從利益的複數性出發，布赫迪厄主張：有多少場域就有多少利益。利益是指向外在對象並受客觀條件制約的驅力（drives），一種驅使人們朝向特定有意義的、有價值行動的動力。象徵利益就是與物質利益作出區辨的否認的利益。在差異邏輯的作用下，通過否認物質利益，象徵利益對原來未區辨者作出區辨，並運用利缺性策略實作出某種特定的新利益，從而建立相對自主的新場域。在與現代經濟利益的區辨中，作為社會分化動力的象徵利益讓新的文化場域不斷興起。其中，追逐特殊者利益的文化場域與追求普遍者利益的科層場域，處於既合作又競爭的狀態。然而兩者的差異亦是明顯的：前者著重於「特殊者」（theparticular）利益的追求，主張「為其自身之故」以及除了自身之外沒有別的目的等等；後者則強調「普遍者」（theuniversal）的利益，通過將自己的特殊利益建立為普遍者，把特殊利益的觀點變成普遍觀點，他們的目的是通過掩蓋私利、遮蔽真相的方式達到壟斷普遍者。

Starting from the plurality of interests, Bourdieu argues that there are as many interests as there are fields. An interest is a drive that points to external objects and is subject to objective conditions, a drive that drives people toward certain meaningful and valuable actions. Symbolic interest is denied interest. By the effect of logic of difference and the denegation of interest, symbolic interest distinguishes the undistinguished. Using the strategy of disinterestedness operates new specific interests, and rises a field of relative autonomy. Cultural fields and bureaucratic fields are two different types: the former for interest of the particular and the latter for interest of the universal. In elaborating a theory of public service and of public order, the agents had an interest in giving a universal form to their generic interests. They want monopoly of the universal.