4 . Hundreds of scientists, writers and academics sounded a warning to humanity in an open letter published last December: Policymakers and the rest of us must engage openly with the risk of global collapse. Researchers in many areas have projected the widespread collapse as “a credible scenario(情景) this century”.

A survey of scientists found that extreme weather events, food insecurity, and freshwater shortages might create global collapse. Of course, if you are a non-human species, collapse is well underway.

The call for public engagement with the unthinkable is especially germane in this moment of still-uncontrolled pandemic and economic crises in the world's most technologically advanced nations. Not very long ago, it was also unthinkable that a virus would shut down nations and that safety nets would be proven so disastrously lacking in flexibility.

The international scholars’ warning letter doesn't say exactly what collapse will look like or when it might happen. Collapseology, the study of collapse, is more concerned with identifying trends and with them the dangers of everyday civilization. Among the signatories(签署者) of the warning was Bob Johnson, the originator of the “ecological footprint” concept, which measures the total amount of environmental input needed to maintain a given lifestyle. With the current footprint of humanity, “it seems that global collapse is certain to happen in some form, possibly within a decade, certainly within this century,” Johnson said in an email.

“Only if we discuss the consequences of our biophysical limits,” the December warning letter says, “can we have the hope to reduce their speed, severity and harm”. And yet messengers of the coming disturbance are likely to be ignored. We all want to hope things will turn out fine. As a poet wrote,

Man is a victim of dope(麻醉品)

In the incurable form of hope.

The hundreds of scholars who signed the letter are intent(执着) on quieting hope that ignores preparedness. “Let's look directly into the issue of collapse,” they say, “and deal with the terrible possibilities of what we see there to make the best of a troubling future.”

5 . Early fifth-century philosopher St．Augustine famously wrote that he knew what time was unless someone asked him．Albert Einstein added another wrinkle when he theorized that time varies depending on where you measure it．Today's state-of-the-art atomic（原子的） clocks have proven Einstein right．Even advanced physics can't decisively tell us what time is, because the answer depends on the question you're asking．

Forget about time as an absolute．What if，instead of considering time in terms of astronomy,we related time to ecology？What if we allowed environmental conditions to set the tempo（节奏） of human life？We're increasingly aware of the fact that we can't control Earth systems with engineering alone，and realizing that we need to moderate（调节）our actions if we hope to live in balance．What if our definition of time reflected that？

Recently，I conceptualized a new approach to timekeeping that's connected to circumstances on our planet，conditions that might change as a result of global warming．We're now building a clock at the Anchorage Museum that reflects the total flow of several major Alaskan rivers，which are sensitive to local and global environmental changes．We've programmed it to match an atomic clock if the waterways continue to flow at their present rate．If the rivers run faster in the future on average，the clock will get ahead of standard time．If they run slower，you'll see the opposite effect．

The clock registers both short-term irregularities and long-term trends in river dynamics．It's a sort of observatory that reveals how the rivers are behaving from their own temporal frame（时间框架），and allows us to witness those changes on our smartwatches or phones．Anyone who opts to go on Alaska Mean River Time will live in harmony with the planet．Anyone who considers river time in relation to atomic time will encounter a major imbalance and may be motivated to counteract it by consuming less fuel or supporting greener policies．

Even if this method of timekeeping is novel in its particulars，early agricultural societies also connected time to natural phenomena．In pre-Classical Greece，for instance，people“corrected”official calendars by shifting dates forward or backward to reflect the change of season．Temporal connection to the environment was vital to their survival．Likewise，river time and other timekeeping systems we're developing may encourage environmental awareness．

When St．Augustine admitted his inability to define time， he highlighted one of time 's most noticeable qualities：Time becomes meaningful only in a defined context．Any timekeeping system is valid，and each is as praiseworthy as its purpose．

8 . Technology seems to discourage slow, immersive reading. Reading on a screen, particularly a phone screen, tires your eyes and makes it harder for you to keep your place. So online writing tends to be more skimmable and list-like than print. The cognitive neuroscientist Mary Walt argued recently that this “new norm” of skim reading is producing “an invisible, game-changing transformation” in how readers process words. The neuronal circuit that sustains the brain’s capacity to read now favors the rapid absorption of information, rather than skills developed by deeper reading, like critical analysis.

We shouldn’t overplay this danger. All readers skim. Skimming is the skill we acquire as children as we learn to read more skillfully. From about the age of nine, our eyes start to bounce around the page, reading only about a quarter of the words properly, and filling in the gaps by inference. Nor is there anything new in these fears about declining attention spans. So far, the anxieties have proved to be false alarms. “Quite a few critics have been worried about attention span lately and see very short stories as signs of cultural decline,” the American author Selvin Brown wrote. “No one ever said that poems were evidence of short attention spans.”

And yet the Internet has certainly changed the way we read. For a start, it means that there is more to read, because more people than ever are writing. If you time travelled just a few decades into the past, you would wonder at how little writing was happening outside a classroom. And digital writing is meant for rapid release and response. An online article starts forming a comment string underneath as soon as it is published. This mode of writing and reading can be interactive and fun. But often it treats other people’s words as something to be quickly harvested as fodder to say something else. Everyone talks over the top of everyone else, desperate to be heard.

Perhaps we should slow down. Reading is constantly promoted as a social good and source of personal achievement. But this advocacy often emphasizes “enthusiastic”, “passionate” or “eager” reading, none of which adjectives suggest slow, quiet absorption.

To a slow reader, a piece of writing can only be fully understood by immersing oneself in the words and their slow comprehension of a line of thought. The slow reader is like a swimmer who stops counting the number of pool laps he has done and just enjoys how his body feels and moves in water.

The human need for this kind of deep reading is too tenacious for any new technology to destroy. We often assume that technological change can’t be stopped and happens in one direction, so that older media like “dead-tree” books are kicked out by newer, more virtual forms. In practice, older technologies can coexist with new ones. The Kindle has not killed off the printed book any more than the car killed off the bicycle. We still want to enjoy slowly-formed ideas and carefully-chosen words. Even in a fast-moving age, there is time for slow reading.

10 . Faced with an attempt by a new chatbot to imitate (模仿) his own songs, the musician Nick Cave delivered a strong response: it was “an absolutely horrible attempt”. He understood that AI was in its babyhood, but could only conclude that the true horror might be that “it will forever be in its babyhood”. While a robot might one day be able to create a song, he wrote, it would never grow beyond “a kind of burlesque (滑稽的模仿)”, because robots-being composed of data-are unable to suffer, while songs arise out of suffering.

Fans of Cave and his band will agree that his music is inimitable, but that doesn’t mean they would necessarily be able to tell the difference. A few days before Cave’s remarks, experts were asked to distinguish between four genuine artworks and their AI imitations. Their conclusions were wrong five times out of 12, and they were only unitedly right in one of the four picture comparisons.

These are party games, but they point to an unfolding challenge that must be managed as a matter of urgency because, like it or not, AI art is upon us. The arrival of the human-impersonating ChatGPT might have increased general awareness, but artists across a wide range of disciplines are already exploring its potential, with the dancer Wayne McGregor and London’s Young Vic Theatre among those who have created AI-based works.

A strongly-worded report from Communications and Digital Committee (CDC) issued a wake-up call to the government, urging it to raise its game in educating future generations of tech-savvy professionals, and tackling key regulatory challenges. These included reviewing reforms to intellectual property law, strengthening the rights of performers and artists, and taking action to support the creative sector in adapting to the disturbances caused by swift and stormy technological change.

While developing AI is important, it should not be pursued at all costs, the CDC stressed. It deplored the failure of the Department for Digital, Culture, and Media to offer a defence against proposed changes to intellectual property law that would give copyright exemption (版权豁免) to any work, anywhere in the world, involving AI text and data mining.

The challenges of AI are both philosophical, as Cave suggested, and practical. They will unfold over the short and long term. State-of-the-art creative industries have a key role to play in shaping and exploring the philosophical ones, but they must have the practical help they require to survive and be successful. They need it now.