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社会定位在结构上是作为表意、支配与合法化过程的特定交织关系构成的，这又涉及到行动者的类型化问题。一种社会定位需要在某个社会关系网中指定一个人的确切“身份”。不管怎样，这一身份成了某种“类别”，伴有一系列特定的规范约束。至于说该如何定义“定位过程”，我打算采用自己以前书中的提法，把它理解为“某种社会身份，它同时蕴含一系列特定的（无论其范围多么广泛）特权与责任，被赋予该身份的行动者（或该任务的‘在任者’）会充分利用或执行这些东西；他们构成了与此位置相连的角色规定”。

——安东尼·吉登斯

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在消费社会中，对消费品的依赖性——即对购物的依赖性——是所有个体自由的必要条件；它尤其是保持不同的自由和“获得身份”的自由的前提条件。

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衣服有制，宫室有度，人徒有数，丧祭械用，皆有等宜。声，则非雅声者举废，色，则凡非旧文者举息，械用，则凡非旧器者举毁，夫是之谓复古，是王者之制也。

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问：“饮食之间，孰为天理，孰为人欲？”曰：“饮食者，天理也；要求美味，人欲也。”朱熹在人类社会的发展史上，生产和消费之间的关系大体可以分为三个阶段。在传统农业社会里，家庭既是生产单位也是消费单位，生产与消费是统一的。由于生产力不发达，人类社会处于一种为衣食和繁衍而痛苦挣扎的状态，人类社会的主要矛盾是生产的矛盾。在这种状况下，人们消费方式的选择极为有限。同时，整个社会呈现一种严格的等级结构，并且缺乏流动性。

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鉴赏力使对象分类，也使分类者分类。经各自的级别分类的社会主体及其在美与丑、杰出与庸俗之间作出区分来区别自身，通过这些区分，他们在客观等级类别中的地位被表达或泄漏出来了。

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今天，在我们的周围，存在着一种由不断增长的物、服务和物质财富所构成的惊人的消费和丰富现象，它构成了人类自然环境中的一种根本变化，恰当地说，富裕的人们不再像过去那样受到人的包围，而是受到物的包围……我们生活在物的时代；我是说，我们根据它们的节奏和不断替代的现实而生活着，在以往所有的文明中，能够在一代一代人之后存在下来的是物，是经久不衰的工具或建筑物，而今天，看到物的产生、完善和消亡的却是我们自己。

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凡衣裳之生也，为盖形暖身也，然而染五采、饰文章者，非以为益肌肤血气之情也，将以贵贵尊贤，而明别上下之伦，使教前行，使化易成，为治为之也。若去其度制，使人人纵其欲，快其意，以逐无穷，是大乱人伦而靡斯财用也，失文采所遂生之意矣。

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这就是说，决定我们在消费上的礼仪标准的，同在别的目的上的竞赛一样，是在荣誉上高于我们一等的那些人的习惯。在这样逐级上推的情况下，尤其是在阶级差别不十分明显的社会里，一切荣誉和礼仪方面的准则以及一切消费标准所依据的习尚和思想习惯，都可以通过带几分含糊的分等分级，逐级追溯上去，一直追溯到社会地位最高、财力最雄厚的阶级——富裕的有闲阶级——的习尚和思想习惯。

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