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Optical Illusion Turns Pretty Girls into Ugly Monsters

How do you turn pretty girls into ugly trolls without make ups or special effects? All you need is some good ol' optical illusion. Here's the Flashed Face Distortion Effects:

Like many interesting scientific discoveries, this one was an accident. Sean Murphy, an undergraduate student, was working alone in the lab on a set of faces for one of his experiments. He aligned a set of faces at the eyes and started to skim through them. After a few seconds, he noticed that some of the faces began to appear highly deformed and grotesque. He looked at the especially ugly faces individually, but each of them appeared normal or even attractive. We called it the “Flashed Face Distortion Effect” and wanted to share it with the world, so we put it on YouTube.

The effect seems to depend on processing each face in light of the others. By aligning the faces at the eyes and presenting them quickly, it becomes much easier to compare them, so the differences between the faces are more extreme. If someone has a large jaw, it looks almost ogre-like. If they have an especially large forehead, then it looks particularly bulbous.

See it for yourself in this video clip: | YouTube Link - via The Presurfer

If, therefore, reason employs in the complete determina-
tion of things a transcendental substrate that contains, as
it were, the whole store of material from which all possible
predicates of things must be taken, this substrate cannot be
anything else than the idea of an omnitudo realitatis. All
true negations are nothing but limitations -- a title which would be inapplicable, were they not thus based upon the
unlimited, that is, upon "the All. "
- Immanuel Kant, Critique of Pure Reason P 485

Every 'thing' we experience is predicated on "the All" what Kant called Omnitudo Realitatis but which takes the form of ens realissimum when it is subrogated to the field of contingency. That is to say that when the All is conceived of as a thing, it is reduced to a finite conception, which then stands in relation to all other finite conceptualizations, and this is an error, because all finite conceptions are contained within the All.

If Kant was to write a Transcendental Psychology; he would have said that everything we experience attains its identity by contrast to what we have previously experienced and the ground of all possible experience. This accounts for the condition in which experiencing two phenomenas in rapid contiguity leads to an apparent "distortion" of one or both phenomena. It is not a distortion qua distortion, it is the mind's relativistic mode of representing the All in discrete form. Each and every phenomenal experience informs and shapes each other experience. Gerald Edelman and Giulio Tononi argued this is the case with respect to neural representation in the brain in their Integrated Information theory. When we experience black, we do not just experience black, but we also experience the absence of white and every kind of color.
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To put it in plain terms; the chin of one person when viewed by itself, appears basically normal, but when two chins are compared to each other; the one looks large and the other looks small. If we put a third person in their, one will be large, one small, and one medium. The one who is medium may be the person just added, or it may be either of the small or large persons depending on the size of chin the person we added third has. All such appearances; and ultimately their resultant judgments and descriptive modes, are merely relativistic comparisons happening within the field of all experience; which is itself quite flexible. What appears as a hideously large chin at one moment, becomes a sexy little chin in another contextual setting. All of these judgements are said to revolve around the self, in that they are not just relative to each other, but primarily to the position of the observer. Were the photographs arranged in different sequence, our relative position to them would be different, and we would experience them differently.
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All of those women look awful. I would like to see what the effect is with actually attractive women. Otherwise this would be better titled "Optical Illusion Turns Mildly Unattractive Women into Exaggerated Monsters."
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Wow, you guys are harsh. Some of those women are very pretty! The photos just had to be taken a certain way (mugshot style, hair pulled back, specific lighting) for the illusion to work.
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I think something went wrong. The only video it's showing me is the floating money trick I reloaded the page and same thing. I'm really confused.
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LOL; I'm merely commenting on what the research aims to uncover:

"The effect seems to depend on processing each face in light of the others. By aligning the faces at the eyes and presenting them quickly, it becomes much easier to compare them, so the differences between the faces are more extreme. If someone has a large jaw, it looks almost ogre-like. If they have an especially large forehead, then it looks particularly bulbous. We’re conducting several experiments right now to figure out exactly what’s causing this effect, so watch this space!"

I'm trying to say what is causing the effect. It's not a mystery except to those who love mystery.
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I can understand that it doesn't sound good coming from me; though I'm trying to make this as easy as possible for readers to understand. If you don't care for an explanation or you just don't care for me; fine, but please leave it open for explanations and for others to read those explanations.

Now, for those who do not like my saying it, but would prefer something a bit more technical and "formal". Here is a segment from "Consciousness as Integrated Information: A Provisional Manifesto" by Neuroscientists Gerald Edelman and Giulio Tononi

The IIT claims that, just as the quantity of consciousness generated by a complex of elements is determined by the amount of integrated information it generates above and beyond its parts, the quality of consciousness is determined by the set of all the informational relationships its mechanisms generate. That is, how integrated information is generated within a complex determines not only the amount of consciousness it has, but also what kind of consciousness.

Consider again the photodiode thought experiment. As I discussed before, when the photodiode reacts to light, it can only tell that things are one way rather than another way. On the other hand, when we see "light," we discriminate against many more states of affairs, and thus generate much more information. In fact, I argued that "light" means what it means and becomes conscious "light" by virtue of being not just the opposite of dark, but also different from any color, any shape, any combination of colors and shapes, any frame of every possible movie, any sound, smell, thought, and so on.

What needs to be emphasized at this point is that discriminating "light" against all these alternatives implies not just picking one thing out of "everything else" (an undifferentiated bunch), but distinguishing at once, in a specific way, between each and every alternative. Consider a very simple example: a binary counter capable of discriminating among the four numbers: 00, 01, 10, 11. When the counter says binary "3," it is not just discriminating 11 from everything else as an undifferentiated bunch, otherwise it would not be a counter, but a 11 detector. To be a counter, the system must be able to tell 11 apart from 00 as well as from 10 as well as from 01 in different, specific ways. It does so, of course, by making choices through its mechanisms; for example: is this the first or the second digit? Is it a 0 or a 1? Each mechanism adds its specific contribution to the discrimination they perform together. Similarly, when we see light, mechanisms in our brain are not just specifying "light" with respect to a bunch of undifferentiated alternatives. Rather, these mechanisms are specifying that light is what it is by virtue of being different, in this and that specific way, from every other alternative—from dark to any color, to any shape, movie frame, sound or smell, and so on.

In short, generating a large amount of integrated information entails having a highly structured set of mechanisms that allow us to make many nested discriminations (choices) as a single entity. According to the IIT, these mechanisms working together generate integrated information by specifying a set of informational relationships that completely and univocally determine the quality of experience.

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