Ms. Greenfield concluded that "every medium develops some cognitive skills at the expense of others." Our growing use of screen-based media, she said, has strengthened visual-spatial intelligence, which can improve the ability to do jobs that involve keeping track of lots of simultaneous signals, like air traffic control. But that has been accompanied by "new weaknesses in higher-order cognitive processes," including "abstract vocabulary, mindfulness, reflection, inductive problem solving, critical thinking, and imagination." We're becoming, in a word, shallower.

identification is a process that involves perception toward the character, adopts goals of the character, and consists of “increasing loss of self-awareness and its temporary replacement with heightened emotional and cognitive connections with a character”

However, the difference between video games and the traditional media must be noted before applying Cohen’s theory in video game research. For one thing, the audience and the media are two different social entities in the traditional media, but the boundary is vague in video games (Klimmt et al., 2010). Video games with avatars provide higher levels of interactivity, selectivity and personalization (Bryant & Love, 1996). When the avatar encounters a situation, socializes, achieves or fails, it is the player behind the avatar who is making the move and experiencing the emotions attached.

Accommodated as we are to mass media, we must work to imagine the impact of commercial radio broadcasting in its early years. From the late 1800s, new electronic devices had been expanding the realm of shared human experience — people conversed on telephones, sent news through telegrams, played records on phonographs, and enjoyed films in local theaters. But until the radio, nothing offered such widely shared simultaneous mass experience. By turning on your radio set, you could listen to a jazz band, baseball game, religious service, even a president’s speech, live, along with millions of fellow listeners.

A barcode is an optical machine-readable representation of data relating to the object to which it is attached. Originally barcodes systematically represented data by varying the widths and spacings of parallel lines, and may be referred to as linear or one-dimensional (1D). Later they evolved into rectangles, dots, hexagons and other geometric patterns in two dimensions (2D). Although 2D systems use a variety of symbols, they are generally referred to as barcodes as well. Barcodes originally were scanned by special optical scanners called barcode readers. Later, scanners and interpretive software became available on devices including desktop printers and smartphones.

"Simulacra and Simulation" breaks the sign-order into 4 stages: The first stage is a faithful image/copy, where we believe, and it may even be correct, that a sign is a "reflection of a profound reality" (pg 6), this is a good appearance, in what Baudrillard called "the sacramental order". The second stage is perversion of reality, this is where we come to believe the sign to be an unfaithful copy, which "masks and denatures" reality as an "evil appearance—it is of the order of maleficence". Here, signs and images do not faithfully reveal reality to us, but can hint at the existence of an obscure reality which the sign itself is incapable of encapsulating. The third stage masks the absence of a profound reality, where the simulacrum pretends to be a faithful copy, but it is a copy with no original. Signs and images claim to represent something real, but no representation is taking place and arbitrary images are merely suggested as things which they have no relationship to. Baudrillard calls this the "order of sorcery", a regime of semantic algebra where all human meaning is conjured artificially to appear as a reference to the (increasingly) hermetic truth. The fourth stage is pure simulation, in which the simulacrum has no relationship to any reality whatsoever. Here, signs merely reflect other signs and any claim to reality on the part of images or signs is only of the order of other such claims. This is a regime of total equivalency, where cultural products need no longer even pretend to be real in a naïve sense, because the experiences of consumers' lives are so predominantly artificial that even claims to reality are expected to be phrased in artificial, "hyperreal" terms. Any naïve pretension to reality as such is perceived as bereft of critical self-awareness, and thus as oversentimental.