  Such non-deceptive untruths are not to be confused with white lies, i.e., harmless lies (Bok 1978, 58; Sweetser 1987, 54; 52 n. 73) or prosocial lies (also called social lies), i.e., lies that do not harm social life but protect it (Meibauer 2014, 152; Sweetser 1987, 54), or fibs, i.e., inconsequential lies told for selfish reasons (Sweetser 1987, 54). White lies, prosocial lies, and fibs are all intentionally deceptive, and are all lies according to L1 (Green 2001, 169). For example, “both American and Ecuadorian cultures would probably consider Jacobo’s reply to be a white lie,” and hence deceptive, in the following case presented to Ecuadorians by linguists: “Teresa just bought a new dress. Upon trying it on for the first time, she asks her husband Jacobo, ‘Does it look good on me?’ Jacobo responds, ‘Yes’ even though he really thinks that the dress is ugly and too tight” (Hardin 2010, 3207; cf. Dynel 2011, 160). Or, to take another example, “Some people would call it a white lie to tell a dying person whatever he or she needs to hear to die in peace” (Sweetser 1987, 54). Note that both white lies and prosocial lies are to be distinguished from “lies which most people would think justified by some higher good achieved but which would not be called white lies [or prosocial lies], since their informational consequences are too major (however moral),” such as “to lie to the Gestapo about the location of a Jew” (Sweetser 1987, 54).