It has been noted earlier in the segment that habitus is regarded as the intrinsic property in a societal framework. Although certain constructs of habitants can stay constant for a long duration (for instance, the high value placed on certain actions in a society), habits are continuously alternating. It has been noted by various researchers that variations are more evident in social habitus as compared to personalized habitus which seems to coalesce with time. A habitus can be described as a set of properties that is a pattern of archetypal modes of interacting, doing, wanting, feeling and thinking. These constructs can be utilized for mapping the patterns of habitus that can serve a range of illuminating principles. However, such kinds of habitus framework are considered as static for the reason that they illustrate a specific trend under defined historical situations.

In other contexts, habitus is also perceived as processes or the part of processes by which archetypal modes of interacting, doing, wanting, feeling and thinking are associated. This development outset is the prerequisite for assembling a dynamic model of habitus. Whilst habitus, when regarded as the process, does not eliminate the identification of the consistency of the social systems in which it transpires and the stability of the habitus patterns, it is still considered significant in the theories. This is because it enables an individual to deal with change, alternating systems, and alternating habitus. On the other hand, when viewed as the amalgamation of properties solitary, it forms a prerequisite for analyzing empirically as well as theoretically the process of change. At nearly all indispensable echelon i.e. psychological and biological systems, procedures of de-habituation and habituation take up a significant role of processes that prevail on the majority of the biological organisms.

Explicit habits are accounted for providing with basic needs that include security, shelter, and food, although they are not functional for fulfilling those requirements. It is important to note here that an individual might be or might not be aware of a particular habitus and its consequences. Therefore, he can miss the more complex cognitive ability to create a change, fail to mobilize the desire to change, fail to identify its dysfunctionality and can be captured in social state that limits the room to change. At the same time as the procedures de-habituation and habituation are grounded biologically, the process of habitus in psychological framework also incorporates certain trends of interacting, doing, wanting, feeling and thinking of which an individual is conscious. Furthermore, it incorporates cognitive schemes particularly cultural scripts that are liable of organizing reflective actions. For example, some ethical schemes embrace assumptions that direct manifestation on issues such as what is the correct method of adapting to this situation? Or what is the role of an individual in such condition.