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Does ChatGPT have a place in the classroom? Educators worldwide are grappling with this new ubiquitous technology, fearing not only that it will facilitate cheating, but may create an over-dependence leading to cognitive decline. But the same was once said about writing.
Fifty years ago, the Aboriginal Liturgy was the first attempt by the Catholic Church in Australia to re-shape the Mass, and was the first time we had witnessed and experienced Aboriginal people expressing their Catholic faith in ways that were culturally different from our own.
At the root of questions around ChatGPT are issues of authenticity and creativity. It has the capacity to call the bluff on a society which is increasingly inclined to trade pre-digested ‘messaging’ and call it a conversation. Outsourcing self-expression to a computer forces you to ask yourself what makes a human being. Where does the machine end and where do I begin?
With the launch of ChatGPT, my initial amazement quickly gave way to unease and a sense that something essential could be about to be lost. We will need help to navigate such complexity and considering what is essential to our human nature would be an important place to start.
It is unfortunate that World Communications Day is celebrated in the middle of an election campaign. We have seen the worst of partisan media coverage, of shouting as a preferred form of communication, of endless experts promising Armageddon if the result is not to their taste. And yet we have also seen the best of media informing us of the issues that concern people in different parts of Australia. Without such public communication, for all its defects and excesses, our society would be the poorer.
If democracy relies on a shared commitment to reaching consensus, to making accommodations even as, and precisely because, I hold things dearly, sacredly, then contempt necessarily corrodes democracy. Others stop being moral agents whom I must value and seek to share public space with. How do we overcome this corrosive element in our common life?
When people gather on Remembrance Day, commemorating the cease-fire at the end of the First World War, people take great pains to remember; a small acknowledgement of the horror of war, its loss, sacrifice and suffering. And in that time, it’s also worth pausing to reflect on those for whom wartime sacrifices and suffering are a daily reality. What do these people wish to remember?
Mum had unshakeable graciousness, although her hand executing cigarette / ballet pirouettes put the fear of foreign emulsification in brothy ox tongue soups / Strong foundations based on love, respect and loyalty with times of grieving — an empath for a neighbour or relative
Change of season is upon us, / hot unseasonal days have drained us, / human sponges squeezed by the hands / of humidity, but the nights are becomingcool, a relief for bodies and minds in need / of withdrawal and replenishment of deep sleep, but in all of this there is some wakefulness, and there are some choristers returned, in these dogwatch hours.
Jonathan Freedland’s book is an extremely harrowing tour de force: at one stage I could read only a chapter at a time. But by the end I had been reminded of the power of the human spirit, and of the way in which some people, those with a sense of mission, can endure almost any trial. Resilience is a great gift.
Last week, in a pluralistic and diverse, multi-ethnic, multi-faith society, a person was considered ill-fitting for employment, not because of their track record, but because of their outward association with a mainstream religion.
There is no popular groundswell for constitutional change in the direction of a republic just at this moment. The parliamentary recess, the proclamation by the Governor General of our fealty to the new King, and the public holiday were all a bit embarrassing. The parade being over, we can go back to gawking at the Royal Family much like Americans do. The question of what monarchy means for us feels best left alone for a while.
61-72 out of 200 results.