus to counter symbolic violence are raised. That is, (1) the equal distribution of cultural capital, (2) the transformation of cultural capital, and (3) the counter to the ordering of cultural capital.<br><br>Thirdly, the result of examining Bourdieu’s views on these three issues led to the following three points. That is, (1) the allocation of cultural capital generates habitus that resists delegation and the monopoly of culture, (2) the transformed cultural capital counters cultural arbitrariness, (3) the plurality of pedagogy, ability and success counters to the ordering of cultural capital.<br><br>In conclusion, the acquisition of transformed cultural capital meant the acquisition of critical literacy against power and legitimacy, and suggested that it has the potential for a reflective reconstruction of “habitus as a structuring structure.”</p>