In addition to my own experiences with social mobility, my luxury beliefs idea stems from Thorstein Veblen’s work, particularly his 1899 book, The Theory of the Leisure Class. Veblen, a sociologist and economist, described how the elites of his era displayed their status through conspicuous consumption, such as wearing delicate, expensive clothing, carrying pocket watches, or attending lavish ballroom events. While material possessions still play a role in signaling status today, I argue that they have become a noisier indicator of wealth. A century ago, one could easily distinguish the rich from the poor based on appearance alone. However, in our wealthier modern society, where access to goods is more widespread, it’s harder to gauge someone’s wealth at a glance. Instead, status is increasingly expressed through what I call luxury beliefs, which have largely replaced luxury goods. These beliefs reflect what sociologist Pierre Bourdieu termed cultural capital. Elites invest in attending prestigious schools and universities, where they adopt the mannerisms, vocabulary, habits, and fashionable opinions of the upper class. This process enculturates them into the elite and sets them apart from the broader population. For example, while the conventional view might support law enforcement, someone seeking to signal their elite status might advocate for abolishing the police or reimagining law enforcement with ideas like hiring “violence interrupters.” Such unconventional or avant-garde views serve as a way to distinguish oneself from the masses and signal a superior social position.