Inside of the logic of the capital, it he is that one that leaves in the world behind who can buy its product and consume what it it consumes. &#039 is its; ' destination manifesto' ' to make proslitos. As a good sheep, it has that to multiply so that can increase the flock and many sheep they are sheared and much wool is produced. But, the best thing that can happen is when a wolf is tamed or transformed into sheep, or better, when somebody that thinks as wolf, that has a divergent thought starts to think as a sheep not to say ' ' Anta' '. To this they call conversion, that is, process of dosmeticao and transformation of wolves in sheep. The more wolf will be or divergent it will be the citizen, better to be converted. Therefore, the contrary or different thought is much more dangerous for the institutions, in special, for the churches that the desviante moral. Rubem Alves very explains well this in its Dogmatismo book and Tolerncia when it says: ' '? to the first sight, the desviante moral can seem the behavior most dangerous for the unit of the society, the truth is that the divergent thought is that one that presents greater danger shaking the order social in question in its proper beddings.

The thief, who intent concretely against the private property, is less dangerous than that one that, not being thief, he contests, to the intellectual level, the legitimacy of the private property. The first one only desires to decide particular a practical problem. As it denies the validity of the social order as a whole. … The prostitute, equally, is less dangerous than eunuco that it affirms a love philosophy livre' ' (1982: 109). Being thus, therefore, conversion would be to pass for a domesticao, ' ' pacificao' ' front to the others.

The fashion contemporary is more ambiguous and multifaceted, in agreement with the nature highly broken up of the postindustrial societies. (CRANE, 2006, P. 29) the first key to study the fashion in the capitalist and industrialized world, fincou in the structures proposals for social scientists, such which: Herbert Spencer (1854), Gabriel of Afternoon (1890), Thorstein Veblen (1899) and Georg Simmel (1904). Taking the fashion with relevance in its studies, they defend that it has two characteristics to regulate it its existence: imitation and the distinction. Georg Simmel, from 1905, made its theoretical contribution to the studies of the fashion, contextualizando, historically, the mechanism of the fashion and its relation with the social hierarchy. The model of Simmel of change in fashion was centered in idea of that the fashions first were adopted by high classroom e, later, for the middle classes and low. Groups of inferior status looked for to acquire more status when adopting the clothes of the groups of superior status, unchaining a process of infect social in which the styles were adopted by groups of successively inferior statuses.

For the author, the fashion is, therefore, one imitation form that leads to the general dispute for superficial and unstable symbols of status, that is, the elite initiates a fashion and when the classrooms imitate lowest it, in an effort to eliminate the external barriers of classroom, it abandons for one another fashion. Therefore, the engine that would stimulate the phenomenon if would give for the incessant search of the new and for a place of status in the social structure. So soon the fashion is dominant, that is, so soon what only some few practise pass to be practised by all without exception, as elements of clothes or of the forms of social contact, not if more speech can fashionable. (SIMMEL, 2005, P. 163), for Simmel (2005) Thus in fashion imitation satisfies the necessity of social support, on the other hand, because the individual leads the tracks that all follow, and for another one, the imitation satisfies the trend the differentiation, the distinction, the change.

Hardly if it can contest the fact of that it, with effect, does not authorize no reply to this questo.' ' (WEBER, 1993, p.18) Leaving of the concept of ' ' desencantamento of mundo' ' we can search some relations with the concept of ' ' modernity lquida' ' considered for Zygmunt Bauman. For the author the metaphor ' ' modernity lquida' ' it points some characteristics of this time that you beginning with the modernity, marked for the invasion of the instrumental rationalism, for the new technologies, the capitalist development, the globalization, the rationalization and the scientific development. Bauman affirms the modernity-liquid (or after-modernity) as a moment of ' ' melting of slidos' ' , they are values and scientific conceptions, theories, technologies, economic model and even though behavior standards. According to author, the solids if keeps and possesss durability while the liquids have the slightness capacity, always has flexibility and malleability, being ready if to adapt. ' ' But modernity was not a process of ' ' liquefao' ' since the start? He was not ' ' melting of slidos' ' its bigger pastime and main accomplishment? In other words, modernity was not ' ' fluida' ' since its conception? ' ' (BAUMAN, 2001, p.9) This characteristic liquidity of after-modernity points a moment fruit of a movement where some basic changes had occurred. We can detach the English Industrial Revolution of century XVIII as one of the events that had inaugurated modernity (previous period to liquid modernity). The Revolution brought obtains the capitalist ideal of material productivity and speed as quality standard. This ideal if firmed as one of the great bases of modernity and also of after-modernity. E, inside of this context, new positions and standards of behavior had appeared. A new economic model (capitalism) started to dictate new rules to this society appeared of the attempt of melting of old social standards.

Habitus, Field and Capital the focus of this summary points with respect to the Habitus concepts, Fields and Capital, central offices of the workmanship of Pierre Bourdieu. For in such a way, I worked with texts of some books of this author: The Symbolic Power, Questions of Sociology, the Masculine Domination, Said Things, the Misery of the Written World and the book of Education, organized for Maria Alice Nogueira and Afrnio Catani, with texts of Bourdieu that not yet are available in Brazil. The interest in understanding as the author always used and developed its theories using these three concepts was what it guided this work. The field is a space of game and fight between new (dominated, pretending) and the dominant ones. It is a structuralized space of positions that are objects of disputes. The positions independem of its occupants to exist. Each field possesss properties its differentiates that them of the other fields although to possess laws that do not vary.

The dominant ones create the rules. Each field possesss one doxa, that is, implicit rules and truths that are known for the dominant ones of the field and that when being desveladas by the dominated ones they guarantee some possibility to them to impose new doxa. The rules are fight object. One of the logics of the field is that the involved ones possess interests in common. For example, in the scientific field all the involved ones have interest in being cited, beyond having scientific publications in magazines and periodicals; thus it has the reificao of that such doxa express the truth and in such a way imposes in a flow ' ' natural' '. The wealth that exist in the field are increase of capital. For each field it has a specific capital that it must be similar gathered of that its detainer can assume the dominncia position.