Victoria ParkCastlebank Street
维多利亚公园Castlebank Street

说话人1 00:01
Welcome to transformations in media, culture, and society. This is lecture two media. My name is andrew hoskins. This lecture introduces the underpinning concepts. There is the claims of this area is somehow distinctive and marks transformation from what we might call a broadcast area in the 20th century to today's post broadcast digital era. It's media that certainly at the center of this world, the participants self is hyper connected to others, digital networks with new ease and scale. How will you engage with visible algorithm, manipulate attention for profit? How did this happen? Can we talk about digital type of connectivity and who benefits and loses from the dopamine has delivered by the human appendage of the smartphone.
欢迎来到媒体、文化和社会的变革。这是第二讲媒体。我叫 Andrew Hoskins。本讲座介绍了基础概念。该地区的主张在某种程度上是独特的，标志着我们从 20 世纪可能称之为广播区到今天的后广播数字时代的转变。媒体无疑是这个世界的中心，参与者自我与他人高度相连，数字网络具有新的易用性和规模。您将如何参与可见算法，操纵注意力以获取利润？这是怎么发生的呢？我们能否谈谈数字类型的连接，以及谁从智能手机的人类附属物提供的多巴胺中受益和损失。

In this lecture, we're going to look at some of the theories and histories that trace and track this relationship between us and media, communication, and society. Remember, this course is about transformation, but it's not just translations of media and communications. It's also transformations in the discipline, transformations in the theories and models that makes sense of these changes. One of the defining ideas within media studies going back to the 1950s and 1960s that has had come back in terms of enable us, enabling us to explain the connectivity between the different elements of the media environment, which we live in media in college.
在本次讲座中，我们将研究一些追溯和追踪我们与媒体、通信和社会之间关系的理论和历史。请记住，这门课程是关于转型的，但不仅仅是媒体和传播的翻译。这也是学科的转变，理论和模型的转变，才使这些变化变得有意义。媒体研究中的一个定义性想法可以追溯到 1950 年代和 1960 年代，它已经回归到使我们能够，使我们能够解释媒体环境不同元素之间的联系，我们在大学里生活在媒体中。

One of the challenges that we face with such apparently accelerating and rapidly shifting changes. Is it a great deal of existing and established? Media theory yesterday is linked with the experience of the 20 % of the scholars and teaching at that time? How much of that ages, concepts and theories are relevant and applicable to today's media ecology is something we will look at. So what happened? What I have? Who does it affect? How can we know about these changes? One of the most recently accelerating shifts is between human machine relations, especially with advances in the very accessible chat box. Generative ai is this another step change in this history of media, communication and human existence? Some of these things, some of these approaches, I think, very importantly, placed us the self at the center of our meeting, immediate % of the self. So how do we position ourselves within this media college? So the 30th, 40th, will you marry? Looks this idea me, dear me, hyphen dear, the relevant media and personal communication in the digital legs. That's one way of thinking it. America is really influential. It's called media studies 2 . 0 and I highly recommend ii think we can perhaps two taking points, 2011 a as a shift from a reliance to dependency on digital technologies and media, for entertainment, for work, for communication, for education, byebye.
面对如此明显加速和快速变化的变化，我们面临的挑战之一。是大量现有的还是已建立的？昨天的媒体理论是与当时 20% 的学者和教学的经验相联系的吗？我们将研究这些年龄、概念和理论在多大程度上与当今的媒体生态相关和适用。那么发生了什么呢？我有什么？它会影响谁？我们如何了解这些变化？最近加速的转变之一是人机关系之间的转变，尤其是随着非常易于访问的聊天框的进步。生成式人工智能是媒体、通信和人类生存历史上的又一次重大变化吗？我认为，其中一些事情，其中一些方法，非常重要的，将我们这个自我置于我们会议的中心，即直接的自我百分比。那么，我们如何在这所媒体学院中定位自己呢？那么 30 号、40 号，你会结婚吗？看这个主意我，亲爱的我，连字符亲爱的，相关媒体和个人通信在数字腿上。这是一种思考方式。美国真的很有影响力。它被称为媒体研究 2 。0 我强烈推荐 ii 认为我们也许可以拿两点，2011 a 作为从依赖到依赖数字技术和媒体、娱乐、工作、通信、教育的转变，再见。

And 2022, i'm gonna suggest you the gym. Today I offer something quite different and quite unique. There is look at, they try to explain some of these ships. Everyone runs these terms immediately deep in the television, the connected term. And finally a degenerative ai so we have to begin. And if you on the media war security course, you would have had a couple of these slides already, but they're worth go over. What does medium mean? It's aa term that is being such general common everyday used to be barely reflect on this actual meaning. So help suggestion is the ways in which technologies and practice through which discourse intervention is mediated.
而 2022 年，我将向您推荐健身房。今天，我提供一些完全不同且非常独特的东西。他们试图解释其中一些船只。每个人都立即在电视深处使用这些术语，即 Connected 术语。最后是一个退化的 AI，所以我们必须开始。如果你参加媒体战争安全课程，你已经有几张这样的幻灯片了，但它们值得一看。medium 是什么意思？这是一个如此普遍的日常术语，过去几乎没有反映出这个实际含义。所以帮助建议是技术和实践的方式，通过这些方式来介导话语干预。

So the ways in which whatever the phenomenon we're interested in is understood and made relevant to us or group of us such as society through media of the day, this notion of media ecology, then and my says associated perhaps for the worker. You personally see this quotation here, but also very famous with marshall, but clearly how media communication affects human perception, understanding, creating a value. The person ties it to survive the sense of absolute delights of media for our lives, for our experience, and possible recent definition for myself and don't talk enough for risk of hyper quality. We think a bit more about and imaginary how the meeting this is the world as it is, and how we imagine understand the media of the day, a medium, invisible, or otherwise that process of making the world intelligible.
因此，我们感兴趣的任何现象都以何种方式被理解并与我们或我们群体相关，例如通过当今的媒体、媒体生态的概念，然后和我所说的可能与工人有关。你个人在这里看到这句话，也跟 Marshall 很有名，但很清楚媒体传播是如何影响人类感知、理解、创造价值的。这个人把它绑在一起，以生存媒体对我们的生活、我们的经历以及可能的最新定义，并且没有说足够多的超质量风险。我们更多地思考和想象这次会面是世界的本来面目，以及我们如何想象理解当今的媒体，一种媒介、无形的，或者以其他方式使世界可理解的过程。

In other words, how does the dominant lenses in our life of escape the ways in which they work all behind? You can choose this camera. I think. Here's aaa number, I think, important take some meteorology. We can go back to this actual idea because you way back to head course work, to get us to understand this term, it more effectively the relationship between organisms and environment as postman. Quote, again, again, post new post right into actually kind of the formative years, the discipline of media studies, a realistic perspective of revealing men with multiple connections. I have more recently, we can say that consider more about an environment saturated by data, information, infrastructures, the human and non human in new relationships.
换句话说，我们生活中的主导镜头是如何摆脱它们背后的工作方式的呢？您可以选择此相机。我认为。我认为这是 aaa 数字，重要的是要了解一些气象学。我们可以回到这个实际的想法，因为你回到头课程作业，让我们理解这个术语，它更有效地将生物体与环境之间的关系作为邮递员。引用，再一次，发布新帖子，实际上是媒体研究的形成时期，一种揭示具有多重联系的男性的现实视角。最近，我们可以说，更多地考虑一个被数据、信息、基础设施、新关系中的人类和非人类饱和的环境。

To go back into this contrast, we marry by the broadcaster traditionally, really seriously. The kind of height, the masculine 20, the dominance of small number, large scale companies upon a broadcast model. This is about mass production of content and information, the mass distribution and mass consumption. So television is absolutely the dominant, medium, major of the broadcast error. Certainly by the end of the 20 century, the fields of media studies and communication studies kind of formed into a distinctive discipline, focusing on these ideas about production, content and reception.
回到这种对比中，我们传统上与广播公司结婚，非常认真。那种身高，阳刚的 20 岁，小规模、大型公司在广播模式下的主导地位。这是关于内容和信息的大规模生产、大规模分发和大规模消费。所以电视绝对是广播误差的主要、中等、主要因素。当然，到 20 世纪末，媒体研究和传播研究领域已经形成了一门独特的学科，专注于关于生产、内容和接收的这些想法。

But the three and defining concept reading of this area and always approach to trying to understand the media for that. But then in the 21st century, mary and the design of the digital technology is kind of a really transformative and absorbing these old media within themselves. A in a new kind of relationship, the post broadcast error completely transformed. And i'm very innocently that. But then what we need that is a new, the language, a new set of concepts, a new set of ideas, to understand this transformation. Another historical way of thinking about this is here in the sight of the thomas pattern. If you think about the broadcast era as to hiding up when it married us, I was arguing that it was actually kind of a workshop in the historical development of media history. So tom petty required him to use some parenthesis is effective and thought provoking way of signaling that the new period, so far as the digital period is in some ways, returns the one before last, just as a sentence, which means the line of thought interrupted by the parentheses.
但是这个领域的三个和定义性的概念阅读，并且总是试图理解媒体为此。但在 21 世纪，玛丽和数字技术的设计是一种真正的变革，并将这些旧媒体吸收在自身内部。A 在一种新的关系中，广播后错误完全改变了。我非常无辜。但是，我们需要的是一种新的语言、一套新的概念、一套新的思想来理解这种转变。另一种历史思考方式是托马斯模式。如果你把广播时代看作是当我们结婚时躲起来，我说它实际上是媒体历史发展中的一个研讨会。所以汤姆·佩蒂 （Tom Petty） 要求他使用一些括号是有效且发人深省的方式来表示新的时期，就数字时期而言，在某些方面，返回前一个，就像一个句子一样，这意味着被括号打断的思路。

While acknowledging that things that nonetheless moved on, in the meantime, about the intervening parentheses has influence the direction in which they are moving. And quote, thomas palace model, he roughly pays the age of print in terms of containment, technology books, cultural production, it works. Perceptions of social relations, communities, bodies, and blacks and the environment enclosures. Apprehension of the world is screwed together categories of memory as storage. But if you look at this chart, the periods kind of before, and after the purposes, the oval and the digital have in common in terms of connections, articulation, conjugation, network, systems, links, and nodes.
虽然承认尽管如此的事情仍在继续，但与此同时，关于中间括号的影响了它们的发展方向。引用托马斯宫的模型，他大致支付了印刷年龄，在遏制、技术书籍、文化生产方面，它有效。对社会关系、社区、身体、黑人和环境的认知圈限。对世界的理解被拧在一起，将记忆的类别作为存储。但是，如果你看一下这张图表，椭圆形和数字在连接、发音、共轭、网络、系统、链接和节点方面是相同的。

If you like, this is just aa re imagining and read this dream of the nature of the period in which we're going to in terms of challenges to the idea that is competing, you and distinct. It is distinct. But is it really related to a kind of communicative culture that existed before containment, before the broadcaster. So it's just to help us really just get an another theoretical and conceptual overview, really of media history.
如果你愿意，这只是重新想象和阅读这个梦想，我们将要面对的时期的性质，即对正在竞争、你和独特的想法的挑战。它是不同的。但它真的与一种在遏制之前、在广播公司之前存在的交流文化有关吗？所以，这只是为了帮助我们真正获得另一个理论和概念的概述，真的是媒体历史。

Another dominant here, this time in major studies is mediatize, asian. So once upon a time, there was the idea that the media and the societies and media was just kind of one institution within a number of dominant and important institutions in society, such as education and state. And religion and media was often classified as just one of these institutions. But livingston and others argue that actually meets meeting possession is when everything is mediated, that all the influential institutions you can name have been transformed to be constituted by media. It's something that is completely penetrating of the whole encourage is my definition, the process of shifting, interconnected, individual, social and cultural dependence on media, for me, maintain survival and growth.
另一个主导地位，这次在主要研究中是 mediatize，亚洲人。因此，曾几何时，人们认为媒体、社会和媒体只是社会中许多占主导地位和重要机构（例如教育和国家）中的一个机构。宗教和媒体通常被归类为这些机构之一。但利文斯顿和其他人认为，真正相遇的是当一切都被调解的时候，你能说出的所有有影响力的机构都已经转变为由媒体构成的。这是我的定义，是完全渗透到整个鼓励中的东西，个人、社会和文化对媒体的依赖转变、相互关联、个人、社会和文化依赖的过程，对我来说，维持生存和成长。

We'll come back to think about this term. Dependency in a moment, the sovereign society is invested in a produced treaty. And more recently, a number of scholars influential in media studies and sociology, such as nicotine angeles have, argued with a kind of avoid tense phase of this historical development of media translation. So why even digitalization identification, they argue, is a much more intensive building of media, social processes than ever before. So not really complete transformation, just a great intensive intensification and concentration of media in our lives. I write about the connected term where I think the key components of the shift, abundance, business, immediacy, contagion, and complexity.
我们再回过头来思考这个术语。依赖 在一瞬间，主权社会被投入到一个制定的条约中。最近，一些在媒体研究和社会学方面有影响力的学者，如尼古丁·安吉利斯（nicotine angeles），认为媒体翻译的这一历史发展处于一种避免紧张的阶段。那么，他们认为，为什么数字化身份识别也比以往任何时候都更密集地构建媒体和社会过程。所以，这并不是真正完全的转变，只是我们生活中媒体的一次巨大的密集强化和集中。我写的是相关的术语，我认为转变、丰富、商业、即时性、传染性和复杂性的关键组成部分。

So it's the scarlet is everywhere else in the compulsion to share compulsion, to take part compulsion, to use social media. It's contagion is important, tribal team, but also is context. How do we begin to understand the archive of the social? How do we make it intelligible when you married in the pan democracy manuscript, which is published which should be available in middle talks instead about that we're moving this media country one. But this is a really useful way. I think i'm thinking about the media, this the person individual at the center of berlin, beijing college. We are the pilot in the coffin now able to take a tour of life, information interactions and experience all guys in the program only interested ones and designs. I choose what interact with when fixed whether I create my own unique, personalized meeting, college of technologies, devices, and so on. I construct my own unique reality. Hyper connectivity makes entire world accessible to us, and we can choose to embrace anything for it.
所以，猩红无处不在，在分享、参与、使用社交媒体的强迫中无处不在。它的传染很重要，部落团队，但也要有背景。我们如何开始理解社会的档案？我们如何在泛民主手稿中让你结婚时变得清晰，该手稿已经出版，应该在中间谈话中提供，而不是关于我们正在移动这个媒体国家。但这是一个非常有用的方法。我想我在想媒体，这个人在柏林的中心，北京学院。我们是棺材里的飞行员，现在能够参观生活、信息交互并体验程序中的所有人，只对感兴趣的人和设计感兴趣。我选择在固定时与哪些交互，无论我是否创建自己的独特、个性化的会议、技术学院、设备等。我构建了自己独特的现实。超级连接让我们可以访问整个世界，我们可以选择拥抱一切。

Most pieces that we have this kind of tremendous sense of agency in terms of creating the experience, exposure through media to many different aspects of our lives and our relationships.
在大多数作品中，我们在创造体验、通过媒体接触我们生活和人际关系的许多不同方面方面都有这种巨大的能动性。

And aaa more recent take on this is william mary's mind article called shrouded wall, shrouded wall where we discuss some of the kind of shouting but maintain splintering effects of digital media. In individuals, exposure, engagement with in the context started work with current conflict more.
最近对此的解释是 William Mary 的 Mind 文章，名为 Shrouded Wall， Shrouded Wall，我们在其中讨论了一些类型的喊叫，但保持了数字媒体的分裂效果。在个人中，接触、参与在上下文中开始更多地与当前的冲突一起工作。

So you might want to think about it. 7 months seminars. What is this form of agency that marion is? Does it do we really have that much control and agency over our digital lives? And how do we know that if that is the case? Let me just summarize some of these key transformations, the connected turnaround complexity, pervasive scale, I think a very useful distinction to make is being availability and accessibility. The world of their knowledge and information is as available as it is, everything, billions and millions images at the touch of the button as a swipe of africa. But is it humanly accessible? So information and knowledge content, if you want to use that term is more valuable than to study is ever been. But what is humanly accessible and accessible? How do we come to render this astonishing new world are intelligent. So public activities, probability agreement, grabbing of attention. These were kind of key features that we should be reflected on and how we are known and known.
所以你可能想一想。7 个月的研讨会。marion 的这种代理形式是什么？我们真的对我们的数字生活有那么多的控制权和能动性吗？如果是这样的话，我们怎么知道呢？让我总结一下其中一些关键的转变，互联互通的复杂性，无处不在的规模，我认为一个非常有用的区别是可用性和可访问性。他们的知识和信息世界就像它一样可用，一切，数十亿和数百万张图像，只需按一下按钮，就像滑动非洲一样。但它是人类可以接近的吗？所以信息和知识内容，如果你想使用那个术语，它比研究更有价值。但是，什么是人类可及的和可及的呢？我们如何来渲染这个惊人的新世界是智能的。所以公共活动，概率一致，吸引注意力。这些是我们应该反思的关键特征，以及我们如何被认识和被认识。

Key issue, obviously, within the context, of this course transformations is the idea of trust and the idea of privacy. So the ways in which our engagement, our involvement in every day is the world on these places. And leaves personal data for the uses and uses of the personal data that we spread around. Who uses it and do we can and should we can. I mentioned the beginning two tipping points. 2011, some of the people we've interviewed in relation to the work of memory, apps and designers of a variety of that suggest the 2011 was a major shift. And this is reliant to depend. So the idea that . to this kind of, if you look at some of the publications around 2011, you get an idea of this different point that media was usefully augmented life in this risks to a kind of much more immerse and connected idea to depends.
显然，在这种背景下，这门课程转变的关键问题是信任的理念和隐私的理念。因此，我们参与的方式，我们每天的参与就是这些地方的世界。并留下个人数据供我们使用和利用我们传播的个人数据。谁使用它，我们可以而且应该可以。我提到了开头的两个引爆点。2011 年，我们采访过的一些与内存、应用程序和设计师相关的人表明，2011 年是一个重大转变。而这依赖于依赖。所以 .对于这种，如果你看一下 2011 年左右的一些出版物，你会对这个不同的观点有所了解，即媒体在这种风险中被有效地增强了生活，从而产生了一种更加沉浸和联系的观念。

And one of the key ways you can kind of recognize this is when you look at the many stories of this period about so called detoxification detox, the idea that we can all recognize the way dependent on on smartphones and social media in our lives. But it's not something particularly secretive or a lot of us. And you have to get stories whereby a person or journalist and switches off disconnect for a week or not with me here, disconnects from the digital world.
你可以认识到这一点的一个关键方式是，当你看到这个时期关于所谓的排毒排毒的许多故事时，我们都可以认识到我们生活中对智能手机和社交媒体的依赖。但这并不是特别隐秘的事情，也不是我们很多人的事情。你必须得到这样的故事：一个人或记者在我这里关掉一周的断线或不与我断开连接，与数字世界断开连接。

But what you find is I what you find is That they always go back. So perhaps with increasing thinking about something, guess that nation detoxification for discussion suggests something that is more addictive, something that is beyond dependency. And ii would always moving to something that is more addictive, rather just being dependent upon them. So like this or 2020 workers marks the advent of the massive growth. Consumer ai like consumer generated ai ii was always there before, but it just wasn't readily advanced, available that kind of a chapel. 2020. Is this something new and different? Is this a new transformation? Success challenge, tea and generally consumer generated ai what difference does this make?
但你发现的是我，你发现的是他们总是回去。所以，也许随着对某件事的思考越来越多，猜测讨论中的国家解毒意味着一些更容易上瘾的东西，一些超越依赖的东西。而 ii 总是会转向更容易上瘾的东西，而不是仅仅依赖他们。因此，就像 2020 年一样，工人标志着大规模增长的到来。像消费者生成的 AI ii 这样的消费者 AI 以前一直存在，但它并不容易先进，没有那种教堂。2020. 这是新的和不同的东西吗？这是新的转变吗？成功挑战，茶和一般消费者生成的 AI 有什么区别？

If you look at ai memory articles on the reading list at the end of this, at the just google, my name and ai memory, I argue that the production trails left over the last 10 or 15 years. It was something that ii was waiting to explore. It's astonishing record of ourselves and our experiences, our lives waiting to be sifted and sorted. We aggregated and regurgitate, and we used in all kinds of ways, bring that data together today. What does that mean for the nature of information and knowledge? What does that mean for the entanglement of ourselves within that? There are lots of issues. Obviously come to the fore here around privacy, violence, and the nature of men with the nature of the past. This is a past that is being produced by troubles that never actually existed. The past was never encoded into memory in the first place, but it's not being, I said what we got to take it through chapel pumps in the past.
如果你看一下本文末尾阅读清单上的 ai 内存文章，在谷歌、我的名字和 ai 内存上，我认为过去 10 年或 15 年留下的生产痕迹。这是我等待探索的东西。这是关于我们自己和我们的经历的惊人记录，我们的生活等待被筛选和分类。我们汇总和反刍，并以各种方式使用，将这些数据汇集在一起。这对信息和知识的本质意味着什么？这对我们自己在其中的纠缠意味着什么？有很多问题。显然，围绕隐私、暴力和人的本性与过去的本性一起脱颖而出。这是由从未真正存在的麻烦产生的过去。过去从一开始就没有被编码到记忆中，但它不是，我说了我们过去通过教堂泵带它的东西。

There's some way to connect to turn 2011, I think, some abundant pervasiveness immediacy, complexity of communication networks. It's astonishing view, unprecedented. This drive an ontological, shaping what media are. What? 2022. The generative ai term, if you like, large language models use transformer modules trained using these massive datas. This enables them to recognize because take predict to generate text or the contact images generated ai is the step changing in terms of not just the quality of the text images and voice recordings, and not just here the usable interfaces between human machine.
我认为，到 2011 年到来，有一些方法可以连接起来，一些丰富的普遍性、即时性、通信网络的复杂性。这是前所未有的惊人景色。这推动了一种本体论，塑造了媒体是什么。什么？2022. 生成式 AI 术语，如果您愿意，大型语言模型使用使用这些海量数据训练的 transformer 模块。这使他们能够识别，因为预测生成文本或生成的联系人图像 ai 不仅在文本图像和录音的质量方面发生了重大变化，而且不仅仅是在人机之间的可用界面方面。

But that also, there is a new kind of human like machine, nick existence. But in some ways, there is you mary's human life. For example, the ways in which chat box are increasingly very effectively conversation, the ways in which human life is being produce very effectively, which enables us to recognize it or at least before into recognizing it or being seduced into recognizing it as something that is human or this human life. What difference does that mean? The ways in which we engage with media and understand it and access information and store it and record it and keep it and do something.
但同时，还有一种新的人类机器，昵称存在。但在某些方面，这就是你玛丽的人类生活。例如，聊天框越来越非常有效地对话的方式，人类生命非常有效地产生的方式，这使我们能够识别它，或者至少在识别它或被诱惑之前识别它是人类或这个人类生活的东西。这意味着什么区别？我们与媒体互动、理解媒体、访问信息、存储、记录、保存和做某事的方式。

What we have been to be more specific. Chat box are on software really compute programs that respond to users problems with human replies as though you're engaged and i'm sure you're very familiar with using them. This is aa new background, really between the humans and computers, the shaping of reality. And this goes back to william mary's point. He made earlier in this lecture, this idea of all reality, what it means that how it is presented to us. So the key issues for our discussion is, well, what if what's most important here? First focus upon in order to understand this transformation, the technology to use companies, organizations, basically bodies, the system task that is developed applications and so on. So it's all of these that needs to inform the debate in our discussion of these transformations. And so it's not just about extended or maintain perspective, human experiences, but it's also about mimicking more human life. What are the whole array of ethical and public, political and scientific issues that we should be considering?
我们去得更具体一些。聊天框是软件，真正的计算程序，可以用人工回复来响应用户的问题，就好像您很参与一样，我相信您非常熟悉使用它们。这是一个新的背景，真正在人类和计算机之间，塑造现实。这又回到了威廉·玛丽的观点。他在本次讲座的前面提出了所有现实的概念，它意味着什么，它如何呈现给我们。因此，我们讨论的关键问题是，如果这里最重要的是什么呢？首先要关注的是要理解这种转变，技术要用到公司、组织、基本上是机构，系统任务就是开发的应用程序等等。因此，所有这些都需要为我们讨论这些转变的辩论提供信息。因此，这不仅仅是关于扩展或保持视角、人类体验，而且还涉及模仿更多的人类生活。我们应该考虑的一系列伦理和公共、政治和科学问题是什么？

Let me give you an example in the ai memory article. I argue that I actually and have as a human positive person, ok so if you talk to a company, a kind of psychologist, they will say, well, you can only recall something in memory if it was encoded in the first place.
让我在 ai 内存 一文中举个例子。我认为，我实际上是一个积极的人，好吧，如果你和一家公司交谈，或者说，他们可能会说，嗯，你只能回忆起记忆中的东西，如果它一开始就被编码了。

So if there's an experience or event that didn't enter your memory in the first place, and you can't retrieve it, it was never encoded, is not there in memory to be reproduced.
因此，如果有一个经历或事件一开始就没有进入你的记忆，你无法检索它，它从未被编码过，不在内存中可以重现。

Ai kind of turns on his head, this whole kind of path, if you like, this that was forgotten, will never even experience. It's certainly available and processable and put together both a a a in a new home. It changes what the human past is. It changes the nature of memory. And as I suggested, the biological construction is appropriated to this notion of an internal conversation with the past year in the past. You just have to google. There was deadlock. For example, you come up with lots of examples in which individuals and organizations companies are producing or enabling you to produce a dead bottle of you. Something that will resemble you in some form, whether by voice recording and or official version of yourself that will exist. Not just now, but in the future. And this to me, creates a kind of completely new mode of expressing and forming the cost a 1/3 wave memory in which the machine and the human on mixing new ways.
艾瑞有点转过头来，这整条路，如果你愿意的话，这一条被遗忘的路，甚至永远不会经历。它肯定是可用的和可加工的，并在新家中将两者放在一起。它改变了人类的过去。它改变了记忆的本质。正如我所建议的，生物结构被适用于这种与过去一年的内部对话的概念。你只需要用谷歌搜索。僵局一去。例如，您提出了许多示例，其中个人和组织公司正在生产或使您能够生产您的死瓶。以某种形式与您相似的东西，无论是通过录音还是存在您自己的官方版本。不仅是现在，而且是未来。对我来说，这创造了一种全新的表达和形成成本的 1/3 波记忆模式，其中机器和人类以新的方式混合。

The third ways are not just cognition and media, but something that makes things makes them up and makes the and this has all kinds of consequences coming back to william bearings point to begin this lecture. He suggested there was a huge rather agency in our new media ecology with itself at the center.
第三种方式不仅仅是认知和媒介，而是构成事物、构成事物和制造的东西，这会产生各种后果，回到威廉·贝尔斯（William Bearings）开始本次讲座。他认为，在我们的新媒体生态中，有一个巨大的代理机构，它本身就是以它自己为中心。

What kinds of control and what kinds of consent i'll be given to these kinds of dead box that might exist way beyond their lifestyle. And I don't know how secure is it. Can anyone hack it? Can anyone change it? Could the representational version of you in the future? We have to say something completely different to that, which you gave a consent to talk about. And there are a number of examples being used to anything, bring people back from the dead through quite easily, accessing recordings of the videos of them, a voice messages, feeding it into the ai then maybe you'd have some kind of kind of conversation on the basis of those recordings.
我将得到什么样的控制权，什么样的同意这些可能存在于他们的生活方式之外的死盒子。我不知道它有多安全。任何人都可以破解它吗？任何人都可以更改它吗？将来的你的代表性版本可以吗？我们必须说一些与你同意谈论的内容完全不同的东西。有很多例子被用于任何事情，很容易地让人们起死回生，访问他们的视频录音、语音消息，将其输入到 AI 中，然后也许你会根据这些录音进行某种对话。

What does that mean for me? What does that mean for privacy? What does that mean for the persistence of human life? In the future? Let me just give you an example that the about total memory, the idea that there's always been this kind of vision of a total memory, whereby if only we could be called everything, then somehow that gives us power that gives us control. And there were lots of these kind of tech devices in the area. Thousands, especially, but this is not a new idea at all. But if only we could record everything, we can do something with. It gives us power control. And a lot of these devices you didn't really come to merge. They were mostly not really successful, some academic uses. So this imaginary feel like a total memory of using media to we couldn't and keep and hold as much the past as possible to give us some sense of control over. Is it is no idea.
这对我意味着什么？这对隐私意味着什么？这对人类生命的持久性意味着什么？将来呢？让我给你举个例子，关于总内存，一直存在这种总内存的愿景，如果我们能被称为一切，那么不知何故，它给了我们力量，给了我们控制权。该地区有很多这种技术设备。尤其是数千人，但这根本不是一个新想法。但是，如果我们能记录下一切，我们就可以做点什么。它给了我们权力控制权。而且很多这些设备你并不是来合并的。他们大多没有真正成功，只是一些学术用途。所以这种想象的感觉就像是利用媒体的全部记忆，我们无法做到，尽可能多地保留和保留过去，以给我们一些控制感。是不知道。

But today with generative ai there's lots more companies promising. This is some kind of reality. Here we go rewind the personalized air power, but everything you've seen, so I heard your comments will wonder how you do it all. This is of more kind of business application where the software just because everything you do on your computer. So if you ever need to go back and find this is the the democrat passed my version by recording lots of conversations. This app will enable others in the future to have an effect, a conversation with you with the app here after ai so the idea and this this actually can imagine past application for people who near the end of the lives or people who are lost.
但今天有了生成式 AI，有更多的公司前景光明。这是某种现实。在这里，我们去倒带个性化 air power，但你所看到的一切，所以我听到你的评论会想知道你是怎么做到的。这是更专业的商业应用程序，其中的软件只是因为您在计算机上所做的一切。所以，如果你需要回头去发现这是民主党通过录制大量对话通过了我的版本。这个应用程序将使未来的其他人产生影响，在 ai 之后与您与您的应用程序对话，所以这个想法和这实际上可以想象过去的应用程序，适用于接近生命尽头的人或迷失的人。

Suddenly I love ones want to. And the voices again, we can reimagine them. And as if they were still here, one of the points with all of this information, all of this data about us being out there is that to send me some we can lose control for it.
突然间，我爱的人想要。再一次，我们可以重新构想它们。就好像他们仍然在这里一样，所有这些信息，所有这些关于我们在那里的数据的要点之一是，如果我给我发送一些信息，我们可能会失去对它的控制。

So there's a whole new service industry based upon forget it based upon helping you to erase information about you that is out there. New forms of memory require new forms. Another kind of summary section here. I just wanna give you some idea of the kind of collapsing, find ways of new paradoxes, of the digital and ai era, new expression about the individual. Intolerance is just key things of this course. Participation is, as I said, really important aspects. Learning in this world talks about self popularization, the idea that who he created all this information in the first place who recorded it, to be hacked, who recorded it, to challenge anonymity in ways in which the state presentation will be used about as well. It was us such as self popularization. We kind of obsessed with recording everything. And the 2 kind of processes, on the one hand, an individualization in which or the center of our own media ecology in which since we have control via a smartphone, via apps, via our capacity to weights and to choose out winning bodies, but also specification.
因此，有一个全新的服务行业基于 Forget It 它，它基于帮助您擦除有关您的信息。新形式的记忆需要新的形式。这是另一种总结部分。我只是想给你一些关于崩溃的想法，找到新的悖论的方法，数字和人工智能时代，关于个人的新表达。不宽容只是这门课程的关键内容。正如我所说，参与是非常重要的方面。在这个世界上学习谈论的是自我普及，他首先创造了所有这些信息，谁记录了这些信息，被黑客入侵，谁记录了这些信息，以国家演示的方式挑战匿名性。是我们这样的自我普及。我们有点痴迷于记录一切。而这两种过程，一方面是个性化，或者是我们自己的媒体生态的中心，因为我们可以通过智能手机、应用程序、我们的能力进行控制，并选择获胜的身体，而且还可以规范。

Yeah. Billions of people doing this, which suggests there is an incredible amount of information database, usable, trackable, vulnerable.
是的。数十亿人在这样做，这表明有大量的信息数据库可用、可追踪、易受攻击。

And surely this is absolutely the world, the generative ai has been waiting for. I shift my density to identification it, how we are known by additional trials. I think it's a big question. And I really interesting, kind of short, not quite a book, it's more a kind of polemic is the extreme self are based on complete oppressed. Extreme self has a low trigger threshold. If you look at this idea of being, if you like, data extracted about you that has this kind of separate existence, a lot of parties been extracted from you and have a larger part. You now exist everywhere and nowhere. Despite voluntary and involuntary exists independent through five senses. There's never been anything like this before, and it will continue even after you die. So get this sense of this creation of dead box. There are somehow aaa version made from your digital trials, if you like, that can have a kind of independent existence for me. And importantly, the last time on that side, it will continue even after you die.
当然，这绝对是生成式 AI 一直在等待的世界。我将我的密度转移到识别它，我们如何通过额外的试验来了解我们。我认为这是一个很大的问题。而我真的很有趣，有点短，不完全是一本书，它更像是一种争论，是极端的自我都是建立在完全被压迫的基础上的。Extreme self 的触发阈值较低。如果你愿意的话，如果你愿意的话，看看这个关于你的数据，提取的关于你的数据，有这种独立的存在，很多党派都是从你身上提取出来的，并且有更大的部分。你现在无处不在，无处不在。尽管自愿和非自愿，但通过五种感官独立存在。以前从来没有这样的事情，即使在你死后它也会继续。所以，要明白这个死盒的创造。如果你愿意，可以以某种方式从你的数字试验中制作出 aaa 版本，这对我来说可以有一种独立的存在。重要的是，最后一次在那一边，即使在你死后它也会继续。

So that notion of digital consistent in the general, ai world, I think, is really important. What does that mean for your continued existence and ideas about consent? The consent that you may give or not give for? The uses of that data? I have a new form, a new lovely form of yourself in the form of it. About and here those key things, again, capacity scale in visualization versus massive occasion.
因此，我认为，在一般的 AI 世界中，数字一致的概念非常重要。这对您的持续存在和关于同意的想法意味着什么？您可以给予或不给予的同意？这些数据的用途是什么？我有了一个新的形式，一个新的可爱的你自己。关于这些关键因素，同样，可视化中的容量规模与大型场合。

Let me sum up that in this lecture of track some of the key theories and frameworks in this constantly shifting relationship in self immediate society. And i'm not saying you have to accept any of those. They are theories and concepts, frameworks, and models. I just pulled in a few today from different disciplines. The perspectives to give you, if you like, an open view, the different models and ideas have the strength of the weaknesses. I've already suggested. We need to think about agency and the extent to which we feel lively in our application and uses of digital media. But does that mean that we fundamentally and control? Does that mean we are aware of the ways in which information and data that we share? The learning is being used and will be used in the future? Very point, I think, is really important when you - ..
让我在这次关于跟踪的讲座中总结一下，在自我直接社会中这种不断变化的关系中的一些关键理论和框架。我并不是说你必须接受其中任何一个。它们是理论和概念、框架和模型。我今天刚刚从不同的学科中招募了一些人。如果你愿意，可以给你一个开放的视角，不同的模型和想法有弱点的优点。我已经建议过了。我们需要考虑能动性以及我们在数字媒体的应用和使用中感到活跃的程度。但这是否意味着我们从根本上和控制？这是否意味着我们了解我们共享信息和数据的方式？学习成果正在被使用，将来也会被使用？我认为，当你 - ..

There's still this tension between aa 20th century media studies in the 21st century media studies, the terms like content and audience and reception. What are the terms that are? What are the key words? What are the key terms to render our current experiences intelligible? What is usable terms and concepts? And what might be think about need to jettison the form. If you like the 20 century, I suggested that there are some tipping points. I've suggested the 2011, you might say the early 20 times. This is me from a reliance to dependency. And the main point about the shift and realized the dependency to addiction more recently perhaps is the fact that we dont notice it.
20 世纪媒体研究和 21 世纪媒体研究之间仍然存在这种紧张关系，内容、受众和接受等术语。什么是术语？关键词是什么？使我们当前体验易于理解的关键术语是什么？什么是可用的术语和概念？而 might be thinking 需要抛弃形式。如果你喜欢 20 世纪，我建议有一些转折点。我建议了 2011 年，你可以说是 20 次初。这就是我从依赖到依赖。关于这种转变和最近意识到对成瘾的依赖的主要观点可能是我们没有注意到它。

So if you like historically to I think you can perhaps look at it respectively and identify is easy to identify trains By the 30th. But the question is, how is human unfolded this? How do we kind of account for the shifting relationship? Is it now, as some people argue, more about addiction, not just a dependency. And and what does that mean? And from the book the extreme self, but I I think it's really interesting idea about how extreme people are in today's major ecology. And firstly of course, social media amplify attention. So anything basically grab attention is highlighted, amplified. I am pushes clicks and social media is a business. So what does that actually do? Opinion? What does that do to experiences? What does that do to perception? And there is another others argue. But actually, in the 20th century, the mainstream media kind of presented a very middle ground, mainstream, youthful. The people had extreme views, either side of what was considered, then to be mainstream. It's important what to for you to play some of those, perhaps what that is today. But but the mainstream was it, if you like, math?
所以如果你喜欢历史，我想你也许可以分别看一下，识别很容易识别火车到 30 日。但问题是，人类是如何展开这一切的？我们如何解释这种不断变化的关系？现在是否像一些人所说的那样，更多的是关于成瘾，而不仅仅是一种依赖。这意味着什么？从这本书中可以看出，极端自我，但我认为关于当今主流生态中人们的极端程度，这是一个非常有趣的想法。首先，当然，社交媒体放大了注意力。因此，任何基本上吸引注意力的东西都会被突出显示、放大。我是推送点击，社交媒体是一门生意。那么这实际上是做什么的呢？意见？这对体验有什么影响？这对感知有什么影响？还有另一个人争论。但实际上，在 20 世纪，主流媒体呈现了一个非常中间的、主流的、年轻的。人们有极端的观点，无论是被认为是当时主流的一方。对你来说，玩其中的一些很重要，也许今天就是这样。但是，如果你愿意的话，主流是数学吗？

So there was never kind of a mention for the people. Men argues that people are always x three perspective section views. It's just that it wasn't to the century city and so many opportunities. Right? So happily. Bye, thank you by digital technology. So if you like the 20 century was perhaps not so different, the public and 20 %. It just means that our capacity to communicate and to share our views and opinions was suppressed by a mainstream ecology in the 20th century. Where is the 21st century? Its opinions abused the absolute believe. I i'll keep the communication for the very basis of the communication forms and the business models around attention, the argument, you don't know today.
所以从来没有提到过人们。Men 争辩说，人们总是 x 三个透视图。只是它不是为了这座世纪之城和这么多的机会。右？非常高兴。再见，感谢数字技术。所以如果你喜欢 20 世纪也许没有那么大的不同，公众和 20%。这只是意味着我们沟通和分享我们的观点和意见的能力被 20 世纪的主流生态所压制。21 世纪在哪里？它的观点滥用了绝对的信仰。我将保留沟通作为沟通形式和围绕注意力、争论的商业模式的基础，你今天不知道。

So have you always had extreme views? I think it's a good question to ask. So some of the key questions in the seminars, what are meeting colleges? Can we say the individual constant media ecology of the world?
那么，你一直都有极端的观点吗？我认为这是个好问题。那么研讨会中的一些关键问题，什么是会议学院？我们能说世界的个体恒定媒体生态吗？

Yeah. In this question also is this idea of agent, what are where some capacity comprehend and understand the machine process is good, absorb and take still out of data, Information. And this is not just about algorithms. It's also about personal choice that knowing talk about intense personal choice, but it was the machining ways in which we kind of lose control over that. What about the reality of the mainstream? Has that shattered? Is it physics exist whatsoever? A kind of mainstream view of the world? Or was it just something? Was it really just a myth created by the dominant broadcast area? Companies and means of communication related question that I have been covered in this lecture, but it's important for discussions. This notion of AA theory filter box and this kind of underpin some of the theories of look at today or echo chambers. That is not a new idea or a new concept.
是的。在这个问题中也是代理这个概念，哪些地方是一些能力理解和理解机器过程是好的，吸收和提取仍然的数据、信息。这不仅仅是关于算法。了解谈论强烈的个人选择也是关于个人选择的，但正是加工方式让我们失去了对它的控制。主流的现实情况如何？这破灭了吗？物理学存在吗？一种主流的世界观？还是只是什么？这真的只是占主导地位的广播领域创造的神话吗？我在本次讲座中已经介绍了与公司和通信方式相关的问题，但这对于讨论很重要。AA 理论滤光箱的概念和这种概念支撑了今天或回音室的一些理论。这不是一个新想法或新概念。

But in one of the ways in which our consumption and and begging in media and takes it into very seemingly individualized and personalized and splintered ecology, certainly to the extent that we are not exposed to particularly opposing or different views or opinions, all cultures and so on.
但是，我们的消费和乞讨在媒体上，并将其带入非常看似个性化、个性化和分裂的生态中，当然，在某种程度上，我们没有接触到特别对立或不同的观点或意见，所有文化等等。

This notion of photo bubble, cut it as come in and out fashion, I think, to some extent. And there's a number of critiques you can find in the literature around this idea. And finally, it's gonna sum up. There's some kind of key readings. Ai many articles available there. The first chapter in the Trump's media will book that is written by Catherine happen myself and William Merlin, kind of guess that some of these ideas about the nature of reality and the way reality is constructed in a kind of as trust as trump and only burns chapter five becoming exposure realities I really recommend. And that's the panda box manuscript. And that should be a lot of invisible is not legal.
我认为，这种照片气泡的概念，在某种程度上把它剪成了进进出出的时尚。你可以在围绕这个想法的文献中找到许多批评。最后，我们将总结一下。有某种关键读数。那里有很多文章。凯瑟琳和威廉·梅林 （William Merlin） 写的《特朗普媒体遗嘱》一书的第一章恰好发生，有点猜测，其中一些关于现实本质和现实构建方式的想法就像特朗普一样，只会烧掉第五章成为我真正推荐的曝光现实。这就是熊猫盒的手稿。而且那应该是很多隐形的不合法的。