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For those of us seeking to appear friendly and trustworthy to others, a new study underscores an old, chipper piece of advice: Put on a happy face.

the relevance of facial expressions to perceptions of characteristics such as trustworthiness and friendliness.

for those faces lacking structural cues, people could no longer perceive strength but could still perceive personality traits based on facial expressions.

An analysis revealed that participants generally ranked people with a happy expression as friendly and trustworthy but not those with angry expressions.

rank faces as indicative of physical strength based on facial expression but graded faces that were very broad as that of a strong individual.

In the first variation, for faces lacking emotional cues, people could no longer perceive personality traits but could still perceive strength based on width

perceptions of abilities such as physical strength are not dependent on facial expressions but rather on facial bone structure.

As might be expected, participants picked faces with happier expressions as financial advisors and selected broader faces as belonging to power-lifting champs.

Most of the participants found the computer-generated averages to be good representations of trustworthiness or strength — and generally saw the average “financial advisor” face as more trustworthy and the “power-lifter” face as stronger.

he findings suggest facial expressions strongly influence perception of traits such as trustworthiness, friendliness or warmth, but not ability (strength, in these experiments).

facial structure influences the perception of physical ability but not intentions (such as friendliness and trustworthiness, in this instance)

this new work reveals how perceptions of the same person can vary greatly depending on that person’s facial expression in any given moment

The findings above come with a big caveat: Only male faces were shown to subjects.

Studies of facial width and height in females have shown mixed results, so presenting study subjects with a mix of male and female faces would have yielded inconclusive results.

In our everyday lives this study and others make clear that although we might try to influence others’ perceptions of us with photos showing us donning sharp attire or displaying a self-assured attitude, the most important determinant of others' perception of and consequent behavior toward us is our faces.

Barrett is a professor of psychology at Northeastern

her research has led her to conclude that each of us constructs them in our own individual ways, from a diversity of sources: our internal sensations, our reactions to the environments we live in, our ever-evolving bodies of experience and learning, our cultures.

if Barrett is correct, we’ll need to rethink how we interpret mental illness, how we understand the mind and self, and even what psychology as a whole should become in the 21st century.

The problem was the options that Ekman had given his subjects when asking them to identify the emotions shown on the faces they were presented with. Those options, Barrett discovered, had limited the ways in which people allowed themselves to think. Barrett explained the problem to me this way: “I can break that experiment really easily, just by removing the words. I can just show you a face and ask how this person feels. Or I can show you two faces, two scowling faces, and I can say, ‘Do these people feel the same thing?’ And agreement drops into the toilet.”

Just as that first picture of the bee actually wasn’t a picture of a bee for me until I taught myself that it was, my emotions aren’t actually emotions until I’ve taught myself to think of them that way. Without that, I have only a meaningless mishmash of information about what I’m feeling.

emotion isn’t a simple reflex or a bodily state that’s hard-wired into our DNA, and it’s certainly not universally expressed. It’s a contingent act of perception that makes sense of the information coming in from the world around you, how your body is feeling in the moment, and everything you’ve ever been taught to understand as emotion. Culture to culture, person to person even, it’s never quite the same. What’s felt as sadness in one person might as easily be felt as weariness in another, or frustration in someone else.

The brain, it turns out, doesn’t consciously process every single piece of information that comes its way. Think of how impossibly distracting the regular act of blinking would be if it did. Instead, it pays attention to what you need to pay attention to, then raids your memory stores to fill in the blanks.

In many quarters, Barrett was angrily attacked for her ideas, and she’s been the subject of criticism ever since. “I think Lisa does a disservice to the actual empirical progress that we’re making,” says Dacher Keltner, a Berkeley psychologist

Keltner told me that he himself has coded thousands of facial expressions using Ekman’s system, and the results are strikingly consistent: Certain face-emotion combinations recur regularly, and others never occur. “That tells me, ‘Wow, this approach to distinct emotions has real power,’” he says.

Ekman reached the peak of his fame in the years following 2001. That’s the year the American Psychological Association named him one of the most influential psychologists of the 20th century. The next year, Malcolm Gladwell wrote an article about him in the New Yorker, and in 2003 he began working pro bono for the TSA. A year later, riding the updraft of success, he left his university post and started the Paul Ekman Group,

a small research team to visit the isolated Himba tribe in Namibia, in southern Africa. The plan was this: The team, led by Maria Gendron, would do a study similar to Ekman’s original cross-cultural one, but without providing any of the special words or context-heavy stories that Ekman had used to guide his subjects’ answers. Barrett’s researchers would simply hand a jumbled pile of different expressions (happy, sad, fearful, angry, disgusted, and neutral) to their subjects, and would ask them to sort them into six piles. If emotional expressions are indeed universal, they reasoned, then the Himba would put all low-browed, tight-lipped expressions into an anger pile, all wrinkled-nose faces into a disgust pile, and so on.

It didn’t happen that way. The Himba sorted some of the faces in ways that aligned with Ekman’s theory: smiling faces went into one pile, wide-eyed fearful faces went into another, and affectless faces went mostly into a third. But in the other three piles, the Himba mixed up angry scowls, disgusted grimaces, and sad frowns. Without any suggestive context, of the kind that Ekman had originally provided, they simply didn’t recognize the differences that leap out so naturally to Westerners.

“What we’re trying to do,” she told me, “is to just get people to pay attention to the fact that there’s a mountain of evidence that does not support the idea that facial expressions are universally recognized as emotional expressions.” That’s the crucial point, of course, because if we acknowledge that, then the entire edifice that Paul Ekman and others have been constructing for the past half-century comes tumbling down. And all sorts of things that we take for granted today—how we understand ourselves and our relationships with others, how we practice psychology

Barrett’s theory is still only in its infancy. But other researchers are beginning to take up her ideas, sometimes in part, sometimes in full, and where the science will take us as it expands is impossible to predict. It’s even possible that Barrett will turn out to be wrong, as she herself acknowledges. “Every scientist has to face that,” she says. Still, if she is right, then perhaps the most important change we’ll need to make is in our own heads. If our emotions are not universal physiological responses but concepts we’ve constructed from various biological signals and stashed memories, then perhaps we can exercise more control over our emotional lives than we’ve assumed.

“Every experience you have now is seeding your experience for the future,” Barrett told me. “Knowing that, would you choose to do what you’re doing now?” She paused a beat and looked me in the eye. “Well? Would you? You are the architect of your own experience.”

If the emotional content of facial expressions were in fact universal, the Himba subjects would have sorted the photographs into six piles by expression, but they did not.

These findings strongly suggest that emotions are not universally recognized in facial expressions, challenging the theory, attributed to Charles Darwin, that facial movements might be evolved behaviors for expressing emotion.

The answer is that we don’t passively recognize emotions but actively perceive them, drawing heavily (if unwittingly) on a wide variety of contextual clues — a body position, a hand gesture, a vocalization, the social setting and so on.

More often, we fail to spot them altogether. D

To create this lexicon, they hired actors to mime the expressions, then asked volunteers to describe their meaning, taking the majority response as the accurate one.

The camera tracks 24 "feature points" on your conversation partner's face, and software developed by Picard analyses their myriad micro-expressions, how often they appear and for how long. It then compares that data with its bank of known expressions (see diagram).

Eventually, she thinks the system could be incorporated into a pair of augmented-reality glasses, which would overlay computer graphics onto the scene in front of the wearer.

the average person only managed to interpret, correctly, 54 per cent of Baron-Cohen's expressions on real, non-acted faces. This suggested to them that most people - not just those with autism - could use some help sensing the mood of people they are talking to.

set up a company called Affectiva, based in Waltham, Massachusetts, which is selling their expression recognition software. Their customers include companies that, for example, want to measure how people feel about their adverts or movie.

it's hard to fool the machine for long

In addition to facial expressions, we radiate a panoply of involuntary "honest signals", a term identified by MIT Media Lab researcher Alex Pentland in the early 2000s to describe the social signals that we use to augment our language. They include body language such as gesture mirroring, and cues such as variations in the tone and pitch of the voice. We do respond to these cues, but often not consciously. If we were more aware of them in others and ourselves, then we would have a fuller picture of the social reality around us, and be able to react more deliberately.

develop a small electronic badge that hangs around the neck. Its audio sensors record how aggressive the wearer is being, the pitch, volume and clip of their voice, and other factors. They called it the "jerk-o-meter".

it helped people realise when they were being either obnoxious or unduly self-effacing.

y the end of the experiment, all the dots had gravitated towards more or less the same size and colour. Simply being able to see their role in a group made people behave differently, and caused the group dynamics to become more even. The entire group's emotional intelligence had increased (

Some of our body's responses during a conversation are not designed for broadcast to another person - but it's possible to monitor those too. Your temperature and skin conductance can also reveal secrets about your emotional state, and Picard can tap them with a glove-like device called the Q Sensor. In response to stresses, good or bad, our skin becomes clammy, increasing its conductance, and the Q Sensor picks this up.

Physiological responses can now even be tracked remotely, in principle without your consent. Last year, Picard and one of her graduate students showed that it was possible to measure heart rate without any surface contact with the body. They used software linked to an ordinary webcam to read information about heart rate, blood pressure and skin temperature based on, among other things, colour changes in the subject's face

In Rio de Janeiro and Sao Paolo, police officers can decide whether someone is a criminal just by looking at them. Their glasses scan the features of a face, and match them against a database of criminal mugshots. A red light blinks if there's a match.

Thad Starner at Georgia Institute of Technology in Atlanta wears a small device he has built that looks like a monocle. It can retrieve video, audio or text snippets of past conversations with people he has spoken with, and even provide real-time links between past chats and topics he is currently discussing.

The US military has built a radar-imaging device that can see through walls to capture 3D images of people and objects beyond.

software to identify consumers’ moods

this assumption is wrong

human facial expressions, viewed on their own, are not universally understood

look at photographs of facial expressions (smiling, scowling and so on) and match them to a limited set of emotion words (happiness, anger and so on) or to stories with phrases like “Her husband recently died.” Most subjects, even those from faraway cultures with little contact with Western civilization, were extremely good at this task, successfully matching the photos most of the time.

this research method was flawed

with a preselected set of emotion words, these experiments had inadvertently “primed” the subjects — in effect, hinting at the answers — and thus skewed the results

asked to freely describe the emotion on a face (or to view two faces and answer yes or no as to whether they expressed the same emotion). The subjects’ performance plummeted

the faceless communication social media creates, the linked distances between people, both provokes and mitigates the inherent capacity for monstrosity.

The Gyges effect, the well-noted disinhibition created by communications over the distances of the Internet, in which all speech and image are muted and at arm’s reach, produces an inevitable reaction — the desire for impact at any cost, the desire to reach through the screen, to make somebody feel something, anything. A simple comment can so easily be ignored. Rape threat? Not so much. Or, as Mr. Nunn so succinctly put it on Twitter: “If you can’t threaten to rape a celebrity, what is the point in having them?”

The challenge of our moment is that the face has been at the root of justice and ethics for 2,000 years.

The precondition of any trial, of any attempt to reconcile competing claims, is that the victim and the accused look each other in the face.

For the great French-Jewish philosopher Emmanuel Levinas, the encounter with another’s face was the origin of identity — the reality of the other preceding the formation of the self. The face is the substance, not just the reflection, of the infinity of another person. And from the infinity of the face comes the sense of inevitable obligation, the possibility of discourse, the origin of the ethical impulse.

“Through imitation and mimicry, we are able to feel what other people feel. By being able to feel what other people feel, we are also able to respond compassionately to other people’s emotional states.” The face is the key to the sense of intersubjectivity, linking mimicry and empathy through mirror neurons — the brain mechanism that creates imitation even in nonhuman primates.

Inability to see a face is, in the most direct way, inability to recognize shared humanity with another. In a metastudy of antisocial populations, the inability to sense the emotions on other people’s faces was a key correlation. There is “a consistent, robust link between antisocial behavior and impaired recognition of fearful facial affect. Relative to comparison groups, antisocial populations showed significant impairments in recognizing fearful, sad and surprised expressions.”

Without a face, the self can form only with the rejection of all otherness, with a generalized, all-purpose contempt — a contempt that is so vacuous because it is so vague, and so ferocious because it is so vacuous. A world stripped of faces is a world stripped, not merely of ethics, but of the biological and cultural foundations of ethics.

The spirit of facelessness is coming to define the 21st. Facelessness is not a trend; it is a social phase we are entering that we have not yet figured out how to navigate.

the flight back to the face takes on new urgency. Google recently reported that on Android alone, which has more than a billion active users, people take 93 million selfies a day

Emojis are an explicit attempt to replicate the emotional context that facial expression provides. Intriguingly, emojis express emotion, often negative emotions, but you cannot troll with them.

But all these attempts to provide a digital face run counter to the main current of our era’s essential facelessness. The volume of digital threats appears to be too large for police forces to adequately deal with.

The more established wisdom about trolls, at this point, is to disengage. Obviously, in many cases, actual crimes are being committed, crimes that demand confrontation, by victims and by law enforcement officials, but in everyday digital life engaging with the trolls “is like trying to drown a vampire with your own blood,”

There is a third way, distinct from confrontation or avoidance: compassion

we need a new art of conversation for the new conversations we are having — and the first rule of that art must be to remember that we are talking to human beings: “Never say anything online that you wouldn’t say to somebody’s face.” But also: “Don’t listen to what people wouldn’t say to your face.”

The neurological research demonstrates that empathy, far from being an artificial construct of civilization, is integral to our biology.

So while the experiment began as an exercise to learn calligraphy, it doubled as a useful sort of digital detox that revealed my relationship with technology. Here's what I learned:

Receiving handwritten messages made people feel special. The awesome feeling of receiving personalized mail really can be replicated with a handwritten text.

Handwriting allows for more self-expression. I found I could give words a certain flourish to mimic the intonation of spoken language. Expressing myself via handwriting could also give the illusion of real-time presence. One friend told me, “it’s like you’re here with us!”

We are a youth culture that heavily relies on emojis. I didn’t realize how much I depend on emojis and emoticons to express myself until I didn’t have them. Handdrawn emoticons, though original, just aren’t the same. I wasn't able to convey emoticons as neatly as the cleanliness of a typeface. Sketching emojis is too time consuming. To bridge the gap between time and the need for graphic imagery, I sent out selfies on special occasions when my facial expression spoke louder than words.

Sometimes you don't need to respond. Most conversations aren’t life or death situations, so it was refreshing to feel 100 percent present in all interactions. I didn’t interrupt conversations by checking social media or shooting text messages to friends. I was more in tune with my surroundings. On transit, I took part in people watching—which, yes, meant mostly watching people staring at their phones. I smiled more at passersby while walking since I didn’t feel the need to avoid human interaction by staring at my phone.

A phone isn't only a texting device. As I texted less, I used my phone less frequently—mostly because I didn’t feel the need to look at it to keep me busy, nor did I want to feel guilty for utilizing the keyboard through other applications. I still took photos, streamed music, and logged workouts since I felt okay with pressing buttons for selection purposes

People don’t expect to receive phone calls anymore. Texting brings about a less intimidating, more convenient experience. But it wasn't that long ago when real-time voice were the norm. It's clear to me that, these days, people prefer to be warned about an upcoming phone call before it comes in.

Having a pen and paper is handy at all times. Writing out responses is a great reminder to slow down and use your hands. While all keys on a keyboard feel the same, it’s difficult to replicate the tactile activity of tracing a letter’s shape

My sent messages were more thoughtful.

I was more careful with grammar and spelling. People often ignore the rules of grammar and spelling just to maintain the pace of texting conversation. But because a typical calligraphic text took minutes to craft, I had time to make sure I got things right. The usual texting acronyms and misspellings look absurd when texted with type, but they'd be especially ridiculous written by hand.

Across cultures, people tended to match smiling faces with “happiness,”

furrow-browed, tight-lipped faces with “anger,” and so on.

“It’s been said that there are as many theories of emotions as there are emotion theorists,” says Joseph LeDoux, a professor of neuroscience and the director of the Emotional Brain Institute and the Nathan Kline Institute for Psychiatric Research at New York University.

research finds that the poor, compared with the wealthy, have keenly attuned interpersonal attention in all directions, in general, those with the most power in society seem to pay particularly little attention to those with the least power. To be sure, high-status people do attend to those of equal rank — but not as well as those low of status do.

This has profound implications for societal behavior and government policy. Tuning in to the needs and feelings of another person is a prerequisite to empathy, which in turn can lead to understanding, concern and, if the circumstances are right, compassionate action.

In politics, readily dismissing inconvenient people can easily extend to dismissing inconvenient truths about them. The insistence by some House Republicans in Congress on cutting financing for food stamps and impeding the implementation of Obamacare, which would allow patients, including those with pre-existing health conditions, to obtain and pay for insurance coverage, may stem in part from the empathy gap.

redistricting and gerrymandering have led to the creation of more and more safe districts, in which elected officials don’t even have to encounter many voters from the rival party, much less empathize with them.

Social distance makes it all the easier to focus on small differences between groups and to put a negative spin on the ways of others and a positive spin on our own. Freud called this “the narcissism of minor differences,”

Since the 1970s, the gap between the rich and everyone else has skyrocketed. Income inequality is at its highest level in a century.

Apart from the financial inequities, I fear the expansion of an entirely different gap, caused by the inability to see oneself in a less advantaged person’s shoes.

, researchers in one 2003 study randomly assigned one group of study participants to keep a short weekly list of the things they were grateful for, while other groups listed hassles or neutral events. Ten weeks later, the first group enjoyed significantly greater life satisfaction than the others

acting happy, regardless of feelings, coaxes one’s brain into processing positive emotions. In one famous 1993 experiment, researchers asked human subjects to smile forcibly for 20 seconds while tensing facial muscles, notably the muscles around the eyes called the orbicularis oculi (which create “crow’s feet”). They found that this action stimulated brain activity associated with positive emotions.

gratitude stimulates the hypothalamus (a key part of the brain that regulates stress) and the ventral tegmental area (part of our “reward circuitry” that produces the sensation of pleasure).

In the slightly more elegant language of the Stoic philosopher Epictetus, “He is a man of sense who does not grieve for what he has not, but rejoices in what he has.”

In addition to building our own happiness, choosing gratitude can also bring out the best in those around us

when their competence was questioned, the subjects tended to lash out with aggression and personal denigration. When shown gratitude, however, they reduced the bad behavior. That is, the best way to disarm an angry interlocutor is with a warm “thank you.”

A new study in the Journal of Consumer Psychology finds evidence that people begin to crave sweets when they are asked to express gratitude.

There are concrete strategies that each of us can adopt. First, start with “interior gratitude,” the practice of giving thanks privately

he recommends that readers systematically express gratitude in letters to loved ones and colleagues. A disciplined way to put this into practice is to make it as routine as morning coffee. Write two short emails each morning to friends, family or colleagues, thanking them for what they do.

Finally, be grateful for useless things

think of the small, useless things you experience — the smell of fall in the air, the fragment of a song that reminds you of when you were a kid. Give thanks.

Children learn different communication, language and literacy skills through a structure of literacy framework that are related to development.

The process tries to make children to enjoy communication, language and literacy and be enthusiastic about the learning it .

They develop understanding of the correspondence between spoken and written sounds and learn to link sounds and letters and use their knowledge to read and write simple words by sounding out and blending.

The development of a national infrastructure is capable of providing ongoing professional development, quality assurance and data collection for the intervention.

The observations should be shared with the group to help make improvements in future performances.

Observing and encouraging babies and children's use of mirrors for self exploration of facial expression and gesture.

At times it can be useful to encourage children to use their home language, for example when organising initial ideas.

New buildings should be physically accessible to disabled pupils and will involve improving access to existing buildings including ramps, wider doors, low sinks, etc

All opportunities need to be well grounded in positive pride for the styles common in every child's own background. 

on a basic, even primitive level, girls need to experience the full pantheon of communication that comes from face-to-face contact, such as learning to read body language, and subtle facial and verbal cues.

The fact that the study was based on an online survey gave pause to some academics. While they said the paper raised good questions, they also expressed concern about giving it too much weight, given that the researchers were not able to follow up with the survey subjects to get important context, including their family circumstances, income or ethnicity.

The researchers found that the average amount of media use by the girls surveyed was 6.9 hours per day, a figure that included reading as well as screen time. The average amount of time spent in face-to-face social settings was 2.1 hours, a figure that did not include classroom time.

Ms. Gray said, she worries that her daughter, who is using Facebook more, is playing out her social life online sometimes without the benefits of the full emotional range that comes from face-to-face interaction.

By emphasizing a focus on the here and now, it trains the mind to stay on task and avoid distraction.

“Your ability to recognize what your mind is engaging with, and control that, is really a core strength,” said Peter Malinowski, a psychologist and neuroscientist at Liverpool John Moores University in England. “For some people who begin mindfulness training, it’s the first time in their life where they realize that a thought or emotion is not their only reality, that they have the ability to stay focused on something else, for instance their breathing, and let that emotion or thought just pass by.”

the higher adults scored on a measurement of mindfulness, the worse they performed on tests of implicit learning — the kind that underlies all sorts of acquired skills and habits but that occurs without conscious awareness.

he found that having participants spend a brief period of time on an undemanding task that maximizes mind wandering improved their subsequent performance on a test of creativity. In a follow-up study, he reported that physicists and writers alike came up with their most insightful ideas while spacing out.

The trick is knowing when mindfulness is called for and when it’s not.

one of the most surprising findings of recent mindfulness studies is that it could have unwanted side effects. Raising roadblocks to the mind’s peregrinations could, after all, prevent the very sort of mental vacations that lead to epiphanies.

“There’s so much our brain is doing when we’re not aware of it,” said the study’s leader, Chelsea Stillman, a doctoral candidate. “We know that being mindful is really good for a lot of explicit cognitive functions. But it might not be so useful when you want to form new habits.” Learning to ride a bicycle, speak grammatically or interpret the meaning of people’s facial expressions are three examples of knowledge we acquire through implicit learning

Last year, researchers at Stanford University drew headlines with the results of a functional magnetic resonance imaging (or fMRI) experiment showing that different regions of the brain were activated when subjects switched from reading Jane Austen’s “Mansfield Park” for pleasure to reading it analytically

And this fall, a study out of the New School for Social Research showed that readers of literary fiction scored higher on tests of empathy than readers of commercial fiction, a finding greeted with satisfied told-you-sos from many readers and writers alike.

Here we have converging evidence that these brain regions are important for trust; and if we can understand how these differences relate to specific social processes, then we may be able to develop more targeted treatment techniques for people who have deficits in social cognition

The volume of this area of the brain, which codes for emotional saliency, was greater in those that were both most trusting and least trusting of others. If something is emotionally important to us, the amygdala helps us code and remember it."

Today, the average weekly screen time for an American adult – brace yourself; this is not a typo – is 74 hours (and still going up)

The soundbite has been replaced by virality, meme, hot take, tweet. Can serious national issues really be explored in any coherent, meaningful way in such a fragmented, attention-challenged environment?

how engaged can any populace be when the most we’re asked to do is to like or not like a particular post, or “sign” an online petition?

How seriously should anyone take us, or should we take ourselves, when the “optics” of an address or campaign speech – raucousness, maybe actual violence, childishly attention-craving gestures or facial expressions – rather than the content of the speech determines how much “airtime” it gets, and how often people watch, share and favorite it?

Our public discourse has become so trivialized, it’s astounding that we still cling to the word “debates” for what our presidential candidates do onstage when facing each other.

Who can be shocked by the rise of a reality TV star, a man given to loud, inflammatory statements, many of which are spectacularly untrue but virtually all of which make for what used to be called “good television”?

Who can be appalled when the coin of the realm in public discourse is not experience, thoughtfulness or diplomacy but the ability to amuse – no matter how maddening or revolting the amusement?

“Television is a speed-of-light medium, a present-centered medium,” my father wrote. “Its grammar, so to say, permits no access to the past … history can play no significant role in image politics. For history is of value only to someone who takes seriously the notion that there are patterns in the past which may provide the present with nourishing traditions.”

Later in that passage, Czesław Miłosz, winner of the Nobel prize for literature, is cited for remarking in his 1980 acceptance speech that that era was notable for “a refusal to remember”; my father notes Miłosz referencing “the shattering fact that there are now more than one hundred books in print that deny that the Holocaust ever took place”.

“An Orwellian world is much easier to recognize, and to oppose, than a Huxleyan,” my father wrote. “Everything in our background has prepared us to know and resist a prison when the gates begin to close around us … [but] who is prepared to take arms against a sea of amusements?”

I wish I could tell you that, for all his prescience, my father also supplied a solution. He did no

First: treat false allegations as an opportunity. Seek information as close to the source as possible.

Second: don’t expect “the media” to do this job for you. Some of its practitioners do, brilliantly and at times heroically. But most of the media exists to sell you things.

Finally, and most importantly, it should be the responsibility of schools to make children aware of our information environments, which in many instances have become our entertainment environments

We must teach our children, from a very young age, to be skeptics, to listen carefully, to assume everyone is lying about everything. (Well, maybe not everyone.)

“what is required of us now is a new era of responsibility … giving our all to a difficult task. This is the price and the promise of citizenship.”

we need more than just hope for a way out. We need a strategy, or at least some tactics.

She took pride in the basic things, like cleaning engine parts. And she only hinted at the truth: When one fan told her in October, “It’s great to be young,” Soya replied, “Youth does not mean a certain period of life, but how to hold your heart.”

She seemed, well, happy, and FaceApp had made her that way. Creating the lifelike impostor had taken only a few taps: He changed the “Gender” setting to “Female,” the “Age” setting to “Teen,” and the “Impression” setting — a mix of makeup filters — to a glamorous look the app calls “Hollywood.”

Soya pouted and scowled on rare occasions when Nakajima himself felt frustrated. But her baseline expression was an extra-wide smile, activated with a single tap.

Nakajima grew his shimmering hair below his shoulders and raided his local convenience store for beauty supplies he thought would make the FaceApp images more convincing: blushes, eyeliners, concealers, shampoos.

“When I compare how I feel when I started to tweet as a woman and now, I do feel that I’m gradually gravitating toward this persona … this fantasy world that I created,” Nakajima said. “When I see photos of what I tweeted, I feel like, ‘Oh. That’s me.’ ”

The sensation Nakajima was feeling is so common that there’s a term for it: the Proteus effect, named for the shape-shifting Greek god. Stanford University researchers first coined it in 2007 to describe how people inhabiting the body of a digital avatar began to act the part

People made to appear taller in virtual-reality simulations acted more assertively, even after the experience ended. Prettier characters began to flirt.

What is it about online disguises? Why are they so good at bending people’s sense of self-perception?

they tap into this “very human impulse to play with identity and pretend to be someone you’re not.”

Users in the Internet’s early days rarely had any presumptions of authenticity, said Melanie C. Green, a University of Buffalo professor who studies technology and social trust. Most people assumed everyone else was playing a character clearly distinguished from their real life.

“This identity play was considered one of the huge advantages of being online,” Green said. “You could switch your gender and try on all of these different personas. It was a playground for people to explore.”

It wasn’t until the rise of giant social networks like Facebook — which used real identities to, among other things, supercharge targeted advertising — that this big game of pretend gained an air of duplicity. Spaces for playful performance shrank, and the biggest Internet watering holes began demanding proof of authenticity as a way to block out malicious intent.

The Web’s big shift from text to visuals — the rise of photo-sharing apps, live streams and video calls — seemed at first to make that unspoken rule of real identities concrete. It seemed too difficult to fake one’s appearance when everyone’s face was on constant display.

Now, researchers argue, advances in image-editing artificial intelligence have done for the modern Internet what online pseudonyms did for the world’s first chat rooms. Facial filters have allowed anyone to mold themselves into the character they want to play.

researchers fear these augmented reality tools could end up distorting the beauty standards and expectations of actual reality.

Some political and tech theorists worry this new world of synthetic media threatens to detonate our concept of truth, eroding our shared experiences and infusing every online relationship with suspicion and self-doubt.

Deceptive political memes, conspiracy theories, anti-vaccine hoaxes and other scams have torn the fabric of our democracy, culture and public health.

But she also thinks about her kids, who assume “that everything online is fabricated,” and wonders whether the rules of online identity require a bit more nuance — and whether that generational shift is already underway.

“Bots pretending to be people, automated representations of humanity — that, they perceive as exploitative,” she said. “But if it’s just someone engaging in identity experimentation, they’re like: ‘Yeah, that’s what we’re all doing.'

To their generation, “authenticity is not about: ‘Does your profile picture match your real face?’ Authenticity is: ‘Is your voice your voice?’

“Their feeling is: ‘The ideas are mine. The voice is mine. The content is mine. I’m just looking for you to receive it without all the assumptions and baggage that comes with it.’ That’s the essence of a person’s identity. That’s who they really are.”

But wasn’t this all just a big con? Nakajima had tricked people with a “cool girl” stereotype to boost his Twitter numbers. He hadn’t elevated the role of women in motorcycling; if anything, he’d supplanted them. And the character he’d created was paper thin: Soya had no internal complexity outside of what Nakajima had projected, just that eternally superimposed smile.

Perhaps he should have accepted his irrelevance and faded into the digital sunset, sharing his life for few to see. But some of Soya’s followers have said they never felt deceived: It was Nakajima — his enthusiasm, his attitude about life — they’d been charmed by all along. “His personality,” as one Twitter follower said, “shined through.”

In Nakajima’s mind, he’d used the tools of a superficial medium to craft genuine connections. He had not felt real until he had become noticed for being fake.

Nakajima said he doesn’t know how long he’ll keep Soya alive. But he said he’s grateful for the way she helped him feel: carefree, adventurous, seen.

I’d non-defensively ask them, ‘Do you know how Google works?’ ‘What do you think my news feed looks like? Do you know why yours looks that way?’”

I would expect the following to happen.’ I

cognitive dissonance.

is to acknowledge that some conspiracies do exist — Watergate, the Catholic Church’s sexual abuse scandals, the billionaire Jeffrey Epstein’s network of underage sexual abuse.

And if people better understood the mechanisms and the economics, maybe then you can talk about the content.”

Witnesses come forward, then victims. And journalists circle like sharks to get the story. I try to get them to think about concrete things and logistical details, including the bureaucracy that’s required to maintain these vast alleged plots.”

“Sometimes it’s about turning the ‘do your research’ paradigm back on them,” he said. “I never appeal to authorities like the government or mainstream media, but I subtly imply that what they’re saying doesn’t match the historical record, which works better than outright dismissing them.”

Unfortunately, social platforms are often the worst forum for talking about these thorny issues. In many cases, a face-to-face conversation is a better place to voice your concerns.

They can also allow participants to pick up on subtle facial and body language expressions — or tone of voice — that may dissolve tensions.

“There it is. Biden’s wearing a wire.” It’s actually just a crease in his shirt. And a popular meme among teens was the claim that Wayfair is shipping children in industrial-grade cabinets.

The main gist of QAnon is that elite satanic pedophiles are everywhere and they’re coming to get your kids. More specifically, pedophiles are everywhere among liberals, celebrities, and the media.

“Q is the best thing that has ever happened to me.” There are now 87 QAnon supporters who have run for Congress, and the first will be elected this November. “I think it’s something worth listening to and paying attention to.” And Trump refuses to push back against QAnon because QAnon loves Trump.

One of the major reasons QAnon is on the rise right now is because when the world is scary and uncertain, we are drawn to magical thinking.

But just because people know how stressful it can be to wait for a reply to what they thought would be an instant message doesn’t mean they won’t ignore others’ messages in turn.

Still, even though instant written communication can be overwhelming and anxiety-inducing, people prefer it. Americans spend more time texting than talking on the phone, and texting is the most frequent form of communication for Americans under 50.

Smiling: the highest positive emotional gesture

The painting of the Mona Lisa is one particular example of that feeling of calmness."

Avoid adjectives in speech and writing

Removing "is" from your language

"This X = Y creates all kinds of mental anguish and it doesn't need to because we never can reduce ourselves to single concepts.