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“I call myself an apocalyptic optimist. In other words, I do believe there is hope to save ourselves from the climate crisis that we have caused. However, I also believe that saving ourselves will only be possible with a mass mobilization that is driven by the pain and suffering of climate shocks around the world. A generalized sense of extreme risk can lead to peaceful and less-peaceful mass mobilizations at the levels needed to stimulate an AnthroShift. Only a global risk event (or numerous smaller events that are seen as threatening social and economic centers of power) will motivate the kind of massive social change that is needed. In other words, without a risk pivot—be it driven by social or environmental change—an AnthroShift that is large enough to respond adequately to the climate crisis and open a large enough window of opportunity postshock is improbable. 
At this point, it is impossible to predict if such a shock will come from ecological disaster, war, pandemic, or another unforeseen risk. What is certain, though, is that without such a shock that motivates an AnthroShift large enough to reorient all the sectors of society to respond meaningfully to the climate crisis, it is hard to envision the world achieving the levels of climate action needed. Instead, the best we can hope for is incremental change that does not disrupt the dominant nodes of political and economic power; such incremental change has the potential to reduce the gravity of the crisis, but it will not stop the coming climate crisis.”
– Saving Ourselves: From Climate Shocks to Climate Action

How can we make the radical social changes needed to address the climate crisis? What kind of large ecological disaster or mass mobilization in the streets needs to take place before we take meaningful climate action?

Dana R. Fisher is the Director of the Center for Environment, Community, & Equity and Professor in the School of International Service at American University. Fisher’s research focuses on questions related to democracy, civic engagement, activism, and climate politics. Current projects include studying political elites’ responses to climate change, and the ways federal service corps programs in the US are integrating climate into their work. She is a self-described climate-apocalyptic optimist and co-developed the framework of AnthroShift to explain how social actors are reconfigured in the aftermath of widespread perceptions and experiences of risk. Her seventh book is Saving Ourselves: From Climate Shocks to Climate Action.

“There’s a lot of greenwashing that's going on these days. It is great marketing. And that was really the reason why I wrote this book. I had started to see the patterns. You can start to tell them the companies that are genuinely doing it versus the companies that are just talking about it. So that was one indicator, you know, a company that would send out a press release about their goals and what they anticipated to do in the next 5 to 10 years was very different from companies who had said, you know what, this is what we've achieved. Regenerative started coming into the lexicon, the term in 2017, 2018. And regenerative means to regenerate, means to bring life into something. To sustain means to keep the status quo. And regenerative looks at things from a very holistic lens. You know, it's like if you're going to run a regenerative farm, it's all the different components of the farm and the ecosystem ideally come within the ecosystem.”

What is regenerative business? How can we create a business mindset that addresses social, economic and environmental issues?
Esha Chhabra has written for national and international publications over the last 15 years, focusing on global development, the environment, and the intersection of business and impact. Her work has been featured in The New York Times, The Economist, The Guardian, and other publications. She is the author of Working to Restore: Harnessing the Power of Business to Heal the Earth.

“I'd like to focus more on the immediate harms that the kinds of AI technologies we have today might pose. With language models, the kind of technology that powers ChatGPT and other chatbots, there are harms that might result from regular use of these systems, and then there are harms that might result from malicious use. Regular use would be how you and I might use ChatGPT and other chatbots to do ordinary things. There is a concern that these systems might reproduce and amplify, for example, racist or sexist biases, or spread misinformation. These systems are known to, as researchers put it, “hallucinate” in some cases, making up facts or false citations. And then there are the harms from malicious use, which might result from some bad actors using the systems for nefarious purposes. That would include disinformation on a mass scale. You could imagine a bad actor using language models to automate the creation of fake news and propaganda to try to manipulate voters, for example. And this takes us into the medium term future, because we're not quite there, but another concern would be language models providing dangerous, potentially illegal information that is not readily available on the internet for anyone to access. As they get better over time, there is a concern that in the wrong hands, these systems might become quite powerful weapons, at least indirectly, and so people have been trying to mitigate these potential harms.”

How can we ensure that AI is aligned with human values? What can AI teach us about human cognition and creativity?

Dr. Raphael Millière is Assistant Professor in Philosophy of AI at Macquarie University in Sydney, Australia. His research primarily explores the theoretical foundations and inner workings of AI systems based on deep learning, such as large language models. He investigates whether these systems can exhibit human-like cognitive capacities, drawing on theories and methods from cognitive science. He is also interested in how insights from studying AI might shed new light on human cognition. Ultimately, his work aims to advance our understanding of both artificial and natural intelligence.