Men in economically advanced societies are more at-risk of dying prematurely due to heart disease than women, and this risk is inversely related to their socioeconomic status (SES). While the strong influence of socioeconomic factors on self-management of chronic diseases is important, the impact of masculinity must also be considered. This study examines the social variation in preventive health lifestyles of men from two contrasting socioeconomic groups who have suffered from a cardiovascular incident requiring hospitalization. It draws chiefly on Pierre Bourdieu's sociocultural theory of the practice (habitus and symbolic violence). Qualitative data was collected through 60 in-depth, semi-structured interviews with Canadian men (average age 57.3). Results indicate that participants from both socioeconomic groups share aspirations towards personal fulfilment (achieving a sense of security, preserving autonomy and gaining social recognition) after their heart incident, but apply different strategies in pursuit of these aspirations that have distinctive effects on healthy lifestyles. This study emphasise the importance of drawing on theoretical approaches in public health that have the potential to combine universal with context-specific views of human experience in order further understand health and lifestyle inequalities.Notes 1 Anti-normative lifestyle in health is used as a generic concept that includes a collection of practices that contrast with the formal recommendations of health care authorities promoting heart health (Heart and Stroke Foundation of Canada). 2 Caution should be exercised when comparing both groups. Although there exist apparent inter-group differences, there is a risk of creating a simplistic opposition between social classes due to the (a) choice of sampling strategy and (b) presentation of strong tendencies in the data. 3 The meaning of this sentence is slightly different in the original French version of Pascalian Medications. In his book, Pierre Bourdieu refers to "la hi erarchie des dignit es et des indignit es" (p. 345) which would translate literally into the hierarchy of dignities and indignities and encompass the ideas of social worth, but also of dignity and pride. 4 The interviews with underprivileged men clearly indicate extensive, unsettling and generalised experiences of being stigmatised and socially devalued since childhood.