1 . I used to be anorexic (厌食的). I was skeletal, each of my rib bones jutted out, like ridges on my body; my head, which looked abnormally huge, was barely supported by my backbone.

It would take an hour for me to eat a spoon of food. Should I attempt to eat to please my parents on teachers, I would lock myself in the toilet and throw up the food. I looked pale and weak all the time because of the lack of food. My family members were distressed. They cried a lot.

It all started when a boy in my class called me “fat” I was devastated. I adopted an extremely strict diet and exercise routine. I lost 10kg within three months and continued to lose more weight. I was absolutely obsessed about losing even more weight. One day, my heart rate dropped and I was breathless. I almost lost my life. That was when I decided to turn my life around.

Looking good is extremely important to a teenager. We want to look a certain way so we can be popular and accepted. We are attracted by well-toned and sculpted bodies. Now, with social media, we have access to a pool of photographs of people, whose bodies and appearances we admire. Those images make us envious. We long to be like them.

We're in danger when we start to hate the way we look and take drastic measures to attain the body we dream of having. These measures can lead to eating disorders, unrealistic and unhealthy exercise habits, low self-esteem and depression. Besides affecting the physical health, teenagers who are body conscious can also suffer from mental instability. They may plunge into despair, guilt and hopelessness if they are unable to keep up with their rigid exercise routines or eating habits. They can be emotionally fragile too. They become sensitive to comments made by others. They are ashamed of the way they look. If you are currently experiencing these feelings, seek help before itis too late.

It is important to feel confident and positive about your image and not subscribe to man-made standards of beauty, which will change with time. You are unique.

2 . Medicine is not exclusively a human invention. Many other animals, from insects to birds to nonhuman primates, have been known to self-medicate with plants and minerals for infections and other conditions.

Behavioral ecologist Helen Morrogh-Bernard of the Borneo Nature Foundation has spent decades studying the island’s orangutans (猩猩) and says she has now found evidence they use plants in a previously unseen medicinal way.

During more than 20, 000 hours of formal observation, Morrogh-Bernard and her colleagues watched 10 orangutans occasionally chew a particular plant (which is not part of their normal diet) into a foamy lather (泡沫) and then rub it into their fur. The apes spent up to 45 minutes at a time massaging the mixture onto their upper arms or legs. The researchers believe this behavior is the first known example of a nonhuman animal using a topical painkiller.

Local people use the same plant Dracaena cantleyi, an unremarkable-looking plant with stalked leaves-to treat aches and pains. Morrogh-Bernard’s co-authors studied its chemistry. They added extracts (提出物) from the plant to human cells that had been grown in a dish and had been artificially stimulated to produce cytokines, an immune system response that causes inflammation (炎症) and discomfort. The plant extract reduced the production of several types of cytokines, the scientists reported the finding in a study published last November in Scientific Reports.

The results suggest that orangutans use the plant to reduce inflammation and treat pam. Such findings could help identify plants and chemicals that might be useful for human medications.

In creatures such as insects, the ability to self-medicate is almost certainly innate: woolly bear caterpillars infected with flies seek out and eat plant substances that are poisonous to the flies. But more complex animals may learn such tricks after an initial discovery by one member of their group.

For example, an orangutan may have rubbed the plant on its skin to try to treat parasites and realized that it also had a pleasant pain-killing effect. That behavior may then have been passed on to other orangutans. Because this type of-self-medication is seen only in south-central Borneo, Morrogh-Bernard says, it was probably learned locally.

4 . Scientists have found a way to decode (解码) a stream of words in the brain using MRI scans and artificial intelligence. The system reconstructs the main point of what a person hears or imagines, rather than trying to copy each word, a team reports.“It’s getting at the ideas behind the words, the meaning, says Alexander Huth, an author of the study.”

Previous efforts to decode language have relied on sensors placed directly on the surface of the brain. The sensors detect signals in areas involved in expressing words. But the Texas team’s approach is an attempt to “decode more freeform thought,” says Marcel Just, a professor of psychology at Carnegie Mellon University.

The new study came about as part of an effort to understand how the brain processes language. Researchers had three people spend up to 16 hours each in a functional MRI scanner which detects signs of activity across the brain. Participants wore headphones that streamed audio from the Internet. Those streams of words produced activity all over the brain, not just in areas associated with speech and language. After participants listened to hours of stories in the scanner, the MRI data was sent to a computer. It learned to match specific patterns of brain activity with certain streams of words. Then came a paraphrased version of what a participant heard.

The MRI approach is currently slower and less accurate than an experimental communication system being developed for paralyzed people, where people get a sheet of electrical sensors implanted directly on the surface of the brain. With an MRI-based system, no one has to get surgery.

But future versions of MRI scans could raise moral questions. “What if you can read out the word that somebody is just thinking in their head? That’s potentially a harmful thing.” Huth says. This technology can’t really read minds uncontrollably, though. It only works when a participant is actively cooperating with scientists. Still, systems that decode language could someday support people who are unable to speak because of a brain injury or disease. They are also assisting scientists in understanding how the brain processes words and thoughts.

5 . By the late 1960s, abstract painter Harold Cohen had represented Britain at important festivals with his oil paintings and was seeking a new challenge. “Maybe there are more interesting things going on outside my studio than inside it,” he thought. Cohen turned from the canvas (画布) to the screen, using computers to find new ways of creating art. In the late 1960s, he created a program that he named Aaron. It was the first artificial intelligence software in the world of fine art, and Cohen first presented Aaron in 1974 at the University of California, Berkeley. Aaron’s work has since graced museums from the Tate Gallery in London to the Sand Francisco Museum of Modern Art.

Now, with AI dominating the headlines, a new exhibition at New York’s Whitney Museum of American Art,“Harold Cohen: Aaron,” running through June 2024, draws attention to Cohen’s pioneering work. The Whitney is offering something deeper than most previous Aaron exhibits: a real-time experience, in which visitors can watch the software produce art.

Cohen seeded Aaron with all sorts of knowledge: about basic objects, physics, and fundamental techniques of drawing. Aaron uses this knowledge to follow instructions, complete tasks, and make decisions like human beings - a very different approach from today’s generative AI art programs, which don’t draw from scratch (从头开始) but rather rely on databases of images. Versions of Aaron still generate output, but anything done after Cohen’s death in 2016 is not considered genuine.

The Whitney is showcasing two versions of Cohen’s software, along with the art that each produced before Cohen died. The 2001 version, Aaron KCAT, generates images of figures and plants and projects them onto a wall more than ten feet high, while the 2007 version produces jungle-like scenes. The software will also create art physically, on paper, for the first time since the 1990s. “It is absolutely thrilling,” said Christiane Paul, the museum’s director of digital art, “to have one of those remarkable treasures of digital art in the collection.”

10 . Is forgiveness against our human nature? To answer our question, we need to ask a further question: What is the essence of our humanity? For the sake of simplicity, people consider two distinctly different views of humanity.

The first view involves dominance and power. In an early paper on the psychology of forgiveness, Droll (1984) made the interesting claim that humans’ essential nature is more aggressive than forgiving allows. Those who forgive are against their basic nature, much to their harm. In his opinion, forgivers are compromising their well-being as they offer mercy to others, who might then take advantage of them.

The second view involves the theme of cooperation, mutual respect, and even love as the basis of who we are as humans. Researchers find that to fully grow as human beings, we need both to receive love from and offer love to others. Without love, our connections with a wide range of individuals in our lives can fall apart. Even common sense strongly suggests that the will to power over others does not make for harmonious interactions. For example, how well has slavery worked as a mode of social harmony?

From this second viewpoint of who we are as humans, forgiveness plays a key role in the biological and psychological integrity of both individuals and communities because one of the outcomes of forgiveness, shown through scientific studies, is the decreasing of hate and the restoration of harmony. Forgiveness can break the cycle of anger. At least to the extent the people from whom you are estranged (不和的) accept your love and forgiveness and are prepared to make the required adjustments. Forgiveness can heal relationships and reconnect people.

As an important note, when we take a classical philosophical perspective, we see the distinction between potentiality and actuality. We are not necessarily born with the capacity to forgive, but instead with the potential to learn about it and to grow in our ability to forgive. The actuality of forgiving, in real situations, develops with practice.