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Robots are writing more of what we read on the internet. And artificial intelligence (AI) writing tools are becoming freely available for anyone, including students, to use.
In a period of rapid change, there are enormous ethical implications for post-human authorship — in which humans and machines collaborate. The study of AI ethics needs to be central to education as we increasingly use machinegenerated content to communicate with others.
AI robot writers, such as GPT-3 (Generative Pre-trained Transformer) take seconds to create text that seems like it was written by humans. In September, 2020 GPT-3 wrote an entire essay in The Guardian to convince people not to fear artificial intelligence. As recently as 2019, this kind of technology seemed a long way off. But today, it is readily available.
Of course, there’s the issue of cheating on essays and other assignments. School and university leaders need to have difficult conversations about what constitutes “authorship” and “editorship” in the post-human age. We are all (already) writing with technological devices, even just via spelling and grammar checkers.
(https://theconversation.com. Adaptado)
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Education in a language which is not the first language of the learner is as old as education itself. As individuals from different language groups have lived together, some have been educated in an additional language. This is as true of Ancient Rome as it is of the increasingly multilingual societies being created through mobility and globalization in the 21th century.
Two thousand years ago, provision of an educational curriculum in an additional language happened as the Roman Empire expanded and absorbed Greek territory, language and culture. Families in Rome educated their children in Greek to ensure that they would have access to not only the language, but also the social and professional opportunities it would provide for them in their future lives, including living in Greek-speaking educational communities. This historical experience has been replicated across the world through the centuries, and is now particularly true of the global uptake of English language learning.
Researchers and educators have sought new practices in education that will suit the demands of the present day. Globalization and the forces of economic and social convergence have had a significant impact on who learns which language, at what stage in their development, and in which way. The driving forces for language learning differ according to country and region, but they share the objective of wanting to achieve the best possible results in the shortest time. This need has often dovetailed with the need to adapt content-teaching methodologies so as to raise overall levels of proficiency.
(COYLE, Do; HOOD, Philip; MARSH, David. 2010. Adaptado)
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Segundo Kramasch (2024), o conceito de competência intercultural recebeu um novo significado por meio do uso de comunicação mediada por computadores (CMC), com o objetivo de promover a interação na L2 entre falantes nativos e não nativos da língua e entre falantes não nativos, e de capacitá-los a ter acesso a e manipular ambientes culturais não nacionais.
O acesso direto a falantes da L2 e a imersão cultural promovida pela CMC realçam a ilusão do imediatismo semiótico e a autenticidade cultural. Entretanto, não conduziu, necessariamente, a uma exploração profunda de diferenças culturais. A comunicação intercultural online enfatizou a participação em comunidades online, a colaboração, a solução conjunta de problemas e o desenvolvimento de identidades híbridas que tanto independem das coações sociais do mundo real, quanto ficam sujeitas às pressões sociais e às coações coletivas das comunidades online. Não é à toa que há um número crescente de linguistas aplicados que estão ávidos a trazer a história, a memória e os aspectos subjetivos da aprendizagem de línguas de volta à sala de aula, bem como uma reflexão sobre o significado de operar entre línguas, a partir do background cultural do próprio indivíduo.
(Kramasch, C. 2024. Adaptado)