以下是小編整理的英語文章：網(wǎng)絡(luò)頭像判斷你的性格， 希望能對(duì)大家的英語學(xué)習(xí)有幫助。

　　Online avatars — visual representations of human beings — are everywhere these days. From mainstream examples, like the photos or other images Gmail users use to represent themselves, to extravagant armor-clad monsters in role-playing games, it’sbecoming increasingly common for people to go through the process of deciding how they want to be represented in an online space.

　　網(wǎng)絡(luò)頭像——人們?cè)诰W(wǎng)上的視覺形象——如今隨處可見。從Gmail郵箱用戶用來象征自己的照片或圖像等主流風(fēng)格的網(wǎng)絡(luò)頭像，到網(wǎng)絡(luò)游戲里身披鎧甲的怪獸等非主流風(fēng)格的網(wǎng)絡(luò)頭像，人們?cè)絹碓狡毡榈貎A向于要經(jīng)過一番思考，為自己在網(wǎng)絡(luò)空間里扮演怎樣的形象做出選擇。

　　But what goes into that decision? What can a given avatar tell us about the person who created it? It’s a hot area of study given the proliferation of interesting online worlds, and a new study in Personality and Social Psychology Bulletin by Katrina Fong and Raymond Mar of York University seeks to shed some light on it.

　　頭像的選擇里包含了哪些因素呢?我們能從人們選擇的網(wǎng)絡(luò)頭像里看出挑選它的人有何特質(zhì)?隨著網(wǎng)絡(luò)世界越來越趣味橫生，欣欣向榮，上述問題已經(jīng)成為一個(gè)熱門研究領(lǐng)域?！秱€(gè)性與社會(huì)心理學(xué)通報(bào)》的撰稿人，紐約大學(xué)的卡翠娜·方和雷蒙德·瑪爾試圖對(duì)這一問題進(jìn)行探索。

　　As the researchers explain, to a certain extent people seem to react to encountering a new avatar online in similar ways to how they react to encountering a new person in real life. For example, “Tattooed avatars … are perceived as being sensation-seeking and risk-taking,” and these sorts of judgements “extend to the credibility of the avatar’s user.”

　　研究者稱，某種意義上說，對(duì)于自己所面對(duì)的陌生網(wǎng)絡(luò)頭像，人們的態(tài)度類似于他們?cè)趯?shí)際生活中面對(duì)陌生人的態(tài)度。舉例說，“帶紋身的網(wǎng)絡(luò)頭像會(huì)讓人覺得使用者愛造亂子，尋求刺激”，這類判斷常常“發(fā)展為對(duì)使用者人品的判斷”。

　　These findings suggesting that people have a natural tendency to make their online avatars reflect who they are as a person, led the researchers to ask a simple question: “Do these cues accurately reflect and communicate an individual’s real-world traits?” To test this, they ran a study on a group of Canadian college students.

　　研究顯示，人們有一種自然的傾向，他們所挑選的網(wǎng)絡(luò)頭像和自身的個(gè)性很像。正由于此，研究者們發(fā)出了一個(gè)簡(jiǎn)單的問題：“這些網(wǎng)絡(luò)圖像真的能如實(shí)反映并傳達(dá)人們?cè)诂F(xiàn)實(shí)生活中的人格特征嗎?”為了驗(yàn)證這一點(diǎn)，他們對(duì)一組加拿大大學(xué)生進(jìn)行了研究調(diào)查。

　　In Phase 1, some of the students came into a computer lab, where they first took personality inventory tests that measure the so-called “Big Five” characteristics (openness, conscientiousness, extraversion, agreeableness, and neuroticism), and then created online avatars using the site weeworld.com. (Half the group was explicitly told that their avatars should represent who they are in real life, but the researchers found no significant differences between the avatars created by participants who did or didn’t hear this message.)

　　在第一個(gè)研究階段，一些學(xué)生來到計(jì)算機(jī)實(shí)驗(yàn)室里，在這里他們接受了人格量表測(cè)評(píng)，以了解他們的“五大項(xiàng)”人格特征(開放性、盡責(zé)性、外向性 、隨和性和情緒不穩(wěn)定性)，然后這些學(xué)生在weeworld.com網(wǎng)站上設(shè)置了自己的網(wǎng)絡(luò)頭像(研究者對(duì)位數(shù)一半的學(xué)生明確表示他們的頭像必須與他們?cè)诂F(xiàn)世生活中的人格相符，不過，研究者發(fā)現(xiàn)，聽到這一指令的學(xué)生在設(shè)置頭像時(shí)與未聽到這一直令的學(xué)生并沒有明顯的區(qū)別)。

　　In Phase 2, a separate group of students took an online survey in which they “were shown a subset of 15 to 16 of the avatars created in Phase 1,” asked to rate the personality of the avatar’s creator, and asked if they’d want to be friends with him or her. Then the researchers compared the observer-ratings to the results of the personality tests taken by the avatar creators.

　　在第二個(gè)研究階段，另一組學(xué)生在網(wǎng)上接受調(diào)查，研究者“將第一階段中產(chǎn)生的網(wǎng)絡(luò)頭像中挑選出15-16個(gè)組成一個(gè)子集并將之展示給這些學(xué)生，并要求他們對(duì)頭像使用者的人格特征打分，評(píng)判他們是否會(huì)愿意與之結(jié)交朋友等等。然后研究者們將第二組觀看頭像的人對(duì)頭像設(shè)置者進(jìn)行的人格評(píng)分與第一組設(shè)置頭像的人對(duì)自己的人格評(píng)分進(jìn)行比對(duì)。

　　What they found was that the avatars provided accurate information about “extraversion, agreeableness, and neuroticism but not conscientiousness or openness.” In other words, those cues we use to give people hints as to who we are in real life — various subtle decisions pertaining to clothes and hair, for example — seem to translate to the online world, at least when it comes to communicating certain information.

　　他們發(fā)現(xiàn)的結(jié)果是，網(wǎng)絡(luò)頭像在“外向性”、“隨和性”和“情緒不穩(wěn)定性”上提供的信息是準(zhǔn)確的，但是在開放性和盡責(zé)性兩個(gè)方面提供的信息則并不準(zhǔn)確。換句話說，我們通過網(wǎng)絡(luò)頭像傳達(dá)給人們的，關(guān)于我們?cè)诂F(xiàn)實(shí)生活中人格特征的暗示信息——這其中包括對(duì)頭像的服飾和發(fā)型的選擇等許多微妙的決策活動(dòng))——是能夠被網(wǎng)絡(luò)世界中的人們譯解的，至少在某些信息方面。

　　In a way, this points to the limitations of online environments. It would be nice if these environments really took us out of ourselves, if they expanded our horizons, perhaps making us more open to new experiences and more empathetic toward others as a result. But they don’t necessarily do that — a lot of the time, all they do is replicate andreinforce existing offline social dynamics and prejudices. Even when in unfamiliar online settings, we have a tendency to seek out the familiar and the comforting.

　　另一個(gè)方面看，研究結(jié)果也指出了網(wǎng)絡(luò)環(huán)境中存在的種種限制因素。網(wǎng)絡(luò)環(huán)境擴(kuò)展了我們的視野，或許還會(huì)讓我們以更開放的心態(tài)經(jīng)歷新的事物，對(duì)其他人更有同情心，如果網(wǎng)絡(luò)環(huán)境也能讓我們完全展示真我就好了?？墒墙Y(jié)果似乎并不盡然——在很多情況下，網(wǎng)絡(luò)環(huán)境只是復(fù)制并強(qiáng)化了現(xiàn)實(shí)社會(huì)中的交際規(guī)則，人際關(guān)系偏見。甚至當(dāng)我們置身于陌生的網(wǎng)絡(luò)空間時(shí)，我們也傾向于尋找自己熟悉的和令人愉悅的東西。