Hi readers! Shayla Love here, science journalist and longtime fan of Your Mileage May Vary. I’m honored to be subbing for Sigal Samuel while she’s out on parental leave. I’m diving into your questions as a way to help understand human nature and our choices through multiple lenses: philosophical, psychological, and beyond. Please send in any emotional, body/brain, sociological, perceptual, or other kind of life quandaries you might have.

My wife says I’m a people pleaser. I want to turn over a new leaf (maybe to please her?!) so I’m making a resolution to be less of a weathervane and stand up for myself more. But it’s hard — I love to fit in. I’m a joiner and a collaborator. It’s not that I’m passive, it’s more that I find other people’s “ways of being” contagious. Sometimes I catch myself slipping into imitation of the friends or colleagues I’m talking to.

What’s a chameleon to do? Or, more scarily, who am I when I’m alone? How do I find out who I really am?

Dear Identity Crisis,

At first glance, it’s a bit funny to be accused of being a people pleaser as if it’s entirely a bad thing. It sounds like you have others’ interests genuinely in mind, and that seems like a nice way to build connection.

But I find the term people pleaser to also be a sneaky euphemism. Do you want to know how this sort of behavior is often discussed in the psychological literature? In studies, it’s not always called people pleasing; it’s called lying. 

In fact, wanting to please other people is an incredibly prevalent motivation for lying; it’s more common than lying for personal gain or pleasure. When psychologists evaluated the top reasons that people lied in their everyday life, many wanted to seem more agreeable. Their lies support seemingly magnanimous goals, like complimenting a friend or making sure a social interaction went well. But they were lies all the same, defined by the researchers as a “message that one gives to another in which they are deliberately deceiving them.” 

I find this shift in perspective helpful, if a little harsh, if you’re looking to break a people-pleasing habit. It’s one thing to think about yourself as dedicated to keeping other people pleased. But when you consider that actually, all of your interactions are suffused with lies, the approach becomes a bit more unsavory. 

Imagine the situation in reverse: What if you found out that all the time you had spent with a close friend, they were keeping their real thoughts and feelings from you? You might feel differently about the time you’d spent together. I can bet it certainly wouldn’t feel as authentic. 

I used to be a bartender, and I would be nice and mildly obsequious to frequent customers. Several of them I genuinely liked. But I’ll never forget the uncomfortable moments of running into a regular elsewhere — and their figuring out that we weren’t actually friends. There’s a distance between two people when one’s main role is to please the other. You are creating that distance, even if you may not realize it, and not even getting tipped for it. 

So for starters, try trusting that the people around you are able to handle your real thoughts and feelings. But what are your real thoughts or feelings? This points to the bigger conundrum you face: Who is your true self? 

You’re in good company worrying about this. Religious figures, philosophers, and scientists alike have been trying to figure out if there even is a continuous self, and if there is, what is it made up of? 

Scientifically speaking, there’s not a part of your brain that’s “truer” than others, or where the true self resides. But your ideas about your true self matter, according to research by Rebecca Schlegel, a social scientist at Texas A&M University. She has found that people have greater well-being and find their lives to be more meaningful if they think that they’ve made choices that align with who they “really” are. 

When people make a decision that they think aligns with their own true self, it regularly leads to feeling more satisfaction with that decision — more so than choices steered by considering what other people want, by religious belief, or by advice from others. 

Doing this yourself can be remarkably simple. In one experiment, Schlegel asked participants to make an arbitrary decision and told some to “use your true self” to make up their minds, and others to “use rational thinking.” Those who framed their choices as being guided by their true self were much happier with their selection. For you, it could be that just introducing the question — what would my true self do? — can start making your life feel more like it belongs to you. 

If it feels odd to ask your true self what to do, defining your truest self as what’s moral about you isn’t a bad place to start. Researchers have found again and again that when they ask people which of their traits feel the “truest,” it’s usually the parts that are morally good. When I call my mother on her birthday, that’s my true self. When I say something hurtful to my friend, that’s a deviation from my true self, who knows better. I wasn’t myself this morning, I might say as an apology. So you could make a list of your best qualities, like your generosity or your creativity. Then, when you ask what your core self would do, you’ll have even more specific guideposts to follow. 

Of course, if having a true self still doesn’t feel relatable, you can turn to an approach I’ve found helpful in my own life from Eastern traditions, like Buddhism and Taoism. They endorse the idea that there is no rigid self at all. In Buddhism, this is called anatman, which translates roughly to “no self.” This teaching emerged in response to an earlier Hindu belief: a concept called “atman,” which asserted that all people had an eternal and unchanging core, similar to a soul. Anatman was a rebuttal to that idea.

I’ve found that anatman relieves some of the pressure around all of this. We feel as if there should be an essence to us, some permanent quality that persists over time that you can point to. But anatman reminds us that there’s no aspect of the self that doesn’t change.  

Life is long, and we transform throughout it. As we grow, we learn new physical skills like playing soccer and the piano, and eventually acquire back problems and wrinkles. Our minds evolve too. We read novels, maybe we can do calculus, and we develop political convictions. Hopefully, we gain the skills of being kind and patient. In all of these developments, change is the only constant. This is why the Buddha thought that you couldn’t find the singular, stable self in any of these places — not the mind, the physical form, our habits, or our perceptions. “What is impermanent, subject to change…cannot be taken to be ‘me,’ ‘mine,’ or a ‘self,’” the Buddha taught. 

You asked what you, as a chameleon, should do? You could frame everything you do as being in service to your deeper self. Or you could try halting the search for a strictly defined, enduring version of you, and start making decisions based on who you want that person to become.   

Bonus: What I’m reading

• My book club just read Love, Always, a novel by Ann Beattie, about a group of people who start a magazine in rural Vermont. It’s a summery tale, though somewhat frustrating, about what happens when people don’t change themselves, and only follow their worst instincts. 
• This is a fascinating story of multiple selves in Popular Mechanics by Michael Natale. It documented what happened when seven men confessed to being the culprit of a plane hijacking in 1973 in the Pacific Northwest.
• Over the course of several nights recently, I watched the 1926 silent movie, Faust, directed by F.W. Murnau. It’s a haunting tragedy about the consequences of wanting to hold onto a quality of yourself indefinitely — in this case, staying young forever. I was amazed by the special effects they pulled off for that era! An evergreen reminder that if someone promises you something that’s too good to be true (especially if he looks like the devil), it probably is. 

Over the years, Julianne Holt-Lunstad has fielded many requests from startups looking for her help. These entrepreneurs came to the Brigham Young University professor with the well-meaning goal of “solving” loneliness; they believed their app or company could help consumers build genuine connections, and wanted Holt-Lunstad’s opinion on this feature or that business tactic. 

Across the pond, University College London professor Noreena Hertz was getting the same calls. They wanted her to join their boards, to advise them, to give their proof of concept a stamp of approval. 

“Of the many startups who’ve approached me, and it’s probably about 50 or 60 in the space,” Hertz told Vox, “there hasn’t been one where I felt convinced by their business model.”

That CEOs and founders were clamoring to pick the brains of these two women is entirely predictable — their work may have been the basis on which these startups were founded. Holt-Lunstad is among the most cited academics who study loneliness and social connection. The commonly repeated stat that loneliness is equivalent to smoking 15 cigarettes a day? That came from her research. She was the lead science editor on the Surgeon General’s 2023 advisory on loneliness and isolation. As for Hertz, in her 2020 book The Lonely Century: How to Restore Human Connection in a World That’s Pulling Apart, she coined the phrase “loneliness economy,” at the time, a fledgling market of niche services, like friends for rent and professional cuddling.

In the years since Hertz gave it a name, the loneliness economy has only ballooned. As public attention to loneliness has mounted — despite the fact that research doesn’t consistently show whether a loneliness epidemic exists in the first place — the market stepped in to offer solutions. No longer are the lonely limited to joining a running club, they can now rent friends and cuddlers. They can hire a coach to help vanquish loneliness and build a community. (One charges $3,000 for a three-month program.) They can attend a $1,000 weekend-long summer camp to make friends (with the option to pay in installments via Klarna). They can buy a $250 pendant that listens to their every word and can communicate back via voice or text. They can join a coworking space meant to quell loneliness with a nearly $300 a month price tag. They can enroll in a bootcamp for how to be less shy, hop in a group travel excursion with other solo venturers, download an app where AI pairs you with other strangers for activities. Loneliness is no longer a societal issue with mental and physical costs and structural solutions but one businesses hope consumers can buy their way out of.

But is it possible to disrupt the slow burn that is making a friend? To outsource the intimacies of friendship to AI? To put a price tag on human connection? 

“I would caution developers to really critically evaluate their business model and the barriers to who they’re actually reaching,” Holt-Lunstad told Vox. “Think about ways that [connection] can occur organically without monetizing it.”

The cottage industry of loneliness services is just another example of capitalism wrapping its tentacles around human desire. But in most cases, the cost of the app, or product, or experience is going to be much higher than the possibility of eliminating loneliness.

One person’s loneliness is another’s business opportunity

Since the early 2000s when Harvard political scientist Robert Putnam warned of the decline of civic and social spaces in his seminal work Bowling Alone, we have witnessed the “privatization of community,” according to Sam Pressler, a fellow at the Harvard Human Flourishing Program who studies community, connection, and class. Gathering spaces shifted away from places of worship and union halls to boutique fitness centers and private, members-only clubs. “There was already this dynamic in place where you could, at a premium level, sell people on community,” Pressler said.

The pandemic pushed the loneliness economy into overdrive. Widespread social isolation enabled researchers to study perceived levels of loneliness during lockdowns. Media coverage of loneliness outlined its harms. Although Vivek Murthy, the US surgeon general during the Obama and Biden administrations, first referred to loneliness as a “health epidemic” in 2017, his 2023 report opened the door for other iterations: the male loneliness epidemic, the Gen Z well-being slump, a worsening midlife crisis. Over the past five years, search interest in the loneliness epidemic grew over 600 percent.

Naturally, the startup world began to see a business opportunity, Pressler said. WeWork founder Adam Neumann launched a new residential real estate company with a goal of “solving loneliness” and $350 million in funding from Andreessen Horowitz. The app 222, which uses AI to pair strangers for group activities based on personality-based questions, raised $10 million in funding. “You then get this anchor within startup land that really has an approach of solve customers’ problems and pain points, in that loneliness is a customer problem or pain point to be solved, through productized market solutions,” Pressler said.

Brian Choi had heard of the male loneliness epidemic, but luckily didn’t feel like he fell into that category. He grew up in the Los Angeles area, where he still lives, and has plenty of friends, but he signed up for 222 several years ago as a way to supplement his social life and meet people who might be interested in activities his existing friends aren’t.

“Dance, for me, means a lot,” the 34-year-old video game character artist, told Vox. “For my best friends, hard to sell them on that. So 222 is a good angle on sharing that experience with other people who are presumably also open to dance.”

But most of the platform’s events, Choi found, were centered around dinner and drinks, which didn’t appeal to him. If there was a meetup with an interactive element, like brunch and a pottery class, he was more likely to engage. But despite attending about a dozen 222 events over the years, Choi hasn’t fostered any serious friendships. “It’s dependent on individuals to be proactive about inviting folks into their lives after the 222 event,” Choi said. “And that can be scary for a lot of people.” 

Once a market emerged for loneliness-adjacent services and products, influencers started promoting them. Over the last few years, the content creator Zaid Khan observed his peers hosting “community” events that seemed well-meaning enough until a few common themes emerged: The events seemed to be furthering the creators’ brands, they often came with a ticket price, and they were attended mostly by young, white people. This widespread commodification of community is what Hertz refers to as “WeWashing” — like greenwashing — because an occasional knitting club with a $50 fee does not a community make. 

Charging any sort of premium for a social event or service runs the risk of exacerbating inequities. According to Holt-Lunstad’s research, people with only a high school education or less or those who made less than $75,000 a year were less socially connected than those with higher education and incomes. People who stand to benefit the most from interventions to build relationships often can’t afford a $200 a month gym, or lack the time to swipe for friends. These spaces can then become, like Khan observed, homogenized by race, class, and ability. “I’m sorry, but young, attractive, white, straight, 20-somethings living in New York will have no issue. … You can walk into any West Village bar and meet those people,” Khan said. “It’s excluding the people who, I think, genuinely could need it.”

“Masking” a symptom

There is a contradiction at the heart of the loneliness economy: the need for human connection in the modern world is difficult to solve, let alone value and commodify. In order to make money, companies either have to charge top dollar for their social club or camp, or, they need their product to be used by as many people as possible, as often as possible, which inherently flies in the face of how relationships are fostered. 

“The ethical problem begins when a company intentionally exploits a consumer’s loneliness, insecure attachment, or fear of missing out to pressure that person into purchasing.”

Cindy Rippé, Terry College of Business at the University of Georgia

Relationships are projects of patience. They unfold after repeated interactions in a physical space, after slow revelations and disclosures and laughs. The loneliness economy isn’t built on unhurried bonding. Instead of consistently showing up to a community event and slowly building connections, some apps are effective at connecting users with strangers for one-time events, but are less focused on encouraging users to exchange numbers and hang out again. “We know from the research that relationships take time to develop, and that there needs to be consistency also over time. When you get to know someone, it takes time,” Holt-Lunstad said. “If you’re only doing it sporadically or once, that’s going to be less likely. If it’s all virtual, that’s going to be less likely.”

Just like hunger and thirst cue you to eat and drink, loneliness is a sign to interact. Swiping for friends may feel productive and occupy time, but without actually hanging out, it may just be a distraction, Holt-Lunstad said. “What I worry is that [apps] may be effective in masking that symptom without actually fulfilling any social needs,” she said. “It would be like no longer feeling thirsty, but we’re not actually drinking any water.”

The loneliness economy also fails to take into account the barriers preventing people from making friends in the first place. In recent surveys, the results of which have not been published, Holt-Lunstad has found both internal and external obstacles to connection, including anxiety, a fear of rejection, physical and mental health limitations, the economic cost of participation, and the time investment required with joining a club. “It might be, that’s a great program, but it’s too far away, or that’s a great program, but it costs too much,” Holt-Lunstad said. “And then, of course, there’s the internal barriers where there’s so much shame and stigma associated with this that many people don’t want to feel like I have to have an app or a program to make friends.”

These potentially lonely consumers may be more vulnerable to companies’ marketing efforts, even though the products are unlikely to solve the underlying issue. According to research, when people feel like they are lacking close, intimate relationships, they are more likely to buy themselves things. “One of the things, for instance, could be spending money to go on group activities rather than individual activities,” Aulona Ulqinaku, an associate professor of marketing at Università Carlo Cattaneo LIUC in Italy, told Vox. People could spend money to join a club you aren’t particularly interested in just to feel a part of something. 

Shopping can also serve as a social experience in itself, Cindy Rippé, a senior lecturer in the Department of Marketing at the Terry College of Business at the University of Georgia, told Vox in an email. Employees and other patrons can become familiar and friendly faces, effectively turning a retail space into a third place. A paid social experience, such as a club, could theoretically achieve the same fulfilling effects as shopping, Rippé said. But spending money isn’t what makes people feel better; it’s repeated social interaction, familiarity, belonging.

Because companies can track your activity online, users who search for local clubs or interact with these groups on social media may be repeatedly served ads for other community-centric businesses and thus spend more money on services that may not be effective.

“I hope that we are looking at a world where marketing can be looked at as an instrument for helping people rather than exploiting people,” Ulqinaku said. “The aim should not be, ‘I make money [off] of you.’ The aim should be, ‘I want to make you feel better. I don’t want to exploit you.’”

Putting a price tag on relationships

The pairing of lonely consumers who might be willing to spend money and businesses that definitely want to make it may be good for the bottom line in the short-term, but perhaps not for social health or for revenue in the long-term. (After all, if these products don’t work, people will stop paying for them, and if they do work as promised, people will also stop paying for them.) Friendship isn’t a product you can advertise or put a dollar amount to, Pressler said, and we shouldn’t apply market solutions to non-market goods.

“You can approach it with a consumptive mindset where it’s like, ‘Well, I just need to consume more relationships, and if I consume more relationships, ergo, I will not be lonely or disconnected,’” he said — but that’s not how real-world interactions work. The power imbalance between the companies earning money and the consumer spending it to fulfill a core human need may veer on exploitative, too, Rippé said: “The ethical problem begins when a company intentionally exploits a consumer’s loneliness, insecure attachment, or fear of missing out to pressure that person into purchasing.”

Which isn’t to say communal gatherings with a price tag are inherently exploitative. Live music and events, like concerts, successfully bring people together for shared experiences, according to Hertz, the professor and author. (Of course, tickets have become so expensive that seeing your favorite act perform is becoming a luxury.) Groups centered around an activity have the potential to connect people, too. But buying your own yarn and needles to bring to a weekly craft night at your local knitting shop is different from paying $50 to join a one-off “knitting club” organized by a VC-backed friendship app.

Because social health touches so many aspects of life — the physical spaces we inhabit, the technology that both facilitates and inhibits socialization, the costs of interacting — the path toward connection is more complex than marketable products or individual purchases. It involves government investment in public spaces and low- or no-cost community events; policies that allow everyone to lead a dignified life, which includes the space for leisure activities; and a societal shift that prioritizes slow, intentional relationship building instead of instant connection. 

“The need is real,” Hertz said. “The purported solutions are many. Some of them I think can be part of the solution. Some of them may well end up making us lonelier as a society.”

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Marcus will go down on me for as long as it takes. He has a gentle touch and is an amazing kisser

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© Illustration: Ryan Gillett

© Illustration: Ryan Gillett

© Illustration: Ryan Gillett

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I’ve been married for 20 years and have two children. By most measures, our marriage is stable and successful. But lately I have found myself developing strong feelings for a teacher at my children’s school. While our interactions there are limited, we also attend a weekly non-school activity. What began as casual conversation has become much more significant in my mind. I find myself looking forward to seeing them, thinking about our conversations later, and wondering what might have been if we’d met in different circumstances.

They are married with children too. Nothing inappropriate has happened, and neither of us has acknowledged any romantic feelings. However, I cannot shake the sense that there may be a mutual connection.

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© Illustration: Alex Mellon/The Guardian

© Illustration: Alex Mellon/The Guardian

© Illustration: Alex Mellon/The Guardian

As a widower and a newly single father of three, Jim Rogers was struggling. Then on a poolside holiday, he sat next to Tyler – and his life changed

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The following months were a blur: I was a grief-stricken widower and newly single parent struggling to keep the kids’ life on track and my own head above water. As time went on, it was obvious I wasn’t doing well and my parents insisted on treating me to a holiday in the sun. I didn’t want to go.

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© Photograph: Rob Palmer

© Photograph: Rob Palmer

Mike, 37, a scientific editor, meets Caterina, 35, a teacher

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© Composite: Antonio Olmos & Christian Sinibaldi

© Composite: Antonio Olmos & Christian Sinibaldi

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© Illustration: Igor Bastidas/The Guardian

© Illustration: Igor Bastidas/The Guardian

© Illustration: Igor Bastidas/The Guardian

As I turned 21, fear was holding me back. So I decided to face it headfirst. It taught me that courage leads to connection – and people who owe you nothing can be astonishingly kind

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© Photograph: Courtesy of Sophie Jones

© Photograph: Courtesy of Sophie Jones

© Photograph: Courtesy of Sophie Jones

Editor’s note, August 23, 8 am ET: We’re bringing you some of our best-loved Your Mileage May Vary columns while Sigal Samuel is on parental leave. The one below was originally published in February.

This unconventional advice column offers you a unique framework for thinking through moral dilemmas. It’s based on value pluralism: the idea that each of us has multiple values that are equally valid but that often conflict with each other. Submit your own question here.

I’m a woman in my 30s and I think I want to have a child, but I have a health condition that makes it harder (not impossible) to get pregnant than for most women. It would also make pregnancy more uncomfortable and physically disfiguring than it is for many pregnant people. It wouldn’t be permanently disabling, but the physical effects would be bad enough that I really don’t want to be pregnant.

I’m fortunate enough that I can probably afford to get a surrogate through a reputable agency. But surrogacy is frowned upon and often considered unethical. Long ago, I knew someone who said she loved the idea of being pregnant and providing gestation as a service to other people, so maybe in theory, it is possible for someone to freely choose to be a surrogate without being coerced by financial need? But even if it could be done ethically, there’s such a stigma around it and I fear being judged by friends and family. There seems to be a sense that there’s something wrong, unnatural, selfish, or unwomanly in wanting to have a biological child but not wanting your own body to be the vessel for it. 

Plus, it’s not like I’m the only person in the world for whom pregnancy would suck. I think my experience probably would be worse than average, but pregnancy is just an unpleasant thing overall so I don’t think I can claim it would be so uniquely bad for me that I’m justified in wanting to pay to use someone else’s body. I’d love your help with this.

Dear Really Don’t Want To Be Pregnant,

There are some ethical questions about surrogacy that it’s genuinely worth asking, and some that I don’t want you to devote another second to — so let’s start there.

As you said, there’s a cultural stigma around not wanting to turn your body into a vessel for childbearing — it’s deemed “wrong” or “unwomanly.” But that idea is pure garbage. The idea that there’s some “proper” way to be a woman is a patriarchal construct; anyone who tells you you’re “unwomanly” for not wanting to gestate is reflecting sexist expectations that women’s bodies should be available for reproductive labor.

So to the extent that your fear of being judged is about that, please don’t give it another thought. But of course, there are real moral questions that surrogacy brings up.

I’ll tell you right off the bat that I do think surrogacy can be ethically justifiable in some situations. First, it helps that surrogacy is not one monolithic thing. There’s a big distinction between commercial surrogacy (where you pay someone to carry a baby) and altruistic surrogacy (the unpaid version, where the surrogate carries the baby as a literal labor of love). It’s not easy to find an altruistic surrogate — after all, pregnancy is dangerous business — but I agree with your intuition that if you’re lucky enough to know someone willing to volunteer for the role, opting for that is a good way to avoid most concerns about commodification or exploitation. 

Within commercial surrogacy, a second distinction has to do with where the surrogate lives. There’s a moral difference between hiring a surrogate in a developing country and hiring one in, say, the US. In countries like Georgia, for example, surrogacy agencies have been known to recruit at domestic violence shelters — some women see surrogacy as the only way to win financial freedom from an abusive spouse. Ukraine, Cyprus, and several others are also known to have ethically problematic surrogacy industries.  

But American surrogates are typically not low-income; they’re usually middle-class white women with husbands and kids of their own, and they have other economic opportunities available to them. The better surrogacy agencies screen out poor women, who are at risk of coercion. That empirical context means there’s less (though not zero) potential for exploitation in the US, compared with international surrogacy.

Another reason I think surrogacy can be ethically justifiable is that for many, many people, the urge to have kids — including ones who are biologically related to them — feels like a need and not just a want. 

Many opponents of surrogacy argue that nobody has a “right” to a biological child, so if you can’t or don’t want to be pregnant, too bad. And those opponents are right that nobody has an absolute right to have a baby — otherwise, the state would be obligated to ensure surrogates, egg donors, and sperm donors were made available regardless of their own willingness to participate! But people may still have a qualified right — the kind of right that we generally honor but that can be restricted to protect the interests of others. 

When it comes to people who are physically unable to create a biological child — when they have what doctors call a “medical indication” — I think the qualified right to have a kid means that surrogacy can be ethical, provided it meets certain criteria like informed consent.

But your situation is trickier because it’s not impossible for you to get pregnant — it’s more that, for certain reasons, you don’t want to. Typically, your case would be referred to as “elective surrogacy.” Some professionals will refuse to arrange surrogacy if they deem it elective rather than medically indicated.

And yet, doctors are increasingly recognizing that the line between “medically indicated” and “elective” is not so tidy. 

While elective surrogacy is often associated with vanity — it brings to mind a celebrity who doesn’t want to be pregnant because she doesn’t want to “mess up” her figure — it’s not like everyone in the elective camp is there for cosmetic reasons.

What about someone who could get pregnant but is deathly afraid of giving birth because she had a traumatic experience — like, say, her best friend dying in childbirth? Or what about someone who’s trans and who physically could carry a pregnancy, but who knows it would cause such gender dysphoria that there’s a risk of serious psychological harm? Shouldn’t a mental health need be considered a type of medical need?

These are not hypothetical experiences — real people have testified to them — but they often haven’t been taken seriously as medical needs. I suspect that these people have endured what the contemporary philosopher Miranda Fricker calls “epistemic injustice.” 

Epistemic injustice refers to “a wrong done to someone specifically in their capacity as a knower.” When society denies someone the credibility to assess their own life experience, or discounts an important part of that experience because of a gap in our collective interpretive resources, that can be an example of epistemic injustice. I think people who fall in between medical categories are too often at risk of being wronged in this way, and I don’t want to see that happen to you.

So I want to acknowledge that I don’t know what health condition you’re referring to when you say you have a condition that would “make pregnancy more uncomfortable and physically disfiguring than it is for many pregnant people.” Since I don’t know the details, I’d encourage you to ask yourself: How much more uncomfortable? How much more disfiguring? And how heavy and lasting a toll would that discomfort or disfigurement take on your overall well-being?

Only you can really try to answer that last question, because the same effects can land differently for different people, depending on how well-resourced we are financially, socially, psychologically, and even spiritually. 

Once you’ve thought about how big and enduring the risk of harm is to you, try asking yourself this: Is the risk to you so much greater than the risk to a woman of average health that you feel comfortable transferring the risk of pregnancy and childbirth onto her?

Some people will tell you that question is irrelevant. They will say that the only value that matters here is autonomy — yours and the potential surrogate’s — and if you and she both consent to a surrogacy contract, and she is not coerced into it by financial desperation, then that’s that!

But there may be another important value at stake here: justice. 

As far as I can tell, your case is in a gray area — surrogacy is neither obviously “medically indicated” nor obviously “elective” based on the information you shared. If you ask yourself, “Do I think there’s a significant risk that carrying a child would significantly harm me?” and you answer “Yes!” — then some doctors would say surrogacy is medically indicated. But if the answer you feel bubbling up is, “Well…no, not really,” then you may be closer to the “elective” side of the spectrum. And then I think it becomes reasonable to inquire whether it feels fair to ask another woman to take on the considerable risks of pregnancy and childbirth.

You wrote of pregnancy, “I don’t think I can claim it would be so uniquely bad for me that I’m justified in wanting to pay to use someone else’s body.” That suggests that you currently see yourself as more in the elective camp. I urge you to give yourself the space to really interrogate that with an equal measure of honesty and self-compassion. If honesty compels you to say you don’t feel justified in putting someone else’s body in harm’s way in a situation where she otherwise wouldn’t be, then maybe you’ve got your answer. 

But if you’re discounting the risk of psychological harm to yourself because you don’t think that “counts” as real need, please know that mental health is just as medically legitimate as physical health. And if you talk to a medical professional about the option of surrogacy, please talk to more than one so you’re less at risk of getting boxed into a category that doesn’t capture you right. 

At the end of the day, perhaps none of us can be a perfect interpreter even of ourselves. But you get to be the interpreter-in-chief — with both the power and responsibility that implies.

Bonus: What I’m reading

• This horrifying New York Times Magazine story about the global fertility industry captures why I do think it’s unethical to work with a surrogacy agency in a country like Georgia. These surrogates are not in a position to give informed consent.  

• “Is Cognitive Dissonance Actually a Thing?” asked Shayla Love in the New Yorker recently. I now feel cognitive dissonance about all the times I thought I was feeling cognitive dissonance!

• Don’t miss “I’m Kenyan. I Don’t Write Like ChatGPT. ChatGPT Writes Like Me.” This essay by Marcus Olang’, explaining why his writing is often mistaken for AI slop, is both surprising and maddening. Turns out it’s really hard to not write in the Queen’s English when an entire colonial legacy has drilled that style into you from birth. 

This story was originally published in The Highlight, Vox’s member-exclusive magazine. To get access to member-exclusive stories every month, join the Vox Membership program today.

Following the all-clear, Kevin and Jade found a new openness in discussing sex and intimacy – and also a shared desire for exploring polyamory

• How do you do it? Share the story of your sex life, anonymously

Since the all clear, my relationship with my sexuality has shifted a lot

Continue reading...

© Illustration: Ryan Gillett

© Illustration: Ryan Gillett

© Illustration: Ryan Gillett

Some professors might recoil at the idea of looking at their students’ dating app profiles. Not Gurit Birnbaum, a professor of psychology at Reichman University. She saw it as an opportunity. 

Some of the young people in Birnbaum’s classes, as well as close friends, asked for her advice and turned their phones over to her. After poring over their bios and photos, she had some opinions. 

What stood out were a few commonalities in how they presented themselves to potential partners: “Some profiles revealed almost nothing, others revealed too much. Some relied heavily on sexualized images, while many simply blended into a sea of interchangeable, generic profiles,” Birnbaum told Vox in an email. Many people seemed unsure of how to uniquely introduce themselves, instead offering a laundry list of qualities. She wondered which profiles sparked genuine interest and what characteristics these singles successfully transmitted. So she decided to research what more dating app users choose to reveal about themselves and how they go about it.

The results of those studies allowed Birnbaum and her collaborators to zero in on a few concrete strategies for crafting a dating profile that is not only authentic, but would get people to swipe right. Her findings, along with those from other researchers, can help everyday singles put their best foot forward. 

“The goal shouldn’t be to turn yourself into a product,” Birnbaum said. “The real challenge is getting the right kind of attention without losing yourself in the process.”

Get creative — but don’t exaggerate

One of the biggest misconceptions when it comes to online dating is that you must impress people and sell yourself, Liesel Sharabi, an associate professor in human communication at Arizona State University, told Vox. That mindset can lead you to present a slightly exaggerated or more idealized version of yourself. “That can be effective for getting a date or starting a conversation, but then by the time you actually end up meeting, it can lead to a lot of disappointment and even feelings that someone’s been misled, even if that’s not actually the case,” Sharabi said.

Instead of embellishing the details of your life, use your creative skills to package reality in an attention-grabbing way. Research shows daters value originality in dating app profiles — it signals intelligence and sense of humor. The profiles that were perceived as original contained vivid descriptions and imagery, metaphors, and frequent uses of adjectives and adverbs. Think: “I’m a star in the kitchen.” (They also contained elements of self-disclosure — more on that later.)

These specifics give daters an opening to start a conversation with you. Instead of simply saying you like running, you can express that same information with a cheeky call to action: “Tell me about your favorite running trails.”

When in doubt, Sharabi said, ask a friend to look over your profile to see if you’re being authentic or bending the truth — and take their feedback seriously.

Tell a story

Birnbaum’s research has shown that narrative presentations — in other words, short stories — are more effective at garnering empathy and interest than a list of likes and dislikes. Storytelling helps people see you as a person rather than a bunch of traits, which encourages perspective-taking and can foster empathy. “Empathy may be less the initial spark of attraction than the bridge from noticing someone to feeling that you might actually connect with them,” she said.

So consider reframing your best qualities in a way where you’re actively doing, experiencing, or reacting to something. In lieu of describing yourself as simply “funny,” Birnbaum suggests something more illustrative like, “I laugh at my own jokes first. It’s a character flaw.” Or instead of “outdoorsy,” try, “Most weekends I disappear into a trail, come back sunburned, and swear I’ll bring more water next time.”

“Those tiny stories bring a person to life in a way that generic descriptions simply don’t,” she said. And avoid using ChatGPT to craft these bios; people can spot AI-generated writing, and no one knows your life better than you do.

Be selective with how much you share

How much you choose to reveal about yourself is an art. Birnbaum found that sharing too little can be a signal you’re not serious about finding a relationship, while exposing too much may be overwhelming to potential dates. “Moderate disclosure seems to strike the right balance: enough information to create trust and a sense of connection, but not so much that curiosity disappears before the first date,” she said.

In the study on originality in dating app profiles, concrete self-disclosures were rated as more original. Think: “I start every day with waffles and ice cream,” over “I’m a foodie.”

Convey your willingness to get to know someone

Research has shown that feeling known by your partner predicts relationship satisfaction. But often, when singles create their dating app profiles, they can be a little too self-centric. You know what you’re looking for in a partner, after all. But it’s also important to communicate that you’d like to get to know someone else. So, how to signal your openness to understanding someone in your dating app profile? 

In one study, Juliana Schroeder, a professor of management of organizations at the Haas School of Business, UC Berkeley, and her co-author found that dating app profiles that attracted the most interest were those who expressed an interest in knowing the person on the other end. In practice, that might look like expressing how you’re a good listener or your curiosity. Something as simple as, “I’m the kind of person who loves to ask questions. Be prepared,” gets the point across.

“Even if it’s something vague and just a signal that you’ll be the kind of person who will actually try to get to know them and try to support them,” Schroeder told Vox. “That’s what I would think people are missing in their profiles, and that’s what the research suggests that they could put in there.”

Use photos to accompany your bio

Photos are often the first thing other daters see on apps, so you’ll want to make sure they’re an accurate representation of you today. Not five years ago. Not with a hat or sunglasses on.

“A picture that would tell me if I show up somewhere, will I be able to recognize them based on the pictures they’re posting?” Sharabi, the human communication professor, said.

Beyond that, pictures can be a means of augmenting or contextualizing the words in your profile. In her research on storytelling in dating app profiles, Birnbaum found that photos that presented people’s lives narratively were more effective at garnering empathy than a random assortment of images. “Rather than posting a collection of disconnected flattering shots, choose attractive but authentic photos that show different facets of your life and, ideally, work together as a coherent slice of life,” she said. Put simply: If you like rock climbing, you may want to include an image of you bouldering at the gym. 

Dating app profiles, if done correctly, can be a savvy way of presenting yourself to other daters. And, as the science shows, there are ways to be a little more strategic at creating them. Just think of your life as a story a potential partner will want to be a part of.

Rebecca Feinglos never expected to get divorced. She’d been with her partner for nine years, and married for six, but finally she had to admit to herself that her relationship had taken an abusive turn.

It was 2021 when she decided to end it. But Feinglos was surprised to discover then that the state she was living in, North Carolina, requires couples to reside in separate homes continuously for a full year before they can even file. 

“In amicable divorces you could lie, but I did not have an amicable divorce,” she told me. “It took 18 months for my divorce to be signed by a judge, and we did not have children.”

When she was finally out of her marriage she felt angry. She knew that many people could not afford to live in separate places, let alone pay for the attorneys needed to navigate all the fraught legal proceedings. Feinglos, a former state government employee with a master’s degree in public policy, started researching divorce laws nationwide. “It was so confusing even for me,” she said. “This was before ChatGPT, and all the Google search results were from family attorneys saying, ‘Oh this is really complicated, you definitely need to hire us to help you.’” She has spent the years since pushing to change those laws.

North Carolina is one of a handful of states, including South Carolina and Arkansas, that require couples to live separately for a set period before they can file for no-fault divorce. Most states make couples wait after they file, a “cooling-off” period meant to give spouses a chance to change their minds. In Wyoming, it’s 20 days. In Missouri, 30. In California, couples need to wait six months, and having children can stretch the timelines further. In some states the clock only starts when one’s spouse is formally served, which means a husband or wife who’s hard to track down can add weeks to the wait before it even begins.

“The system sets people up for conflict, sets people up for war,” said Erin Levine, a former divorce lawyer who founded a company that helps people navigate divorce outside the traditional law firm model. “In some states it’s called a ‘petition,’ in some states it’s called a ‘complaint,’ the forms say ‘spouse v. spouse’ — you are being sued.”

This issue runs, inevitably, into the culture wars. Today some conservatives are trying to make it even harder to get divorced, part of a broader push to strengthen the traditional nuclear family, built on the argument that children fare better when parents stay together. Over the last few years Republican lawmakers in states like Missouri, Tennessee, and Texas have considered new restrictions on no-fault divorce, which lets a person end a marriage without proving their spouse did something wrong. Others have proposed expanding so-called covenant marriages, which require counseling before the wedding and allow divorce only for specific reasons like adultery or abuse. House Speaker Mike Johnson has long endorsed making divorce harder, and Vice President JD Vance has complained that no-fault divorce allows people to “shift spouses like they change their underwear.” (Faced with criticism, a spokesperson later said that Vance does not support changes to divorce law.) 

But as more people come forward with stories of the financial cost, family stress, and even physical danger of extended divorce proceedings, there’s a growing push to address their complaints by making it easier to separate and divorce rather than harder. In 2023, Maryland lawmakers eliminated fault-based divorce entirely, cut Maryland’s separation mandate from a year to six months, and let couples count as separated even while living under the same roof. Washington, DC, has gone further. The same year, the DC Council unanimously scrapped its requirement that couples separate before divorce, and in Virginia, a law that took effect just last month lets people get in front of a judge on the first day they separate, instead of waiting six months or a year to sort out custody, support, and who stays in the house.

The issue has gotten more attention on social media over the last few weeks, as Jen Hamilton and Hadley (Vlahos) Fairley, two bestselling authors with more than 7 million followers across Instagram and TikTok, have started speaking out about how divorce laws in their respective states affect women like them. Hamilton, who is based in North Carolina and separated from her husband in June, has blasted the “asinine, outdated, and paternalistic laws” that keep people trapped in marriages, and has been fundraising on her platforms to help women afford to escape their unsafe relationships. 

Fairley, based in Mississippi, has been recounting the many court filings, legal fees, and emotional pain she endured for nearly three years trying to end her marriage. A no-fault divorce in Mississippi requires both spouses to agree to it, and when they don’t, the only way out is to prove in court that your spouse did something wrong, like adultery or desertion. In May, after eleven days in court, a judge finally granted Fairley a divorce, determining that her ex-husband’s conduct met the state’s legal standard for “habitual cruel and inhuman treatment,” citing a DUI he lied about under oath, more than $200,000 in secret trading losses that were mostly her earnings, a cancer diagnosis he faked to get her sympathy, and months of messages the judge called harassing and manipulative. Custody and the division of their assets are still unresolved, and more trial days are set for September.

“I understand burden of proof for a murder trial, but when it’s your personal life it’s very different,” Fairley told me. “I mean, you’re having our friends and our family go on the stand and testify to what they witnessed and it’s incredibly intrusive…even my therapy notes were subpoenaed.” 

Feinglos has been watching this all, and feeling cautiously hopeful that a reform bill pending in her state’s legislature might finally gain traction. “I do believe we’re at an inflection point,” she said.

The wait itself is the danger

Until the late 1960s, ending a marriage meant proving in court that your spouse had done something the state recognized as wrong, like cheating or abandonment. The burden fell on whoever wanted out, and meeting it often meant airing intimate details that judges weighed differently depending on whether a husband or a wife was asking. Starting in 1969, when California enacted the first no-fault law, states began letting couples divorce without assigning blame. Most followed within a decade, though holdouts like New York lingered. Divorce rates, already rising, peaked around 1980.

The laws mandating divorce waiting periods carry the logic of that earlier system. States tend to justify them by saying couples might reconcile if they’re given time. States also argue that decisions about custody and property shouldn’t be made quickly in the heat of the moment. Underneath both rationales is a theory that married households are valuable to the public, especially where children are involved, and so the state has a responsibility to slow couples down rather than treating marriages like contracts either side can simply cancel. 

Critics have long argued that the first rationale doesn’t hold up, since couples rarely reconcile during the waiting period and few people end a marriage on a whim. The second, they say, ignores what the wait actually does to someone leaving an unhappy or unsafe marriage, which is put them in danger. Separation is one of the most dangerous periods in an abusive relationship, and researchers have found that homicide risk climbs when an abuser senses they are losing control. Some research suggests a court’s intervention can make things worse rather than better if it provokes retaliation without actually getting the victim away from the abuser.

This danger has become a major issue in Virginia, where the push for divorce reform has been closely tied to a horrific murder-suicide by a prominent Democratic politician that made national headlines. 

Cerina Fairfax spent nearly two years in the same house as the husband she was trying to divorce, former Lt. Gov. Justin Fairfax. Up until last month, Virginia required couples with children to be separated a year before they could file, though permitted them to spend that year under one roof, so long as they could show a judge the marriage was genuinely over. When she finally filed for divorce in July 2025, her husband — a lawyer, representing himself — argued she hadn’t specified that she intended their separation to be permanent and in January a judge agreed with the technicality. Cerina Fairfax was told she could amend her complaint and try again. At some point during the proceedings she installed cameras throughout their house.

On March 30 a judge granted her sole physical custody and ordered Justin Fairfax to move out within a month. He was still there when he shot her in the house in the middle of April and then killed himself. Their two teenagers were home, and the cameras were recording.

Virginia’s new divorce law had just been signed days earlier. Tucked into it was an order for a work group to study whether the state should scrap fault-based divorce altogether. Activists pushing officials to take that next step point to the Fairfax episode, arguing it shows the dangers of prolonged divorce proceedings with a spouse who could become unstable or threatening. The report is due to the legislature in December.

Courtenay Schwartz, the legal and policy director for the Virginia Sexual and Domestic Violence Action Alliance, told me that while the change that just took effect in Virginia is a big one, her state’s laws still make it “very onerous” to get divorced, noting that the requirement to be separated still stands. 

“If you have someone interested in dragging out the process which Justin Fairfax was, it can really get drawn out and run in the hundreds of thousands of dollars,” she said. “It’s just prohibitively expensive, especially if you are experiencing domestic violence.” 

Schwartz says Virginia Democrats, who control both chambers of the legislature and the governor’s office, have grown increasingly interested in “access to justice” issues, meaning reforms that make the legal system navigable for people who can’t afford a lawyer. This has been driven partly by a 2022 Legal Services Corporation study that found 92 percent of the civil legal problems experienced by low-income Americans received inadequate or no legal help. 

North Carolina’s governor tells Vox he backs reform

Woodson Bradley, a Democratic state senator in North Carolina, won her first race in 2024 by just 209 votes, in a district the Republican-controlled legislature had redrawn the year before. She holds one of the most competitive seats in the state.

Now Bradley is the lead sponsor of SB 626, which would cut North Carolina’s separation requirement from a year to six months and let survivors of domestic violence file for divorce immediately, with no separation at all. It’s been stalled in committee for nearly a year and a half.

The issue is personal to Bradley, who experienced domestic violence in her 20s while living in another state. “When I left I was tracked down and beaten, and there were no real stalking laws back then in the 1990s,” she told me. She later moved to North Carolina, remarried someone “who I thought was wonderful, had two kids, and then things weren’t wonderful anymore.”

Bradley soon found herself in yet another abusive, coercive relationship, fleeing with her children, an experience she describes as “the most brutal thing I’ve ever been through.” It took her years to finally get a divorce, because her ex-husband continued to contest and extend the proceedings. 

Jen Hamilton, the famous labor and delivery nurse and author of the New York Times bestselling book Birth Vibes, has been raising the issue on her platforms and talking with Bradley about changing North Carolina’s laws.

“Jen speaking out is very much changing things,” Bradley told me, adding that although the issue is very partisan in North Carolina, five Republican lawmakers have reached out to her recently about her bill. Past efforts at reform in North Carolina have failed, including in 2015, 2019, and 2021.

North Carolina’s lame-duck Senate leader Phil Berger, who lost his Republican primary in March, did not return requests for comment but a spokesperson for North Carolina’s Democratic Gov. Josh Stein told me he supports reform. 

“North Carolinians don’t need government making their life harder, especially during some of their darkest times,” they said. “The Governor is willing to work with anyone to ensure our laws are more appropriate for the world we live in today.” Last year Stein signed a bill that made habitual domestic violence a felony.

For Rebecca Feinglos, the proposals moving through Raleigh are still catching up to what she already lived through.

“I remember the line in my divorce decree allowing me to change my last name back to my maiden name, my now late father’s last name,” she said. “Every moment I had to use my married name throughout the proceedings felt like a reminder that I was still stuck in a life I didn’t want.”

It’s the act that’s defined a generation, an experience so common it’s become memeified: canceling plans. Bailing is a litmus test of sorts; who and what events you back out of says a lot about you as a person. Are you the type who commits and only bails when absolutely necessary? Or are you a frequent flake looking to change their ways? (No judgment here: The occasional canceling of plans is acceptable, and you shouldn’t feel guilty about it.)

Call it a byproduct of overscheduling, a facet of introversion, or a condition of mild social anxiety, but bailing is a popular tool in our social arsenal. Regularly deployed mere hours ahead of a previously scheduled engagement we’ve come to dread, canceling was once considered a get-out-of-obligation-free card. In recent years, though, general consensus around bowing out has seemed to shift, perhaps spurred by the growing attention paid to the dangers of social isolation or simply because being consistently bailed on feels like garbage. All of which is to say, canceling requires much more tact than simply rattling off a text 30 minutes before you’re supposed to meet up with a friend.

There are, of course, valid reasons to skip a movie night (you’re sick, for instance) and very few excuses good enough to justify not showing up to a wedding you RSVP’d to. But rather than giving in to the impulse to flake when the urge hits, it’s important to make a more considered choice based not on how much you think you’ll enjoy a social event but on the consequences of skipping. 

Consider this your canceling checklist, a bailing thought experiment, a toolkit for bowing out. Taken together, the following five questions will help inform your decision on whether to skip a social engagement.

Who are you bailing on?

Before flaking, take your audience into consideration — namely, whether this is a person you’d be comfortable inconveniencing. Because we’ve already invested significant time and energy into close relationships with family and friends, we’re more likely to want to preserve those relationships by upholding plans. This past history can influence how comfortable we are with bailing.

“How important is this person?” Julian Givi, an associate professor of marketing at West Virginia University, tells Vox. “Do I value this person’s friendship, or are they someone that I’m okay with canceling on? Have they canceled on me?”

Close friends are complicated. In a study, William Chopik, an associate professor in the Department of Psychological and Brain Sciences at Washington University in St. Louis, found that participants reported being most upset when a best friend canceled on them, compared with when a good friend or acquaintance canceled. Ironically, though, that closeness gives us latitude. People also tend to be more forgiving when close friends cancel on them, Chopik says. By virtue of knowing someone so intimately, we understand the constraints on their time and can intuit they’d only cancel for a good reason. It’s also safe to assume we’ll likely see them again soon, too.

We may feel less obligated to those we don’t know well. The participants in Chopik’s study said they’d only be “a little” upset if an acquaintance canceled plans. So, if this is someone you don’t know very well, and don’t necessarily plan to, you might feel more comfortable ditching them.

What’s the occasion? 

A monthly game night and a funeral don’t carry the same significance. You can probably guess which one is acceptable to skip. The formality of the event will give you a signal on whether it’s alright to bail. “People are more likely to cancel informal things,” Chopik says.

It’s fine to bail on a coffee hang, but think twice before ditching a wedding, funeral, retirement party, or other event of importance where someone might’ve paid money for you to be there, even if you don’t necessarily deem it a monumental occasion. “If it’s super important to this person, I’ll go, I’ll move mountains, I’ll traverse seas, I’ll travel as much as possible or inconvenience myself a lot,” Chopik says. “But then if it’s more informal or you don’t know them very well and the burden to get there is high, those things are the things that’ll lead you to likely cancel.”

While it may seem acceptable to ghost on a group occasion — who would notice you’re missing anyway? — your absence might alter the vibe. Take a bachelor or bachelorette party: If five of seven invitees back out, the celebration has shifted from a group affair into an intimate gathering. “Those last two left are in such a weird situation where it’s like, now I don’t want to go as much because it’s a smaller bachelor party,” Givi says. Your bailing signals to the stragglers that the event isn’t fun enough for everyone to attend.

How annoying is it for you to attend?

How often do we schedule a hangout only to remember later how much of a burden it’ll be to get there? The costs — financial, logistical, and energetic — all factor heavily into which plans we see through. A long and expensive commute for a short, casual hang when you’re already exhausted may not seem worth it. 

The problem is, we’re bad at predicting how much fun we’ll have. We tend to overestimate the costs and underestimate how enjoyable the event might be, which leads us to cancel plans. In reality, our worst fears almost never materialize. “If you’re really anxious about it, it’s probably not going to be as bad as you expect. And that’s a pretty consistent finding,” Ella Moeck, a lecturer at Adelaide University in South Australia, tells Vox.

Everyone’s bar for what constitutes “too far” or “too much effort” varies, though. Your canceling over a 15-minute drive across town runs the risk of pissing off a friend who doesn’t consider that a hassle at all. 

Concerning money, when people have already paid up front, they’re more likely to stick with plans. In that case, canceling would create more problems instead of quelling them. “That’s why anytime I’m planning anything, especially if it involves money, I make people Venmo me weeks in advance,” Givi says, for, say, a show or concert. 

What’s your excuse?

In his study on canceling plans, Chopik found the most reasonable excuses for canceling were being sick, dealing with a family emergency or childcare issue, or having a work obligation. The worst justifications were mentioning something better came up, not being interested in the activity, and straight-up lying. 

Surprisingly, participants weren’t sympathetic when someone canceled because of financial constraints. Chopik suspects the framing matters more than anything else: “I bet if you communicated that ‘I would’ve loved to go to this concert and spend time with you…but I just really can’t squeeze this right now,’ that’s a way more understanding excuse than being like, ‘That’s too expensive. I’m not going,’” he says.

The excuses themselves carry weight, but what they signal is also crucial. By telling a friend you’re bailing on them because you’d rather hang out with someone else, you’re communicating that they might not matter to you. But if you provide clarity about why you can’t make it and try to reschedule, that’s a sign you value the relationship. “If it’s just like, ‘I’m tired,’ come on, you committed already,” Givi says.

What are the consequences?

Canceling plans comes with potential fallout. Bowing out of a recurring group event isn’t likely to ruffle many feathers, but sending a “Sorry, can’t make it!” text minutes before a dinner reservation with out-of-town family members might not fly. Think about the position you’d leave the other party in, Givi says. “You could imagine it’s probably more acceptable the more time that there is before the event, the less meaningful the event, the less it’s putting them in a bind,” he says.

But recent research suggests these social consequences may be overblown. In an unpublished study, researchers found cancelers tend to overestimate how upset others are when they back out and underestimate how much canceling impacted others. “Realizing that canceled-on persons are more understanding than expected can reduce social stress,” the authors write. 

However, this isn’t permission to back out of events with abandon. If you do leave people in a tough spot — they need to cover your concert ticket, they’re scrambling to find another way to get to an event you said you’d drive to — be prepared for scorned parties to share some choice words about you behind your back. “There’s this social penalty, too, that sometimes if you bail, people aren’t crazy about that,” Givi says.

Being in a relationship with someone — friends, family, romantic partners — requires us to honor our commitments. To be there. If we fail to uphold that simple promise, the invites will inevitably dry up. Who wants to keep making plans with someone who seemingly doesn’t value them? How can a friendship blossom when you don’t see one another? 

“If you want a friendship, you have to honor those commitments and show up,” Chopik says. “You have to honor the non-important stuff.”

Hi readers! I’m Shayla Love, a science journalist and longtime fan of Your Mileage May Vary. I’m honored to be subbing for Sigal while she’s out on parental leave. I’ll be diving into your questions as a way to help understand human nature and our choices through multiple lenses: philosophical, psychological, and beyond. Please send me any emotional, body/brain, sociological, perceptual, or other kind of life quandaries you might have. 

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My mother is religious, and I can tell that it brings her peace of mind to think I share some of her religious views. For this reason, I currently attend church with her on Sundays. However, I hesitate to tell her directly that I do not necessarily share her beliefs, as this would likely upset her and would not substantially improve my own quality of life. 

At the same time, attending church while knowing I do not fully believe feels somewhat disingenuous. I am unsure whether continuing this practice is the more ethical choice or whether honesty, despite its potential emotional cost, would be the better path. On the other hand, would it not be selfish to prioritize my own sense of integrity over my mother’s peace of mind, especially when the “cost” to me is relatively small: attending church once a week in order to preserve this tacit understanding? 

Dear Pew-Warmer,

Your question raises two interesting issues: whether to tell your mom that you don’t share her religious beliefs and whether to still attend church with her, even if you don’t share the faith. They might seem to be part of the same quandary, but teasing them apart a little more, we’ll see that your church attendance doesn’t necessarily require as much dishonesty as you may think. 

First, no matter what you decide, it could be helpful for you to know that you’re far from alone in managing different beliefs within a family. The amount of mixed-faith families has been steadily increasing, often because — like you — children grow up to have different beliefs from their parents. And this includes people who decide to no longer follow any prescribed religion at all. A Pew Research Center survey done in 2007, for example, found that 44 percent of Americans had changed or left the religion they were raised in. Relationships between people of different religious leanings are common now, too. A different Pew survey from 2015 found that 39 percent of couples married after 2010 identified as mixed-faith (again, including people who identify as non-religious). 

How do all of these people deal with being married or related and believing such different big things? It’s not easy. In a more recent Pew survey from 2023, more than a third of parents said it was extremely or very important that their children have the same religious views as them, which is in line with your sense that your mom would like to share her faith with you. And this is where much of your tension seems to lie. But, perhaps, I can bring you some solace by sharing that the overall data on all of this is more nuanced. I reviewed some qualitative studies — which include interviews — on religion in families to hear from people on both sides of precisely what you’re grappling with. 

In general, parents do seem to wish for their kids to have the same faith as them. As a highly religious Christian father said in one study: “How to pass our belief to our next generation is a burden to me. … We want them and their next generations to have God’s blessings.” And that makes sense, especially for a parent who belongs to a faith tradition that comes with everlasting consequences for people depending on their beliefs and behaviors. 

But, of course, religion is more than a narrow set of rules and consequences. Each contains an elaborate offering of traditions, beliefs, and values. Many very religious parents responding to the same survey said they understood it was up to their children to choose whether to continue in the tradition or not and that what truly important to them was knowing that their children shared the same values. Religion served as a proxy for that. That same 2023 Pew survey referred to earlier found that the majority of religious parents thought it was more of a priority to pass on ethics and values, as well as traits like ambition and being hardworking, than religious belief alone. 

There can even be upsides for relationships when some core beliefs differ, as one 2022 study suggested. Interfaith families — by having to accommodate multiple beliefs — have the opportunity to actually become stronger. The authors concluded that such “families are not more turbulent or problematic than other family relationships” but actually had many additional strengths, like improved communication skills. 

I won’t try to predict your mom’s response based on others’ replies in a study. Nevertheless, I think these findings suggest, at the very least, that it’s not automatic that parents cannot handle it when their children don’t follow their own faith. From the experience of these families, I suggest, if you decide to be more honest with your mom about this, you should emphasize the moral qualities you have in common — and that you plan to maintain. It could be helpful to stress that your decision is a genuine one; taking any other position wouldn’t be true to what you really feel. 

No matter the outcome of this conversation, though, your quandary about whether you should go to church at all won’t be solved. You say that it might feel disingenuous or pose a problem for your integrity to attend church services if you don’t believe. That assumes that your presence at the church is endorsing a belief in God, or in the theology of that religion, or that the latter are required for the former. 

I wasn’t raised with religion, and, instead, grew up around several atheists who worked as scientists. A few had a pretty disparaging view of the belief in God, which they saw as empirically unsound. Yet, as I got older, I began to notice some streaks of religiosity in their positions, like a dedication to the idea that science is the only tool with which to understand the world, a view that’s sometimes called “scientism.” Science is an excellent way to figure out how the world works, but there are other aspects of life — like art, music, spirituality — where it can fall short. I bring this up to say that religious thinking can rear its head even in the non-religious. And within a religious framework, you may discover non-religious elements too. A sociologist from the late 19th and early 20th century, Emile Durkheim, would push back on the idea that going to church means you believe in God, which helps me understand what I saw in my family.  

Durkheim wanted to understand how religion functioned in society. He dismissed the idea that religion, at its core, was about supernatural events and God (or gods). In his 1912 book The Elementary Forms of Religious Life, he examined Australian Indigenous religions to come up with theories about what all religions had in common. He argued that religion emerges when a group of people get together and agree upon what is sacred and what is profane, and then they act in ways that support those categories.

I’ll add that Durkheim’s views on religion have been questioned over the years. For starters, he vastly oversimplified the Indigenous religions he focused on. Yet, I think one of his central ideas — that religion is primarily an expression of agreement within social groups — is useful in making the act of your going to church less about your individual endorsement and more about participating in a group with shared values. 

Durkheim didn’t think that the concepts of “sacred” and “profane” applied only to those within organized religions; it was a more general principle in how societies were organized. Secular groups like sports fans and political parties also gathered together to perform rituals about their shared definitions of what is sacred. Following Durkheim, you could see your choice as less a theological one and more a social one. There could be plenty of values at your mom’s church that mean something to you, like community, taking care of others, and acting morally. 

Durkheim’s theory does require you to be a participant, however, in upholding these values. If that doesn’t apply to you, there is still a way to engage with those with differing beliefs with curiosity, like the psychologist William James. 

His book, The Varieties of Religious Experience, was based on a series of lectures he did at the University of Edinburgh. He was assigned to do 20 talks, and he thought he would dedicate the first 10 to describing “man’s religious appetites” and the rest on various philosophical interpretations. Instead, he became so engrossed with recounting people’s religious experiences that the subject took up all of his lectures. 

James was not a very religious man himself, and so, his thirst for learning about religion is remarkable. In the introduction to The Selected Letters of William James, the novelist and literary critic Elizabeth Hardwick wrote how James’s tolerance for “nuts and cranks, his mediums and table-tappers, his faith healers and receivers of communications from the dead” sometimes confused his peers. How could a man of science be so interested in visions and conversions? 

Like Durkheim, James wasn’t focused on whether religion was true. He had very little interest in theology itself; he fixated on the psychological — the feelings that came with being religious. 

James thought that these feelings — which we all share — were the deeper source of religion. All organized religions came later; they were emotions transformed and organized. He recognized that there were true emotions at the heart of religious conventions, and that people turned to religion to solve human concerns: melancholy, uncertainty about the future, morality, the need for community, expressions of joy. Yet, he was an outsider. He didn’t require himself to be a convert in order to be curious.

James and Durkheim have different approaches, but they both offer clues as to how to turn toward shared social values and how to be curious about others’ emotional lives while not having to commit (or pretend to commit) yourself to beliefs that you don’t have. 

You say that the cost of going to church once a week would be relatively small for you, and, so, I’ll assume that your concerns don’t include participating in a religion that is openly hostile to you or your identity. It would be difficult to participate in shared sacred-making with a group of people that places you in the “profane” category. And being curious about others is a highly generous act that, if not reciprocated, feels dismissive. I hope that by opening yourself up to your mom’s emotional life that underpins her faith, she can do the same in return, even if your own interior landscape isn’t transmuting into religious belief. And it may well be that a genuine connection is what she wants — not a false one. 

A final thought related to Durkheim: He came up with a lovely concept called “collective effervescence”: when many people have the same big feelings together, and the emotions crash together into one big collective firework of expression. To see an easy example of this, watch videos of what happens at events like World Cup matches as teams and fans celebrate big wins. This experience comes about by shared feelings of any kind. If it still feels discomfiting to go to church with your mother, perhaps you can find another way to share ecstatic emotions together and come up with a new definition of the sacred.  

Bonus: What I’m reading

• Speaking of family, Jonathan Weiner writes in this ethereal piece in the American Scholar about how his robust memory skills compare with his brother’s patchier recollections as they both remember their father. 
• In Harper’s Magazine, Katie Thornton tries to learn the utopian, universal language of Esperanto. 
• And my favorite thing I read last week: an older piece of prose from the poet Elizabeth Bishop that I came across in a used bookshop in London, called “The U.S.A. School of Writing.” (It was originally published in The New Yorker.) Bishop takes a scammy job as a writing tutor over the mail and finds surprising connections with oddball students and co-workers.

This story was originally published in The Highlight, Vox’s member-exclusive magazine. To get early access to member-exclusive stories every month, join the Vox Membership program today.

Chances are good you live with another person. Over half of American adults cohabitate with their spouse or significant other. Older adults are increasingly living with roommates. Multigenerational households have more than quadrupled over the last decade. And about a third of adults under 35 live with a parent. 

If you’ve found yourself living communally at one point or another, you know that sharing space comes with its quirks and potential headaches. Who gets to use the only bathroom first in the morning? Who’s responsible for taking out the trash? Do you actually need to be friends with your roommates? 

Being a better roommate or family member isn’t just about minimizing daily annoyance — it’s about transforming your relationships and overall well-being. According to the 2025 World Happiness Report, a household of about four members is predictive of higher happiness levels and better relationships. Older adults who cohabitate are more satisfied living with others, and have higher well-being and happiness than those who live alone, research suggests.  

Whether you live with a romantic partner, roommates, parents, grandparents, or other family members, experts (including therapists, authors, friendship experts, and researchers) — who have firsthand experience of their own — have concrete tips for how to communicate, declutter, and split finances with the people you share space with. 

Responses have been edited and condensed for clarity. 

Communicate, communicate, communicate

“I will live and die on the hill of communication being the most important aspect of successfully living with other adults. That comes from my experience living with my parents in adulthood, and from working on my anthology about communal living and interdependence. If good communication can ultimately lead to progress, any challenges that come up around logistics, habits, preferences — the things people tend to think are most important to consider when sharing space with others — can be addressed. Understanding that living with other adults doesn’t require perfect compatibility, but rather a shared willingness to work at it, opens up so many doors.”

—Samantha Paige Rosen, editor of Living, Together: Reimagining Community in the Age of Disconnection

Accept everyone’s unique (and probably wrong) ways of doing chores

“How someone loads the dishwasher is the biggest differing personalities button-pusher ever. Know this. And accept it.”

—Lauren Palmer Jansen, communications coordinator for L’Arche GWDC, a community where people with and without intellectual disabilities live and work together

Get regular meetings on the calendar

“I always recommend having a designated time — weekly, monthly — for house meetings. It feels odd initially because we believe that everything with friends should happen organically. But when you’re sharing something as sacred as a home, you have to be aligned on what creates a safe and joyful experience. This also helps with any anxiety you might feel about bringing up hard topics, like washing the dishes or inviting guests over, because you have the security of knowing that there’s dedicated time to check in.”

—Danielle Bayard Jackson, friendship educator and author of Fighting For Our Friendships: The Science and Art of Conflict and Connection in Women’s Relationships

Mark your territory

“In a shared home, peace isn’t about square footage, but it’s often helped by each person having one space that’s truly their own. That single boundary, like a door you can close, is often what makes the togetherness feel like a choice you’re happy to continue making.”

—Juli Ford, multigenerational living expert and founder of Home After 50

Discuss decluttering

“Clutter is a common household stressor, and our research suggests one reason why is that people living together buy things independently but hesitate to get rid of things independently, often over-involving each other in disposal decisions. Our proposed fix: Set disposal rules up front, the same way you might set buying rules. Let each person freely toss items only they use, or create a ‘staging area’ where items sit briefly before leaving the house. People can weigh in if they want, without letting clutter linger indefinitely.”

—Peggy Liu, professor of marketing at the University of Pittsburgh School of Business, and Theresa Kwon, assistant professor of marketing at the University of Hong Kong Business School

Agree to the “uncomfortable rule”

“Roommates who want to get along will find a way to get along. The second you stop wanting to get along, the dynamics shift. Agree to the uncomfortable rule. The uncomfortable rule says that if anyone is uncomfortable, you all agree to talk about the problem and listen. This way no one needs to hide the truth when uncomfortable situations come up. This also makes it easier to have conversations instead of confrontations.”

—Harlan Cohen, author of Win or Learn: The Naked Truth About Turning Every Rejection Into Your Ultimate Success

Divide chores equitably, not equally

“Don’t divide housework equally, divide it explicitly and equitably. In an intergenerational home, people have different amounts of time, energy, and physical capacity, so the goal isn’t identical workloads but a shared agreement everyone considers fair. Use a shared system to make the work visible. Track what gets done and by whom, then check in regularly before invisible labor turns into resentment.”

—Peter Askjær Drejer, founder of Tody, a chore managing app

Get clear about money up front

“From a financial therapist perspective, one of the biggest sources of conflict in shared living situations is the meaning people attach to money, fairness, and responsibility. Talk about expectations from the very beginning. You want to reduce the possibility of resentment forming, which can often happen if there were no conversations early on discussing what is or is not acceptable behavior and what is expected of everyone within the shared space. Most often people will wait until they’re already frustrated to discuss sharing finances or household responsibilities. But it is highly unproductive to engage in a conversation when it starts emotionally charged. Instead, schedule regular check-in conversations where you discuss not only who pays for what, but also whether the current arrangement still feels fair.” 

—Kiki Jacobson, licensed mental health counselor specializing in financial therapy

Find the good in tough situations

“My best advice is to see good intentions everywhere, even if you’re experiencing bad outcomes. For the most part, no one wants to be a bad roommate, so if someone is acting in a way that’s driving you insane, you want to approach the situation as if both of you want to fix the situation. Offer help rather than accusations. And, importantly, sometimes you can help teach others how to show up to a conversation by modeling good behavior. Sometimes people just don’t know how to have a mature, helpful conversation because they’ve never done it before. Staying regulated goes a long way.”

—Katie Rose, licensed clinical social worker

Don’t compromise, get creative

“Every recurring argument is an invitation to redesign the system rather than blame the person. Stop asking who’s right and start asking, How could we make this easier? The happiest households aren’t conflict-free — they’re creative. They develop rhythms, rituals, and agreements that work for the people actually living there rather than trying to squeeze themselves into someone else’s idea of how a household should function. One person cooks while the other cleans. Mornings become a quiet zone. Everyone gets an hour alone before reconnecting. Creativity is often a far better relationship skill than compromise.”

—Jane Garnett, licensed marriage and family therapist

Invest in a white noise machine

“Get an industrial strength white noise-maker. The app on your phone won’t cut it. It needs to be the kind you find in therapy offices so you can drown out at least some of the annoying sounds around you. Keep it on all day, not just for sleeping. Buy two if needed.”

—Mary McLaughlin, licensed clinical social worker