According to body language expert Robert Phipps, the way people sleep at night actually determines a lot about the type of personality they have. Phipps has identified four sleeping positions that affect personality.

    Phipps found that worriers, those who stress the most, tend to sleep in the fetal (胎儿的) position. He found that this is the most common bedtime position, with nearly 58 percent of people sleeping on their side with knees up and head down. The more we curl up (蜷曲), the more comfort we are seeking, according to Phipps.

    The second most common position is the log. Sleeping with a straight body, with arms at each side, as if they are standing guard at Buckingham Palace, indicates stubbornness, and these people (the 28 percent who sleep this way) often wake up stiffer than when they went to sleep.

    “The longer you sleep like this, the more rigid your thinking is and you can become inflexible, which means you make things harder for yourself,” according to Phipps.

    Yearner (向往) sleepers are next on the list. About 25 percent of people sleep in this style—on their side with arms stretched out in front, looking as if they are either chasing a dream or perhaps being chased themselves. Yearners are typically their own worst critics, always expecting the best results, explained Phipps. These people often wake up refreshed and eager to face the challenges of the day ahead.

    Perhaps the most peculiar (奇怪的) of sleep styles is the freefaller position. This sleep style makes up 17 percent of the population. They sleep face down with arms stretched out. These people, according to Phipps, feel like they have little control over their life. Not only is this the strangest of sleep styles, but also the least comfortable, and people may wake up feeling tired and have no energy.

    Inconclusion, Phipps has only one more thing to add: “A good night's sleep set you up for the following day and our sleeping positions can determine how we feel when we wake.”

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    The Winter Olympics are also called The White Olympics. At this time, many colorful stamps are published to mark the great Games. The first stamps marking the opening came out on January 25th,1932 in the United States for the 3rd White Olympics. From then on, publishing stamps during the White Olympics became a rule. During the 4th Winter Olympics, a group of stamps were published in Germany in November 1936. The five rings of Olympics were drawn on the front of sportswear. It was the first time that the rings appeared on the stamps of the White Olympics.

    In the 1950's, stamps of this kind became more colorful. When the White Olympics came, the host countries as well as the non-host(非主办方)countries published stamps to mark those Games. China also published four stamps in February 1980, when the Chinese sportsmen began to take part in the White Olympics.

    Japan is the only Asian country that has ever held the White Olympics. Altogether 14,500 million stamps were sold to raise money for this sports meeting.

    Different kinds of sports were drawn on these small stamps. People can enjoy the beauty of the wonderful movements of some sportsmen.

It took multiple weddings for Christine Law to realize what she needed to do. In the summer of 2014, her schedule was packed with friends, marriage celebrations—flowers — filled occasions that got her thinking, “Where do all the flowers go after the party?” More often than not, they were thrown out. Law, then 27, was confident she could find a better use for them.

    By August, she had a plan: convince couples and companies hosting events to donate their flowers, which she would pick up and deliver within 48 hours to seniors across the city. She wanted to bring beauty into the lives of the elderly. She drew on her experience volunteering with non-profits in order to set up her own organization, which she called Floranthropie. Not having enough bouquets (花束) for all 150 people of a health center, Law asked the staff to provide a list of patients who needed cheering up most, “The first woman I approached thought it was a mistake, and that the flowers couldn't possibly be for her,” says Law. “I said they were a gift, and we talked for a half hour.”

    In addition to health centers, Floranthropie focuses on community groups devoted to the elderly. Theleme is a volunteer for Les Petits Fieres, an organization that aims to help the elderly who don't have a support system. The group receives a dozen or so bouquets from Floranthropie monthly, and then redistributes them. “Our motto is 'flowers before bread,” says Theleme. “We don't focus on primary care, but rather on nourishing (滋养) the spirit. Floranthropie helps that. It's amazing what a big difference a small bouquet can make.”

    In the beginning, most of Floranthropie's donations came through word of mouth. These days, Law receives messages from strangers via her organization's Facebook page and has connected with corporations and flower wholesalers. Law hopes to expand Floranthropie nationally, but at this point is happy to be able to oversee each delivery personally.

    The stories we share with one another are important. They show wisdom and provide inspiration. They are important to our development. But sometimes people choose not to tell.

    Consider the negative effects of not sharing a story in the news: People are wondering if public health officials are holding back too much information about the recent outbreak of Ebola.

    There is a danger in holding back stories that ought to be told. Bobette Buster said it like this, "The fact is, history has shown us that stories not told can become like a dangerous genie (妖怪) left in a bottle. When they are finally uncorked, their power to destroy is set free."

    There are a number of reasons why we hide parts of our story: they often show our weaknesses or expose our disadvantages; they require courage and strength to share; and of course, there are some stories that should be kept secret—especially those that embarrass someone else.

    Most of us have two selves: the one we display on the outside and the one we actually are on the inside. And the better we get at hiding the stories that show our true selves, the more damage we may be causing to ourselves and to others.

    Honesty and openness is important: it proves we are trustworthy. It displays we are human. We are not perfect or better. It highlights the importance of hard work and personal development. Hard work may not allow us to overcome our disadvantages completely. But with hard work, we do not have to be restricted to our mistakes.

    Does this mean we admit every weakness, every disadvantage, and every secret regret to everybody we meet? No, of course not. There is a time and a place and a certain level of relationship necessary for some stories to be told in an appropriate manner.

Landscape architect Kotchakorn Voraakhom has designed a new green roof on the Rangsit Campus of Thammasat University, about 25 miles north of central Bangkok, Thailand. Her imaginative work challenges the common thinking that urbanization has a negative impact on the planet, whether flooding, excess（过度的） energy use, disrupted biodiversity or the heat island effect.

The 236,806-square-foot structure, which opened in December 2019, includes a flood water management system and Asia's largest rooftop organic farm. It combines modern landscape architecture with traditional agricultural knowledge, creating a green and friendly environment.

The green roof, containing an H-shaped landscape, looks like a futuristic hill with a brick building beneath it. The hill features a complex pattern of zigzagging terraces（之字形梯田） of planted beds, leading all the way down to the bottom. When rainwater hits the roof, it flows down the zigzags while being absorbed by the soil in the beds. The excess water is directed into four storage ponds—with a capacity of up to 3 million gallons. The process slows down the flow speed of rainwater runoff compared to a normal concrete rooftop. This keeps the area from flooding during heavy rains.

The roof's terraces are filled with organically grown crops, including a drought tolerant variety of rice, many local vegetables and herbs. The farm can supply the canteens on campus with a large amount of rice, herbs and vegetables a year. The food waste is composted （把……制成堆肥） to make the soil of the farm richer, and water from the storage ponds is used to water plants, creating an entirely localized and circular system.

 The farm serves as an outdoor classroom and a source of local jobs, too. Farmers offer workshops on sustainable agriculture and nutrition as part of the university's sustainability course. "Students and community members are invited to participate in seasonal seeding, harvesting, and soon," says Voraakhom. "The urban farm is training a new generation of organic farmers with real-world skills. It also promotes a sense of community."

A new study examined scientists' peer reviews, or researchers' official statements on others' work, across multiple AI-related conferences. At one such conference, those peer reviews used the word "meticulous" — a buzzword often associated with generative A.I., like ChatGPT — almost 3,400 percent more than the previous year. Other major conferences showed similar patterns. In other words, many researchers were handing, at least, parts of their peer review over to A.I.

What's going on in science is a slice of a much bigger problem. Any viral post on social media now almost certainly includes A.I.-generated elements. There are synthetic videos for children on YouTube, like music videos about parrots where the birds have eyes within eyes, singing in an unnatural voice. The narratives make no sense, and characters appear and disappear randomly.

As a neuroscientist, this worries me. Isn't it possible that human culture contains within it cognitive micronutrients — things like reasonable sentences, narrations and character continuity — that developing brains need? Einstein supposedly said: "If you want your children to be intelligent, read them fairy tales. If you want them to be very intelligent, read them more fairy tales." But what happens when a child is consuming mostly A.I.-generated waste? We find ourselves in the middle of a vast developmental experiment.

A.I.'s cultural pollution is driven by a desire to fill the Internet's appetite for content as cheaply as possible, which in turn pollutes our culture. And despite public appeals to act against it, A.I. companies are dragging their feet because it goes against the industry's bottom line to have detectable products, which they fear might weaken the model's performance, although there is no current evidence.

To deal with this general refusal to act, we need a Clean Internet Act. Perhaps the simplest solution would be to force built-in watermarking to A.I. generated outputs, like patterns not easily removable. Just as the 20th century required action to protect the shared environment, the 21st century is going to require actions to protect a different but equally critical resource: our shared human culture.