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目标片段135年之后，教皇利奥十四世选择在同一天签署人性的伟大，显然是希望能够建立一种历史。对立利奥十三世教皇面对的是机器工业革命工厂和工业资本主义带来的社会转型。利奥十四世今天面临的是算法自动化和人工智能带来的变化。利奥十四世当初选择利奥作为自己的教皇名号，也被普遍理解为是在向利奥十三世致敬。他希望延续利奥十三世的工作，为一个新的技术时代，建立道德和政治框架。因此，人性的伟大，这份通语也不是仅仅在讨论QRGBT是不是会让人失业？
来源片段what Leo said about his choice of name after he became Pope. Leo said this about his choice of name. I chose to take the name Leo XIV, mainly because Pope Leo XIII in his historic encyclical Rarem Navarra addressed the social question in the context of the first great industrial revolution. In our own day, the church offers to everyone the treasury of her social teaching in response to another industrial revolution and to developments in the field of artificial intelligence that pose new challenges for the defense of human dignity, justice, and labor. It was actually kind
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the more I came to understand Catholicism in general, especially in sort of secular modernity as a way of navigating between categories rather than landing on anyone in particular. Interesting. You're speaking know your enemy language. In that short description. Well, this episode, we are here to discuss Pope Leo's recent encyclical Magnifica Humanitas on safeguarding the human person in the time of artificial intelligence. This was published May 15th, just over a month ago, which was the 135th anniversary of another
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完了，我发现在中文语境根本没人讨论，所以还只能是我来今天我们来讨论教皇利奥十四世最近发布的一份重要文件，以及他在美国右翼内部引起的争论。2026年5月25日，教皇利奥十四世颁布了他就任后的第一份通誉Magnifica Humanitas中文可以译为人性的伟大。他还有一个副标题论，人工智能时代对人的保护通誉是教皇面对整个天主教世界发布的正式教导文件，他的地位高于一般讲话、采访和政策声明，通常用于说明教会如何理解某个重大问题，通誉不等于其中的每一句话都具有教皇不会犯错的地位。
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1891 encyclical. I actually think, Jack, that that's exactly what we should describe right now. Because as listeners may know, may or may not know, Pope Leo XIV took his name from Pope Leo XIII, who was the author of Rarem Navarra, as you mentioned. And as Matt mentioned at the beginning of the episode, this encyclical came out on the 135th anniversary of that encyclical. And this encyclical is very much in conversation with that one, which is where Catholic social doctrine was really kind of formalized, right? So what was Rarem Navarra? And what is Leo's
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他的地位高于一般讲话、采访和政策声明，通常用于说明教会如何理解某个重大问题，通誉不等于其中的每一句话都具有教皇不会犯错的地位。天主教徒也可以对教皇的具体政治意见持有不同意见。但是对于全球十几亿天主教徒而言，他仍然代表了教会在这个问题上最具权威性的公共立场。这份通誉签署于5月15日正式颁布于5月25日。5月15日。这个日期经过了精心选择。因为135年前的1891年5月15日，教皇利奥十三世发表了现代天主教社会思想史上最重要的文件之一。
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what Leo, the 14th attitude is towards the new industrial revolution he's describing in technology and information and artificial intelligence, because his attitude towards it has some of that ambivalence and ambiguity that you're describing in his model and cyclical. And I think it makes it all the more interesting to keep in mind that that document has these ambiguities and is responsive to a revolutionary upheaval that's underway, but whose purpose or sort of telos and valence and moral status is sort of undetermined at the time. Yeah, those ambiguities are worth
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利奥十四世当初选择利奥作为自己的教皇名号，也被普遍理解为是在向利奥十三世致敬。他希望延续利奥十三世的工作，为一个新的技术时代，建立道德和政治框架。因此，人性的伟大，这份通语也不是仅仅在讨论QRGBT是不是会让人失业？或者说某一个大语言模型是否具有意识？利奥十四世提出了一个更加基础的问题。在人工智能快速发展的时代，人类应当怎样理解自己？现在有很多技术界人士，相信人工智能和人类智能之间，主要存在技术水平上的差距。
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infinite human dignity to the perils of artificial intelligence that he sees coming toward us. He writes things like this, we cannot consider AI to be morally neutral. In reality, every technical tool embodies choices and priorities through what it measures, ignores and optimizes, and how it classifies, and this is key, how it classifies people and situations. If a system is designed or used in a way that treats some lives as less worthy or excludes them without the possibility of appeal, then it is not merely a tool to be used well, since it has already introduced
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利奥十四世因此在通郁中提醒人们，不要因为机器能够模仿某些人类能力，就直接把这种模仿等同于人的理智和意识。这份通郁最关心的风险是人工智能逐渐改变人类对自己的理解。我们已经越来越习惯把思考描述成信息处理，把判断描述成概率计算，把语言和情感理解成可以通过数据复制的反应，如果这种理解持续扩张，人类可能开始按照机器的标准评价自己。到了那个时候，AI有没有真正获得意识，反而没有那么重要了。
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problem. And Leo is explicit about the fact that we must not make it permissible, quote, to entrust lethal or otherwise irreversible decisions to artificial systems. For this reason, you need to have accountability. There used to be human accountability. He'll be very explicit about the explicit applications of AI. But overall, he's also making this broader critique of this kind of technological efficiency maximizing inhuman way of thinking about what life is about, which is, I think, the core critique of this document. Yeah, I totally agree. I would just add, I think that this way of thinking about technology also
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但是，当医生坐在患者面前考虑，是否应该告诉他一个不确定的坏消息，怎样兼顾他的知情权，承受能力和家庭情况。医生面对的是一种伦理关系，医生必须对自己的决定负责AI可以提供建议。但是AI不是一个能够为决定承担责任的谁这个谁很重要。一个人犯错之后，我们可以问他为什么这样做，他原本知道什么他是否受到胁迫，他有没有能力做出其他选择？我们能够赞扬这个人，可以谴责这个人机器产生错误的输出之后，我们最终仍然要沿着程序、数据和管理链条寻找负责的人。
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And again, it's something that the vision of the American Republic was creating a government that would actually quarantine the individual from over interference and protecting the minority rights of citizens and putting limits on the government's ability to infringe on rights and all that. And at the same time, allowing for the pursuit of happiness, the pursuit of happiness is an active right. It's something that the individual, the citizen has the right to pursue happiness, not the right to receive benefits.
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那让我在这里借助天主教社会思想中的财务的普遍目的原则来分析一个美国的天主教徒会如何反思这个问题。财务的普遍目的原则，认为世界上的资源最终应当服务于所有人的生活。私人财产权，有助于人们承担责任。维持家庭也能促进生产和有效配置资源。因此它是一项真实权利。但是，财产权始终存在于共同体制中，一个人的所有权不能无限延伸到损害公共生活的程度。这不意味着政府可以任意没收私人财产，它意味着拥有财产的人需要回答。财产被用于什么目的水源、土地和空气关系到所有人的生存，国家可以对使用方式设置限制进入到数字时代之后，