因为这个话题太大，不知道起什么题目，先这样并列放置。
昨天刷到天主教宗Leo XIV最近发布的通谕，花了一晚上看完了。正好最近是高考季，把许多问题串在一起总结一下。
作为中国学生，高考几乎以一种底层代码的形式塑造了大部分人的思想和心灵。然而它作为一种筛选性而非教育性的机制，在内部造成了一种零和博弈的单一价值体系，在外部否认了除了智识之外的大部分生活的意义。
这种筛选性和整个社会的脱节状态正在新的产业巨变来临时变成一道巨大的鸿沟。自动化以惊人的速度暗中塑造世界，而所有人都以为有人为此负责。其实大家都无动于衷。
不过，无论世界变成什么样子，人类永恒不变的追求和意义是什么？
本来想写许多东西，不过看完之后我觉得不能比神学院的博士写的更好了，因此将通谕的部分精华的内容摘录发布于此，由谷歌翻译转录成中文。
ENCYCLICAL LETTER
通谕
MAGNIFICA HUMANITAS
伟大人性
OF HIS HOLINESS
POPE LEO XIV
ON SAFEGUARDING THE HUMAN PERSON
IN THE TIME OF ARTIFICIAL INTELLIGENCE
Artificial intelligence 人工智能
98. It is appropriate to preface this discussion with two considerations. First, any statement regarding AI risks becoming quickly outdated, given the remarkable pace at which these systems are developing. Second, all of us, including those who design them, possess only a limited understanding of their actual functioning. Indeed, current AI systems are more “cultivated” than “built,” for developers do not directly design every detail, but instead create a framework within which the intelligence “grows.” As a result, fundamental scientific aspects — such as the internal representations and computational processes of these systems — remain, at present, unknown. There thus emerges an urgent need for a twofold commitment: on the one hand, a deepening of scientific research; on the other, the exercise of moral and spiritual discernment.
98. 在展开讨论之前，有必要先提出两点考虑。首先，鉴于人工智能系统发展迅猛，任何关于人工智能的论述都可能很快过时。其次，包括设计者在内，我们所有人对人工智能的实际运作机制都只有有限的了解。事实上，当前的人工智能系统与其说是“构建”出来的，不如说是“培育”出来的，因为开发者并非直接设计每一个细节，而是创建一个框架，让智能在其中“成长”。因此，一些基本的科学方面——例如这些系统的内部表征和计算过程——目前仍然未知。由此可见，我们迫切需要双管齐下：一方面，深化科学研究；另一方面，运用道德和精神智慧进行辨别。
99. It is not possible to provide a single, comprehensive definition of AI. What can be stated, however, is that we must avoid the misconception of equating this type of “intelligence” with that of human beings. These systems merely imitate certain functions of human intelligence. In doing so, they often surpass human intelligence in speed and computational capacity, offering tangible benefits across many fields. Yet this power remains entirely tied to data processing. So-called artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships and do not know from within what love, work, friendship or responsibility mean. Nor do they have a moral conscience, since they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences. They may imitate language, behavior and analytical skills, or even simulate empathy and understanding, but they do not understand what they produce, for they lack the affective, relational and spiritual perspective through which human beings grow in wisdom. Even when these tools are described as capable of “learning,” their way of doing so is different from that of a human person. It is not the experience of those who allow themselves to be shaped by life and grow over time through choices, mistakes, forgiveness and fidelity. Rather, it is a form of statistical adaptation based on data and feedback, which can be very effective, but does not imply inner growth.
99. 人工智能无法给出一个全面统一的定义。然而，我们可以明确指出的是，必须避免将这种“智能”等同于人类智能。这些系统仅仅模仿人类智能的某些功能。在模仿的过程中，它们往往在速度和计算能力上超越人类智能，并在许多领域带来切实的好处。然而，这种能力仍然完全依赖于数据处理。所谓的人工智能不会经历各种体验，没有身体，不会感受快乐或痛苦，不会通过人际关系而成长，也无法从内心深处理解爱、工作、友谊或责任的意义。它们也没有道德良知，因为它们不会判断善恶，不会把握事物的最终意义，也不会承担后果。它们或许能够模仿语言、行为和分析能力，甚至能够模拟同理心和理解力，但它们并不理解自己所创造的事物，因为它们缺乏人类赖以成长的情感、关系和精神视角。即使这些工具被描述为具有“学习”能力，它们的学习方式也与人类截然不同。它们并非那些允许自身受生活塑造，并通过选择、错误、宽恕和忠诚而不断成长的人的体验。相反，它们是一种基于数据和反馈的统计适应形式，这种形式可能非常有效，但并不意味着内在的成长。
A valuable tool that requires vigilance
一个需要谨慎使用的宝贵工具
100. In light of what has been said, we can better understand why AI can be a valuable tool and, at the same time, why it calls for a measured and vigilant approach. In recent years, its private use has expanded significantly, prompting growing reflection on both the opportunities it offers and the risks tied to its rapid spread. In personal use, three aspects in particular deserve careful consideration: the ease with which results are obtained, the impression of objectivity and the simulation of human communication. The speed and simplicity with which information, complex analyses, media content and practical assistance can be accessed undoubtedly makes life easier. Yet they can also encourage excessive reliance and the search for ready-made answers, and weaken personal creativity and judgment. The apparent objectivity of the responses and suggestions these systems provide can lead us to overlook the fact that they reflect the cultural assumptions of those who designed and trained them, with all their strengths and limitations. The artificial imitation of positive human communication — words of advice, empathy, friendship and even love — can be engaging and at times genuinely helpful. However, for less discerning users, it can also be misleading, creating the illusion of a relationship with a real personal subject. When words are simulated, they do not build genuine relationships, but only their appearance. The artificial imitation of care or support can become particularly risky when it enters contexts where real relationships and emotional bonds are lacking. Here, the danger is not so much that a person may believe they are communicating with another person, but rather that they may gradually lose the very desire to form genuine human connections.
100. 鉴于以上所述，我们能更好地理解人工智能为何既是宝贵的工具，又为何需要采取审慎谨慎的态度。近年来，人工智能的私人应用显著扩展，引发了人们对其机遇和快速普及所带来的风险的深入思考。在个人应用中，有三个方面尤其值得关注：获取结果的便捷性、客观性的假象以及对人类交流的模拟。信息、复杂分析、媒体内容和实用帮助的获取速度和便捷性无疑让生活更加轻松。然而，它们也可能助长过度依赖和寻求现成答案的倾向，削弱个人的创造力和判断力。这些系统提供的回复和建议看似客观，却可能让我们忽略这样一个事实：它们反映了设计和训练者的文化假设，而这些假设本身也存在优势和局限性。人工智能对积极的人类交流——例如建议、同理心、友谊甚至爱——的模仿，有时确实能吸引人，甚至带来实际的帮助。然而，对于辨别力较弱的用户来说，这种方式也可能具有误导性，让人产生与真实人物建立关系的错觉。当文字被模拟时，它们无法构建真正的关系，而仅仅营造出一种假象。当这种人为模仿的关怀或支持进入缺乏真实关系和情感纽带的情境时，风险尤其高。此时的危险不在于人们可能误以为自己在与另一个人交流，而在于他们可能会逐渐丧失建立真正人际关系的渴望。
What must not be lost
不容失去的东西
113. In reality, elevating any single dimension of human existence to an absolute is always a mistake. Indeed, disorder does not arise only from scarcity; even unchecked growth can give rise to impoverishment. In an ecosystem, balance is disrupted when one species expands at the expense of others; in human life, something similar occurs when one faculty claims to be the measure of everything. Thus, intelligence, when absolutized, overshadows other essential dimensions of life, such as affection, the will, commitment and relationships. Similarly, technical power, if left unbalanced, does not make us more capable; it makes us more isolated and more vulnerable to being dominated and excluded. This critical point does not oppose intelligence, but serves as a reminder that when intelligence becomes self-referential, its true purpose of serving life and the human person is lost.
113. 事实上，将人类存在的任何一个维度提升到绝对地位都是错误的。的确，混乱并非仅仅源于匮乏；即使是无节制的增长也可能导致贫困。在生态系统中，当一个物种以牺牲其他物种为代价扩张时，平衡就会被打破；在人类生活中，当某种能力自诩为衡量一切的标准时，也会发生类似的情况。因此，当智力被绝对化时，它会掩盖生活中其他重要的维度，例如情感、意志、责任感和人际关系。同样，如果技术能力失衡，并不会让我们变得更有能力；它只会让我们更加孤立，更容易受到支配和排斥。这一关键点并非反对智力，而是提醒我们，当智力变得自我指涉时，它服务于生命和人类的真正目的就丧失了。
114. The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function. The ability to care for one another is a fundamental dimension of our humanity, one that is learned and mastered through lived experience. Reading stories to a child, offering company to an elderly person and arranging a home so that it is welcoming are simple gestures often rooted in family life. They teach us to value care at a societal level and train us to recognize others as persons worthy of attention. Technology can also support this mutual care between people, for example, by providing tools that help us anticipate and organize things, without undermining human freedom and judgment. After all, human beings are the subjects of relationships and responsible for their own decisions.
114. 衡量一个文明的品质，并非看其手段的强弱，而是看其所能提供的关怀，看其能否将他人视为一个鲜活的生命，而不仅仅是一个工具。关爱他人的能力是我们人性的基本维度，它需要通过生活经验的学习和掌握。给孩子讲故事、陪伴老人、布置温馨的家，这些看似简单的举动往往根植于家庭生活。它们教会我们在社会层面重视关怀，并引导我们认识到他人是值得关注的人。科技也能促进人与人之间的这种互助关怀，例如，它可以提供工具帮助我们预见和安排事物，同时又不损害人类的自由和判断力。毕竟，人是关系的主体，并为自己的决定负责。
The limit, the heart and the grandeur of the human person
人类的极限、内心和伟大
118. Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them. The light of faith offers a perspective on reality that helps us recognize what we call the “contingency” of the things of this world. While it is right to strive to alleviate the suffering that marks human life, it is also wise to acknowledge our fundamental finitude.
118. 如今，我们与生命的关系似乎正处于危机之中。一切看似“局限”的事物——无能、疾病、衰老、苦难、脆弱——往往被我们主要视为需要纠正的缺陷，而非我们人性得以成熟并敞开自身与生命关系的途径。然而，我们必须记住，人类的繁荣并非克服局限，而是常常在局限中蓬勃发展。信仰之光提供了一种看待现实的视角，帮助我们认识到世间万物的“偶然性”。努力减轻人类生活中的苦难固然重要，但承认我们自身的有限性也同样明智。
119. It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God. We see this at many moments when our limits become tangible: when we face rejection, when we suffer the illness or loss of a loved one, when we encounter our own weakness or failure. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others.
119. 正是在我们自身的局限之中，以下这些品质才得以存在：同情心，以及对他人需求的真诚关怀；即便身处黑暗与失败之中，也能涌现的慷慨；灵性体验和对神的敬拜。我们常常在自身局限变得触手可及的时刻看到这些品质：当我们遭遇拒绝，当我们承受疾病或失去挚爱的痛苦，当我们面对自身的软弱或失败。奇妙的是，正是在这些时刻，我们才能发现新的智慧，真切地感受到他人的亲近。
120. Even when limitations are experienced as inner suffering, human wisdom teaches us not to deny or suppress it, but to integrate it. To eliminate suffering entirely would mean, in the end, extinguishing love and desire as well. Those who love and desire cannot avoid passing through trial and suffering; and over the years, we carry within us lessons that leave their mark like scars, the memories of a journey shaped by freedom and failure, dreams and disappointments. It is only thanks to the interplay of these elements that the wonders of the soul occur within us, allowing us to sense the richness of our humanity. [132] To renounce this adventure, both tragic and splendid, in the name of a presumed transcendence of all limits, could mean many things, but it would no longer be human.
120. 即使局限被体验为内心的痛苦，人类的智慧也教导我们不要否认或压抑它，而是要接纳它。彻底消除痛苦最终意味着爱与欲望的消亡。有爱有欲的人无法避免经历考验和苦难；随着岁月的流逝，我们内心会留下如同伤疤般的印记，那是自由与失败、梦想与失望交织而成的旅程记忆。正是由于这些元素的相互作用，灵魂的奇迹才会在我们心中发生，让我们感受到人性的丰富。 [132] 以所谓超越一切限制为名，放弃这段既悲壮又辉煌的旅程，或许意味着很多，但那将不再是人之常情。
Communication and the collective imagination
沟通与集体想象
135. In view of this, it is important to recall that communication “is not only the transmission of information, but it is also the creation of a culture.” [144] The content that circulates within digital environments shapes how people perceive the world and introduces into the collective consciousness images and narratives that direct our desires and influence our daily choices. This is “not a parallel or purely virtual world,” [145] since what originates online now becomes a part of people’s lives, especially of the youngest.
135. 鉴于此，我们必须牢记，传播“不仅是信息的传递，也是文化的创造”。 [144] 在数字环境中传播的内容塑造了人们感知世界的方式，并将引导我们欲望、影响我们日常选择的图像和叙事引入集体意识。这“并非一个平行或纯粹的虚拟世界”， [145] 因为源自网络的内容如今已成为人们生活的一部分，尤其对年轻人而言更是如此。
136. For this reason, those who control digital platforms and means of communication have a considerable ability to affect the collective imagination and to present a particular vision of reality as desirable. Such power should be constantly guided by the pursuit of truth and respect for human dignity, so that the culture fostered on the internet does not become an instrument of excessive distraction, homogenization or dominance, but rather a setting in which inner freedom and critical thought can mature.
136. 因此，那些掌控数字平台和通讯工具的人拥有相当大的能力来影响集体想象，并将某种特定的现实观塑造成理想的。这种权力应当始终以追求真理和尊重人类尊严为指导，从而使互联网上孕育的文化不至于沦为过度分散注意力、同质化或支配的工具，而是成为内心自由和批判性思维得以发展的沃土。
An educational alliance for the digital age
面向数字时代的教育联盟
139. In an era when truth is often distorted in order to serve particular interests and communication strategies, the field of education assumes decisive importance. Yet rapid technological transformations reveal just how unprepared we are on the educational level. The pervasiveness of digital media fosters a culture of immediacy and hyper-stimulation, which gives rise to fatigue, boredom and apathy concerning the effort required for seeking the truth.
139. 在真理常常被扭曲以服务于特定利益和传播策略的时代，教育领域的重要性不言而喻。然而，技术的飞速发展恰恰暴露了我们在教育层面准备不足的现状。数字媒体的普及助长了一种追求即时性和过度刺激的文化，导致人们在寻求真理的过程中感到疲惫、厌倦和冷漠。
140. Education, by contrast, is a long journey requiring patience, and therefore needs time for development and for engagement with reality beyond appearances. This is a fundamental issue because every technology shapes those who use it. Educating people about the use of AI, then, involves teaching them to decide when and for what purpose it ought not to be used. The speed and ease with which answers or summaries can be obtained risk extinguishing the desire to ask questions, which is a process that bears fruit only over time. As Plato wrote, the deepest and most important things are learned only after much time and effort, by engaging in discussion with others, “striking upon” ideas and experiences together like flint until the spark of understanding is kindled within us. [147] We must learn, then, how to exercise restraint in the use of AI and to protect our young people from the promise of the perfect machine, from that subtle temptation which renders human thought seemingly superfluous precisely when it is most needed.
140. 与之相反，教育是一段漫长的旅程，需要耐心，因此需要时间发展，也需要时间去接触表象之外的现实。这是一个根本性的问题，因为每项技术都会塑造使用它的人。因此，教育人们如何使用人工智能，就意味着教会他们如何判断何时以及出于何种目的不应使用它。获取答案或摘要的速度和便捷性可能会扼杀人们提问的欲望，而提问的过程只有经过时间的沉淀才能结出硕果。正如柏拉图所写，最深刻、最重要的事物只有在经过大量的时间和努力之后，通过与他人讨论，像燧石一样“碰撞”思想和经验，直到我们心中燃起理解的火花，才能获得。 [147] 因此，我们必须学会如何在使用人工智能时保持克制，保护我们的年轻人免受完美机器的诱惑，免受那种微妙的诱惑——这种诱惑会使人类的思考在最需要的时候显得多余。
141. In recent years, psychological and psychiatric literature has documented with growing insistence how early and unsupervised exposure to digital devices and social media can negatively impact sleep, attention span, control of emotions and relationships, especially during the most vulnerable stages of life, at times with tragic consequences. This is further aggravated by easy access to violent or degrading content that offends sensibility, to pornographic and hypersexualized material, to messages that trivialize the body and emotions, and to proposals that normalize risky behavior. Online phenomena such as grooming, blackmail and the sexual exploitation of minors are not uncommon, and are made more insidious by the use of fake profiles, algorithms that facilitate dangerous contact, and AI tools capable of manipulating images and videos. Having a personal mobile device at too early an age and using it without adult supervision can exacerbate young people’s vulnerabilities, foster addiction and expose them to isolation, bullying and cyberbullying, as well as to pressures to share intimate images or sensitive information.
141. 近年来，心理学和精神病学文献越来越强调，过早且缺乏监管地接触电子设备和社交媒体会对睡眠、注意力、情绪控制和人际关系产生负面影响，尤其是在人生最脆弱的阶段，有时甚至会造成悲剧性的后果。暴力或侮辱性内容、色情和过度性化的内容、轻视身体和情感的信息以及将危险行为正常化的提议，都加剧了这种情况。网络诱骗、勒索和性剥削未成年人等现象屡见不鲜，而虚假个人资料、促成危险接触的算法以及能够操纵图像和视频的人工智能工具的使用，更使这些现象变得隐蔽。过早拥有个人移动设备并在缺乏成人监管的情况下使用，会加剧青少年的脆弱性，助长成瘾，使他们面临孤立、欺凌和网络欺凌，以及被迫分享私密照片或敏感信息的压力。
142. It is difficult for parents by themselves to resist the influence of business models that monetize attention and time. Therefore, it is essential to form an alliance among policy-makers, educational institutions and families that is capable of concretely supporting adults in this task. Far-sighted public policies are needed to oppose the immediate interests of platforms, concentrated in a few hands, when they conflict with the wellbeing of minors. In this regard, interventions by legislators are appropriate for setting age limits, holding service providers accountable rather than shifting the whole burden of control onto families, and for providing specific protections against all forms of online sexual exploitation and violence. Thus can children and adolescents, who are entrusted to our care, be genuinely protected as a precious treasure. [148] At the same time, it is also necessary to teach children, adolescents and young people how to recognize manipulation, defend their dignity and respect that of others in digital environments. [149]
142. 父母自身很难抵制那些将注意力和时间货币化的商业模式的影响。因此，政策制定者、教育机构和家庭之间必须建立联盟，以便切实支持成年人完成这项任务。当平台的利益集中在少数人手中，并与未成年人的福祉发生冲突时，我们需要具有远见的公共政策来抵制这些利益。在这方面，立法者应采取干预措施，设定年龄限制，追究服务提供商的责任，而不是将所有控制责任转嫁给家庭，并提供针对各种形式的网络性剥削和暴力的具体保护。这样，我们才能真正保护那些托付给我们照顾的儿童和青少年，让他们成为我们珍视的宝藏。 [148] 同时，我们也必须教导儿童、青少年和年轻人如何在数字环境中识别操纵行为，维护自身尊严并尊重他人。 [149]
The central role of schools
学校的核心作用
146. The third major challenge is intellectual and concerns knowledge. Without careful attention, an educational system lacking in a love for truth may emerge, in which an incessant flow of information replaces the essential exercise of research, reflection and discernment. As knowledge becomes increasingly fragmented, it becomes difficult to grasp reality as a whole, to ask profound questions about meaning, or to develop authentic, critical and creative thought. Many educators already report signs of dehumanization, where people may “know many things” but struggle to find direction in their lives, partly due to an inability to connect information with deeper knowledge or maintain a sense of purpose. A genuinely healthy attitude is needed, requiring rhythms that incorporate silence, in-depth study, reading and judicious analysis, for without these elements inner freedom may be compromised.
146. 第三项重大挑战是智力方面的，关乎知识。若不加以重视，可能会出现一种缺乏对真理的追求的教育体系，其中无休止的信息流取代了研究、反思和辨别等基本实践。随着知识日益碎片化，人们难以把握整体现实，难以提出关于意义的深刻问题，也难以发展出真实、批判性和创造性的思维。许多教育工作者已经注意到一些非人化的迹象，人们可能“博学多识”，却难以找到人生方向，部分原因是他们无法将信息与更深层次的知识联系起来，也无法保持目标感。我们需要一种真正健康的心态，这种心态需要包含静默、深入学习、阅读和审慎分析的节奏，因为缺少这些要素，内心的自由可能会受到损害。
The dignity of work at a time of digital transition
数字化转型时期工作的尊严
150. Today, the convergence of automation, robotics and AI is rapidly transforming the very structure of work. It is said that this will bring great improvements for everyone. In reality, however, the “new ways” of working are not necessarily better, for “while AI promises to boost productivity by taking over mundane tasks, it frequently forces workers to adapt to the speed and demands of machines, rather than machines being designed to support those who work. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.” [152] Precisely in order to avoid this drift, it is necessary to design systems that are centered on the human person and not solely on performance.
150. 如今，自动化、机器人和人工智能的融合正在迅速改变工作的本质结构。人们认为这将为所有人带来巨大的改善。然而，实际上，“新的”工作方式未必更好，因为“人工智能虽然承诺通过接管繁琐的任务来提高生产力，但它常常迫使工人去适应机器的速度和要求，而不是让机器为工人服务。因此，与人工智能所宣传的好处相反，当前的技术应用方式反而会削弱工人的技能，使他们受到自动化监控，并将他们限制在僵化重复的任务中。为了跟上技术发展的步伐，工人的自主感可能会被削弱，他们被期望在工作中展现的创新能力也会受到扼杀。” [152] 正是为了避免这种转变，我们必须设计以人为本而非仅仅以绩效为中心的系统。
152. It is certainly desirable for technology to relieve humans of arduous, repetitive or dangerous tasks and to provide intelligent support for human activity. Yet, the protection of employment opportunities and the irreplaceable role of the individual must remain the general rule. The pursuit of greater profits cannot justify choices that systematically sacrifice jobs, because the human person is an end, not a means, and the economic order must remain subordinate to human dignity and the common good.
152. 科技能够减轻人类繁重、重复或危险的工作，并为人类活动提供智能支持，这固然可取。然而，保护就业机会和维护个人不可替代的作用必须始终是基本原则。追求更高利润不能成为系统性牺牲就业岗位的理由，因为人本身就是目的，而非手段，经济秩序必须服从于人的尊严和公共利益。