Habitus is defined as “a set of acquired dispositions in matters of thought, behavior and taste”. (Scott and Marshall, 2009). The concept was created by Pierre Bourdieu and was first used in his book Outline of Theory and Practice in 1977. His theory of habitus derives from the philosophy of Aristotle. Bourdieu studied how society can influence a person and whether certain aspects of society can be perceived aesthetically on the individual. These choices are influenced by many factors. “The position we are born into as individuals – our family, our neighborhood, our social contacts, our social class, our gender, our ethnicity, and the beliefs and values ​​in which we were raised – will have a considerable impact on imprinting on the self that we become. (Burkitt, I, 2008, p. 3) The quote above demonstrates how many different factors all come into play in the person we become. A person's habitus is made up of all these factors that make it up. Not only does habitus relate to a person's behavior and morals, but it also affects the choices a person makes regarding their body. “Through habitus, society imprints itself on the individual, not only in their mental habits, but even more in their bodily habits. » (Hanks, 2005) The habitus is formed from the collective structure of the group of which the individual is a part, such as social class subgroups. It is also formed from the individual experiences that the person goes through. When it comes to the relationship between social class and the self, part of habitus lies in attitudes toward the body. A person's attitude towards their body is believed to be an indication of their social class and is defined by their habitus. “Working-class attitudes toward the body are marked by the demands of life and temporary liberation from the medium of paper…like furniture and clothing. There is therefore no longer any individuality in a person's choices, behavior and morals due to major influences. Peer pressure, negative and positive influences from other people that the individual knows are different from what they would choose to do also mean that habitus is no longer a useful or reliable indicator of self. It is therefore no longer a strong indicator of the social class to which a person belongs. It must therefore be concluded that the concept of habitus still plays an important role in understanding the relationship between social classes and the self, but that as technology and society advance, the choices we make, which depend on habitus, are not necessarily due to the social class to which an individual belongs. We are all more and more alike as the years advance and individualism becomes obscured.