AI Photo Manipulation and the Social Construction of Reality

Photo with JK made with Gemini

     One of today’s most prominent trends is photo manipulation using Artificial Intelligence (AI) platforms. These technologies can alter image angles, reshape features, change colors, or even adjust the expression of a person in a photograph. The results are often astonishing, making it possible for individuals to create portraits, avatars, and professional-quality images with minimal cost.

    Platforms like Gemini highlight this transformation. Users can simply enter a description, and the AI generates a precise and tailored result. Whatever words are placed into the system become visualized in an instant. For many, this has opened opportunities that once required professional photography, studios, or expensive editing software.

With some drop of KPOP :)

With some famous pop artist

    I have experienced this myself. Because my budget goes toward daily necessities, I cannot afford professional photoshoots. Yet AI allows me to capture meaningful images that reflect milestones and memories. One Filipino netizen shared that they recreated lost family portraits through AI after floods destroyed their photo albums. In a country prone to natural disasters, such as typhoons and heavy rains, preserving physical documents is a real challenge. Here, AI provides not only convenience but also a way of restoring identity and memory.

I have created a photo of my late Papa

    Still, this trend carries deeper implications. As with any technology, AI can be misused. The manipulation of images and symbols can distort reality, making it harder for society to distinguish truth from fabrication. As Berger and Luckmann (1966) argue in The Social Construction of Reality, what people accept as “real” is often shaped through shared symbols, language, and social practices. If these shared symbols are manipulated through AI, the very foundation of our social reality can be undermined.

    This becomes even more concerning in the political arena. In the Philippines, disinformation campaigns are increasingly fueled by AI-generated content. Deep fakes and fabricated images spread rapidly across social media, inflaming rivalries and eroding trust in institutions (Beltran, 2025). As Jean Baudrillard (1994) warned in his concept of hyperreality, we may begin to live in a world where representations and simulations replace reality itself, making it impossible to tell truth from fiction. Erving Goffman’s (1959) theory of the presentation of self also applies here. Just as individuals curate their public identities in social interactions, AI photo manipulation allows people to construct digital versions of themselves that may not reflect their authentic reality. While this can be empowering, it also raises questions about authenticity, identity, and trust.

    Moreover, researchers note that AI-generated images can reinforce stereotypes. Studies show that text-to-image platforms often replicate biases about gender, race, and culture at scale (Bianchi et al., 2022). Without critical awareness, users risk adopting these distorted images as “normal,” further entrenching social inequalities.

    Ultimately, AI’s purpose should not be to replace reality but to enhance humanity. By combining technological innovation with ethical reflection, society can harness AI’s potential while safeguarding the truth that binds communities together.

    Despite these risks, AI is not inherently destructive. If guided by ethical use, it can restore lost memories, democratize creative expression, and expand access to visual representation. The challenge lies in ensuring AI contributes to truth and dignity rather than undermining them. As Proverbs 12:22 reminds us, “The Lord detests lying lips, but he delights in people who are trustworthy.” Our task is to cultivate wisdom, responsibility, and discernment in engaging with these technologies.

REFERENCES:

Baudrillard, J. (1994). Simulacra and simulation. University of Michigan Press.

Beltran, S. (2025, July 19). Disinformation and AI-generated content drive growing partisan divide, Philippines. South China Morning Post. https://www.scmp.com/week-asia/politics/article/3318818/disinformation-and-ai-generated-content-drive-growing-partisan-divide-philippines

Berger, P. L., & Luckmann, T. (1966). The social construction of reality: A treatise in the sociology of knowledge. Anchor Books.

Bianchi, F., Kalluri, P., Durmus, E., Ladhak, F., Cheng, M., Nozza, D., … Caliskan, A. (2022). Easily accessible text-to-image generation amplifies demographic stereotypes at large scale. arXiv preprint arXiv:2211.03759. https://arxiv.org/abs/2211.03759

Goffman, E. (1959). The presentation of self in everyday life. Anchor Books.

Ma’arif, A. (2025). Social, legal, and ethical implications of AI-generated content. Journal of Responsible Technology, 15, 100–114. https://www.sciencedirect.com/science/article/pii/S2590291125006102