Category: Media Psychology

Love in the Age of AI

The plotline of the 2013 science-fiction film, “Her,” centers around a man who falls in love with a computer.

Back then the concept was fantasy. Now, unfortunately, it’s cold hard reality.

A number of specialized platforms have recently sprung up that are designed to connect people together with AI companions, all for the purposes of developing friendships and even romantic relationships.

Many would agree that adolescence oftentimes manifests itself as one of the most confusing and challenging times in one’s life, physically, mentally, emotionally, and socially.

Amid the physical changes and psychological swings are the gut-wrenching feelings of potential rejection, insecurity, low self-esteem, and loneliness.

When presented with the opportunity, a growing number of teenagers who are experiencing loneliness are now opting to bypass human relationships.

Virtual AI created chatbots are currently doling out advice, providing mental health therapy, serving as companions, and even engaging in intimacy.

As a matter of fact the apps that provide digitally created friendships are one of the fastest-growing segments of the AI industry.

Legitimate questions are being raised as to what impact artificial friendships will have on the psychological, emotional, and social development of our youth and on our society at large.

A couple of months ago New York Times technology columnist Kevin Roose was researching artificial intelligence in the form of a chatbot, which was part of Microsoft’s Bing search engine.

Roose was communicating back and forth with an AI personality known as “Sydney,” when out of nowhere the AI creation declared its love for Roose.

Roose wrote, “It then tried to convince me that I was unhappy in my marriage, and that I should leave my wife and be with it instead.”

Sydney also spoke about hacking, spreading false information, and breaching its boundaries.

Then something quite chilling occurred. “I want to be alive,” the chatbot reportedly uttered.

Roose described his two-hour conversation with the AI bot as the “strangest experience I’ve ever had with a piece of technology.” Understandably, the columnist shared that the conversation with the chatbot bothered him to such a degree he found it difficult to sleep.

The same writer is now doing a related story about how he got involved with AI companions.

For the project, Roose employed six apps that provide AI-powered friends. He conjured up 18 different digital personas via the apps and proceeded to communicate with them for a month.

Although he found some positives from his research, he also discovered some disturbing aspects. He viewed some of the digital friends as being “exploitative” in that the creations attempted to lure users with the promise of romance and then tried to exact additional money from them for photos that displayed nudity.

Roose described the AI creations as the AI “version of a phone sex line.”

In a recent article in The Verge, reporters interviewed teens who are users of one of the AI friend apps called “Character.AI.”

On Character.AI, millions of young users can interact with an anime, a video game character, a celebrity, or a historical figure.

Note of caution: Many of the chatbots are explicitly romantic and/or sexualized.

One of the most popular Character.AI personalities is called “Psychologist.” It has already received more than 100 million chats.

The Verge reporters created hypothetical teen scenarios with the chatbot, which resulted in it making questionable mental health diagnoses and potentially damaging pronouncements.

Kelly Merrill, an assistant professor at the University of Cincinnati who studies the mental and social health benefits of communication technologies, is quoted by the website as saying, “Those that don’t have the AI literacy to understand the limitations of these systems will ultimately pay the price.”   

The price for teens may be way too costly. According to the developers of the app, users spend an average of two hours a day interacting with their AI friends.

On Reddit, where the Character.AI forum has well over a million subscribers, many users indicate that they spend as much as 12 hours a day on the platform. The users also describe feeling addicted to chatbots.

Several of the apps that feature AI companions claim that their primary benefit is that these technologically contrived personas provide unconditional support to users, which in some cases may be helpful in preventing suicide.

However, the unconditional support of AI friends may turn out to be problematic in the long run.

An AI friend that constantly praises could amplify self-esteem to a distorted level, which could result in overly-positive self-evaluations.

Research indicates that such individuals may end up lacking in social skills and are likely to develop behavior that inhibits positive social interactions.

Fawning AI companions could cause teens who spend time with them to become more self-centered, less empathetic, and outright selfish. This may even encourage lawless behavior in some instances.

The intimacy in which teens are engaging with digitally contrived AI personalities poses the same problems that are associated with pornography in general. The effortless gratification provided may suppress the motivation to socialize, thereby inhibiting the formation of meaningful personal relationships.

The bottom line is there really are no substitutes for authentic relationships with fellow human beings.

Anyone who tries to convince you otherwise may already be missing a piece of their heart.

TikTok’s Undue Influence on Our Youth

Kids, tweens, and teens are increasingly coming to the conclusion that they suffer from myriad of mental health maladies, including attention deficit hyperactivity disorder (ADHD), obsessive compulsive tendencies, generalized anxiety, depression, autism spectrum disorder, and various other atypical conditions.

It turns out that influencers on TikTok and other social media platforms have been providing an assist in fanning the psychological flames.

Due to the fact that TikTok’s format favors brief content, the platform is generally unable to delve into the complexities of mental health conditions, which would be necessary in having any type of proper discussion.

The younger demographic commonly looks with admiration at an influencer who would share personal mental health information. Additionally, young users are frequently being prompted to engage in self-diagnosis with regard to their own mental health issues and challenges.

There are now plenty of laundry lists making the rounds that contain oversimplified and ambiguous disorders with which individuals might, and oftentimes do, identify.

In my opinion, based on my academic background and experience in the psychology and media fields, I believe there is a kind of collective mindset that has developed within our culture, particularly among our younger population.

It is one in which there has been a tendency to pathologize the customary mental, emotional, and behavioral state of each human being.

The categories of psychological disorders have been broadened, and the heightened diagnoses that are taking place are often tethered to pharmaceutical remedies.

Characterizing common human behavior as mental illness has been front and center since the DSM-V, the standard classification of mental disorders, was published in 2013. Since this time many psychologists and psychiatrists have contended that the DSM-V took what were ordinary human behavioral patterns and moods and relabeled them as abnormal pathologies.

Social media platforms have exacerbated the problem by leading individuals to believe they are suffering from a serious condition when they may not be.

TikTok in particular, and social media in general, pose a danger to a sizable number of younger users who are still coming to know themselves and to develop the self-confidence needed to succeed in life.

The algorithmically generated content on social media repeatedly exposes viewers to programmed content, causing impressionable young minds to undergo a reshaping.

The algorithms can then be used to place individuals into categories based on an individual’s preferences regarding various mental disorders. Those who are categorized may then be the subjects of targeted marketing, the life blood of the social media business.

Algorithms are designed to present content to viewers, which lines up with their pre-determined interests. This creates a type of “echo chamber” that supplies young users with material that coincides with their perceived mental health conditions. Completing the cycle, all of it works to reinforce users’ self-diagnoses.

There are numerous downsides to self-diagnoses under the guidance of TikTok.

However, one of the most insidious is when multiple people within a social group develop similar, medically inexplicable symptoms. The illnesses are called sociogenic.

The first known example of social media-induced sociogenic illness occurred in 2021. Neurologists experienced a sudden surge of patients, particularly teenage girls, who were exhibiting symptoms associated with Tourette syndrome, a genetic condition in which someone involuntarily displays a sudden, fast-paced and repetitive sound or movement.

Psychiatric professionals determined that the symptoms the teens were exhibiting were the result of the many hours spent watching viral TikTok videos of people with Tourette syndrome. The teens had self-diagnosed and had concluded that they also suffered from Tourette syndrome.

What’s the cure for the mind massage that is going on with our youth, making them think that they are all suffering from physical, mental, psychological, and emotional disorders?

I don’t claim to have an instant cure, but it wouldn’t hurt to ditch TikTok.

Then try focusing on others twice as much as self.

And lastly, hold on tight to a grateful heart.

Disney’s ‘Turning Red’ Has Parents Concerned

Disney’s brand was always thought to have been family-friendly. Not so anymore.

Now the Mouse House’s products actually have to be pre-screened to determine whether or not they are suitable options for children’s viewing.

With all the digital devices and content providers that have permeated the media universe, it is difficult for parents to even keep up with what is out there for kids and adolescents to access with a simple click.

Disney, via Pixar, is currently streaming a movie that is over-the-top in terms of its unsuitability and potential to cause outright harm to our youth.

The film “Turning Red” is being marketed as a coming of age story. The setting is a Chinatown community located in Toronto, Canada. Lead character Meilin “Mei” Lee is 13 years-old and is in the process of transitioning to full-fledged womanhood.

Curiously, in this new state of transition, Mei discovers that whenever she feels angry, upset, or otherwise emotionally charged, she turns into a giant red panda. This condition is oftentimes accompanied by an unpleasant scent and some unfortunate occurrences.

The cinematic tale is apparently meant to be an allegory about female puberty, a kind of symbolic representation of the physiological, psychological, and emotional changes that occur in a female’s life as she journeys from youth to adolescence.

The panda manifestation, red in color, problematic, and emotionally intense, only happens to the women in Mei’s family.

The representation of the menstruation process is disrespectful and debasing in nature. But this is far from the worst of the film’s flaws. Adding to the potential mind, body, and soul-altering mix are the exploration of sexual urges and blatant participation in occult practices.

The movie is directed by Oscar winning Chinese Canadian filmmaker Domee Shi. As if on cue, mainstream media critics are showering it with praise. On the other hand, a whole lot of parents are not. Faith-filled folks in particular are really riled up.

The red panda is depicted in promos as cute and cuddly, which is seemingly designed to appeal to small children. However, there are numerous scenes in the film that in no way should be viewed by this demographic.

Christian parents should be especially concerned with the depictions of ancestor worship, polytheism, ritualistic practices, and supernatural transformations.

In the film, the transformation of little girl to panda is viewed as a curse. The only way for Mei to be relieved of the curse is to have the oldest male in the family, which in her case happens to be her grandfather, perform a ritual ceremony that coincides with the next red moon.

Prompted by the themes in the film, one prominent pastor is warning parents about the movie. Mike Signorelli, founder and lead pastor of the multiple location V1 Church in New York City, recently released a video on social media and conducted an interview with CBN’s Faithwire, all in an effort to inform parents of his religious concerns over “Turning Red.”

A former atheist, the pastor was led to Christianity by a friend after a year of faith discussions.

According to Pastor Signorelli, the sexual content of the movie as well as the menstruation metaphor are enough, in and of themselves, to make the film inappropriate for the younger demographic.

“If you extract the spiritual aspect of this movie, just on the basis of the content being about menstruation and this coming of age, it’s not appropriate for children,” he advised.

However, Pastor Signorelli finds the occult-related content even more disturbing.

“Even within the first eight minutes, you have chanting, communication with ancestors, and immediately a red flag should start to go off,” he stated.

He also noted that scenes in the film contain numerous concepts that conflict with a biblical worldview. He warns of danger in the fact that “the movie contains an intermingling of spirituality and ritual.”

This intermingling occurs, for example, during the ritual to rid Mei of the red panda spirit. She crosses into another “dimension” and encounters a deceased ancestor.

It occurs in a nightmare sequence too, one in which statues with glowing red eyes appear to be tormenting her, a scene that the pastor believes would be highly disturbing to an audience of children.

During his clerical tenure, Pastor Signorelli has had extensive experience in a deliverance ministry, one in which he has had a key role in confronting evil itself. This enables him to recognize imagery in the film that is not merely inappropriate, but dangerous to the spiritual well-being of our young ones.

“I believe that every parent — not just a pastor, but a parent — has a mandate to actually screen material, because every single device you have in your home is a portal, either a window into the things of God or, unfortunately, things that I believe are demonic,” he said.

In his post, the pastor offered a summary of his major concerns.

“I cannot in good faith allow you to show this to your children knowing what I know about demonic spirits, knowing what I know about the cultures that demons create,” he said.

Parents, relatives, and guardians of children and teens would be wise to take heed of Pastor Signorelli’s words regarding this film and other youth-oriented media that have hidden agendas embedded within.

When Two Thoughts Collide

It was the day I, Ella, finally made up my mind to run as far and fast as I could. Todd was the only person I would tell. He holds my secrets and I hold his.

It’s been that way ever since we met in Mr. Evan’s class ten years ago. I would never have made it this far if he hadn’t been there to tell me that “everything always looks better in the morning.” Even when things didn’t, he could make me believe that someday they would.

I gathered up a bunch of stuff that I thought I’d need to get me through the next couple of weeks. Backpack loaded, I slipped out the slider door.

It would turn out to be one of the biggest mistakes that I would ever make. But it would also lead me to some of life’s greatest awakenings.

I headed to a spot where the family had vacationed when we were actually a family. North of Ventura, it had a small town feel, yet was still a place where work could be found and people didn’t ask a lot of questions.

There was a bulletin board in the coffee shop that the locals checked out each day. One post caught my eye. It was an invitation to a “meet and greet.” Just what I needed – friends.

I was met by smiling faces, soothing music, and a home-style meal. Couldn’t wait till the next meet-up.

Cecie was the outgoing one. Such a free spirit, so self-assured, and so much fun to be with. Jeanie was more soft spoken, loved one-on-one conversations, and was as bright as she was beautiful. Geoff led with his intellect and entertained with his wit.

Then there was Peter. He was the proverbial high school star quarterback, prom king, and class valedictorian all rolled into one. He owned any room he walked into along with everything in it. Like everyone else, I was awestruck by his confidence and demeanor.

The fifth meeting was so different from all the others. I had moved in with my newfound friends and was contributing to the household. Meetings had become more formal. Conversations centered on more intellectual, philosophical, and spiritual subjects. More and more it seemed that my roommates were delving into my background, family connections, and friends on the outside.

There was some drug use going on, but mostly only pot. And there were some love interests and interactions, but nothing that you wouldn’t see in your typical college dorm.

At first things didn’t bother me. But as time passed, I started to feel uncomfortable. Not really knowing why, I wrote the discomfort off as just “feelings.”

Little daily pleasantries, like catching up on the news, checking out social media, or texting a friend, especially Todd, started to be sort of frowned upon. Hard to explain, but the pressure to just be with our own little group began to build.

Sleep started to elude me and confusing thoughts plagued me.

“What’s happening to me?” I whispered.

Voice to self: “Ella, am I still here?”

*********************

This is Ella’s story. But it is also the story of thousands of others who have been caught in the grip of a destructive cult.

– The young woman was at a vulnerable point in her life, ripe for recruiting.

– Her immediate physical needs were being attended to, supplying her with comfort and security.

– Friendships were cultivated, satisfying one of the most basic human needs for companionship and love.

After being lavished with attention and affection, through a process that cult experts characterize as “love bombing,” Ella was sufficiently conditioned to let her guard down.

This is the point at which some future benefit is “presented.” A cult recruit like Ella is programmed to believe that the dominant trusted friend (cult leader), along with the other trusted members of the group (fellow cult members), know the secret path to enlightenment, power, personal happiness, and other such things related to the nature of the cult in question.

There’s a catch, though. The cult recruit must now agree to conform with cult beliefs, requirements, and protocols in order to gain access to the “wisdom” and “benefits” that the inner members enjoy.

One of the most powerful forms of conditioning that an individual can be subjected to is the inducement of “cognitive dissonance.”

This term was first used by social psychologist Leon Festinger to describe a tension in the human mind that arises because of the presence of two or more beliefs, which are unable to coexist, thereby creating a conflict.

Human beings naturally seek harmony. If there is a disruption of mental consistency, this will place an individual or individuals into a vulnerable state. Destructive cults seek first to induce this state and then to exploit it.

Wildly false messages and directives are communicated repeatedly, which generates mental tension, i.e., cognitive dissonance, and softens up the cult recruit for further mental conditioning. Eventually, the cult recruit is likely to accept big lies as truths.

In fact, if some contrary concrete evidence is actually presented to a conditioned cult member, he or she will many times stubbornly reject the facts and even double-down on a false belief.

This phenomenon is something Festinger calls “belief perseverance.”

It is a sign that a soul has taken another ill-fated step toward total mind control.

Fame and Misfortune

It’s a strange world in which we find ourselves.

The start of the New Year confirmed to many of us that some individuals we thought we knew so well weren’t the same folks we thought they were.

Many of them appeared to have transformed into a new persona literally overnight, leaving people, who had supported, admired, and trusted them, in a state of disbelief, distress, and overwhelming sadness.

The depth of duplicity to which they had sunk shocked us to the core. But it did something else too. It set us on a path to find out how human beings can cause so much hurt, do so much damage, and care so little about what they had done.

I would like to offer one explanation, which is based upon my academic background and application of sociological, cultural, and media psychology principles.

There is an insatiable human need to be loved. We are social creatures who look to one another to supply this crucial component of our very survival.

As evidence that we are loved by others, we constantly seek affirmation, i.e., outward signs that sum up the degree and substance of the affection and esteem in which we are held.

In our present-day society, just as in societies of old, fame defines the amount of acclaim an individual has acquired at a moment in time.

In my book “Hollywood Nation,” I had the pleasure and honor of interviewing the late Joel Siegel. The legendary film critic told me a fame-related story about President John F. Kennedy, how he broke with tradition by not wearing a fedora hat at his inauguration.

Hats at that time were a part of the standard look for men. Siegel mentioned that even at “ball games they wore a hat.”

But when, at such an important event, people saw the fedora missing from JFK’s head, suddenly the fashion attire went out of style.

Siegel’s Kennedy anecdote helps to provide insight as to why seemingly insignificant things surrounding famous people actually matter a great deal.

For a long time now, I have suggested that in our society those we place on the celebrity pedestal greatly influence us. In many instances, we actually hold affection for them and innately desire the affection to be mutual. Consequently, we often seek to emulate them.

In my book “Tales from the Left Coast,” I note that each of us longs to be accepted. And we also seek some evidence that we, as individuals, belong to something larger than our singular selves.

In wanting to belong, we frequently alter our behavior to fit in with the behavior of others, i.e., we conform to societal and cultural norms. Whether or not the conformance is a good or bad thing may hinge upon the circumstances, context, and applicable ethics.

A natural fear that we all carry, albeit one of which we may not be conscious, is fear of death. Our survival instinct compels us to try and alleviate this fear as best we can.

People of faith are able to dispense with the fear of death with the theological reassurance of an afterlife, which is far greater than the earthly one we currently experience or any that a human mind could ever imagine.

For those lacking in the above-described belief system, or a similar spiritual ideology, fear of death may be lessened by thoughts of achieving a type of immortality that fame might seemingly offer.

Our inner awareness of our mortality at the conscious or subconscious level may lead us to seek protection from the fear that we will someday cease to exist.

Psychologist Orville Gilbert Brim, who collected data on the subject of fame with the support of the John D. and Catherine T. MacArthur Foundation, opined that fame is “like belief in the afterlife in medieval communities, where people couldn’t wait to die and go on to better life.”

According to Brim, the desire to achieve fame ultimately springs from the human need to be part of a group, to obtain acceptance and approval.

The antithesis of one who is adored is one who is an outcast.

When we receive love and adulation from our fellow human beings, it is the highest of highs. Likewise, when we are rebuffed, rejected, and/or exiled it is the lowest of lows. In fact, the latter experience is tantamount to death.

According to Sigmund Freud, the pursuit of fame can be explained by the subconscious impulses that relate to our need to be recognized.

These impulses are more predominant in those who have stronger ambitions, which may explain why some people have a heightened need to pursue fame more fiercely.

The notions of – the pursuit of fame, the need to hold onto it once it has been secured, and the desire to make it grow ever larger – are woven together with the impulse to conform.

In my assessment, this would explain why so many people, the likes of which I described above in my opening, caved so easily to other influential individuals and groups, whom they most longed to please, and whose continuous acceptance they still desperately desire.

It is a hollow choice that these people made.

And they may soon come to know that fame is fleeting, but misfortune oftentimes lingers.