Rory Gilmore, a character in the series Gilmore Girls, is often associated with scenes in which she reads under a tree or on a park bench. Her life revolves around her studies, and she was well-versed in literary references.
This lifestyle has become part of an aesthetic embraced by many girls, who associate studying and reading with a particular image.
What does it mean to appear intelligent?
A genuine interest in learning about different subjects, the ability to quote various authors, the way one communicates, and even the choice of content shared on social media can all shape an intellectual image. However, how these elements relate to the perception of intelligence is subjective and varies depending on the context.
The so-called “Smart Girl Aesthetic” becomes a subject of research within this performative reality, associated with the image of a studious girl who is an avid reader and culturally informed.
This aesthetic allows us to analyze how these choices, objects, and cultural references come to convey an identity.
The question, however, is not merely which elements are most widely recognized, but how knowledge contributes to the construction of identity and the image a person wishes to convey to others. More specifically, under what circumstances does expressing intellectual interests relate to how someone wishes to be perceived socially?
Intelligence as Performance
In sociology, social performance refers to how people demonstrate aspects of their identity through everyday interactions. In the book The Presentation of Self in Everyday Life, Erving Goffman investigates how individuals seek to influence the impressions they make on others through their actions, expressions, and modes of presentation.
Applied to intellectual identity, this perspective allows us to examine how books featured in a post, motivational quotes, cultural references, reading habits, and forms of expression are part of how someone presents themselves as a cultured person.
In the media environment, these elements can also be part of the construction of a public image, raising the question of whether this reflects the individual’s true self. A post explaining a literary classic, for example, may express genuine enthusiasm for reading and aim to document a personal experience, seek out like-minded readers, or, depending on the intention, shape how followers perceive the person behind the post.
These possibilities are not mutually exclusive, since a person may have an interest in a particular subject while also valuing the recognition they receive for demonstrating that interest.
Therefore, “performance” should not always be understood as a sign of insincerity. The focus is on the relationship between what people do, the image they seek to present, and the interpretations of those who observe them.
What does knowledge reveal beyond its own content?
The visual representation of intellectual identity can be analyzed through the concept of cultural capital, developed by Pierre Bourdieu. The French sociologist investigated how knowledge, skills, educational background, and familiarity with cultural practices relate to social positions and the ways individuals are perceived.
Cultural capital allows us to broaden the discussion of the performance of intelligence: beyond simply mastering a subject, it is also important to understand which forms of knowledge are most highly valued in a given context and what signals each person’s level of familiarity with the subject in social contexts.
Knowing a philosopher, being well-versed in the country’s economic and political issues, citing a literary work, or having a strong grasp of historical references can indeed demonstrate learning. In other contexts, these elements can function as signs of belonging to a group or of familiarity with cultural symbols considered important within that group.
This does not mean that knowledge is merely a means of gaining prestige and recognition from others. According to Bourdieu, it can serve different functions, depending on the circumstances and the relationships between people.
Who defines the image of an intellectual?
The performance of intelligence does not depend entirely on the person conveying an image. It may also involve the expectations of the observer. Accordingly, Bourdieu emphasizes that institutional expectations and the judgment of others play a role in shaping the student’s habitus, molding their trajectory according to the expectations of their environment.
Bourdieu’s perspective on the habitus helps us examine how socialization experiences influence perceptions, preferences, and ways of acting. In the educational setting, for example, certain repertoires and forms of expression may align more closely with institutional expectations than others. This allows us to investigate how students’ social formation relates to their academic experiences and the forms of recognition they receive.
In a way, this raises questions: How are people who demonstrate knowledge through academic references treated? And how are people with different interests, such as pop music, novels, fantasy, fashion, or entertainment perceived?
In “Sampa”, Caetano Veloso sings a line that can be translated as “Narcissus finds ugly whatever isn’t a mirror.” This verse invites reflection on the criteria people use to evaluate what differs from their own frames of reference. However, the quote serves as a starting point for discussion, not as evidence that all cultural evaluation stems from prejudice.
The Performance of Scholarship on Social Media and Its Complications
Social media is fertile ground for sharing interests with diverse audiences. In this space, intellectual identity can be expressed both through the sharing of content and through association with certain aesthetics.
Videos of people reading books, grueling study routines, notes, quotes, and studying in libraries appear in content that “faithfully” portrays knowledge as part of everyday life.
However, the reality behind these images cannot be determined solely by their appearance: a video of someone showing their notes does not, in itself, demonstrate the motivation behind the post or the depth of their knowledge and understanding. Not all profiles follow this pattern, but some users may have such intentions when creating their posts.
Another aspect worth mentioning is the relationship between this kind of exposure and the desire to stand out. In an environment where information and images circulate widely, showcasing intellectual interests can serve as a form of self-expression, a way to identify with specific communities, or a means of constructing an image that is socially valued.
When does knowledge relate to social status?
Cultural repertoires can bring people with shared interests closer together, stimulate conversations, and contribute to collective learning experiences. In other cases, differences in knowledge can also play a role in the construction of social distinctions.
The case of soccer player Gustavo Scarpa and Galeitura, a book club inspired by his passion for reading, offers an example of how a public figure’s cultural interests can shape his public image. The initiative also allows us to investigate how the visibility of a cultural practice can spark curiosity and encourage engagement with books.
The relationship between knowledge, recognition, and digital culture can also be examined through discussions of young people’s cultural habits. In the book The Dumbest Generation, Mark Bauerlein argues that certain digital practices are linked to a decline in young people’s engagement with books and cultural references. His interpretation, however, should not be taken as evidence of a generalized cognitive decline.
This debate raises another question: to what extent does the perception that contemporary culture is superficial influence the way some people present their intellectual interests? Familiarity with books, authors, and debates can serve as a way to express personal interests, but it can also take on significance as a marker of distinction in certain contexts.
This relationship needs to be examined through the interviewees’ experiences, taking into account their motivations and how they interpret the recognition they receive. The goal is not to determine whether one generation is more or less intelligent than another, but to understand how ideas about knowledge and culture contribute to the construction of intellectual identity.
Between Knowing and Appearing to Know
The performance of intelligence allows us to investigate how people present their knowledge, communicate their interests, and construct an intellectual image in the eyes of others. Books, cultural references, and study habits can express curiosity and learning, while also shaping how someone wishes to be perceived socially.
The motivations behind these practices, however, are not necessarily the same. For some people, sharing knowledge may mean exchanging experiences or finding like-minded individuals. In other contexts, showcasing a cultural repertoire can also contribute to social recognition and distinction.
Understanding these relationships requires examining not only the elements that make up an intellectual image, but also the circumstances in which it is constructed, the interpretations it elicits, and the meanings attributed to it by those involved.
The central issue, therefore, is not to determine who is or is not intellectually authentic, but to investigate the relationship between knowledge, self-presentation, and social recognition.
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The article above was edited by Julia Ide.
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