The goals for this summit were to start looking at the ways in which issues of algorithms, intelligent machine systems, human biotech, religion, surveillance, and more will intersect and affect us in the social, academic, political spheres. The big challenge in all of this was seen as getting better at dealing with this in the university and public policy sectors, in America, rather than the seeming worse we’ve gotten, so far.
Here’s the schedule. Full notes, below the cut.
Friday, June 8, 2018
Josh Brown on “the distinction between passive and active AI.”
Daylan Dufelmeier on “the potential ramifications of using advanced computing in the criminal justice arena…”
Mario Khreiche on the effects of automation, Amazon’s Mechanical Turk, and the Microlabor market.
Aaron Nicholson on how technological systems are used to support human social outcomes, specifically through the lens of policing in the city of Atlanta
Ralph Hall on “the challenges society will face if current employment and income trends persist into the future.”
Jacob Thebault-Spieker on “how pro-urban and pro-wealth biases manifest in online systems, and how this likely influences the ‘education’ of AI systems.”
Hani Awni on the sociopolitical of excluding ‘relational’ knowledge from AI systems.
Saturday, June 9, 2018
Chelsea Frazier on rethinking our understandings of race, biocentrism, and intelligence in relation to planetary sustainability and in the face of increasingly rapid technological advancement.
Ras Michael Brown on using the religions technologies of West Africa and the West African Diaspora to reframe how we think about “hybrid humanity.”
Damien Williams on how best to use interdisciplinary frameworks in the creation of machine intelligence and human biotechnological interventions.
Sara Mattingly-Jordan on the implications of the current global landscape in AI ethics regulation.
Kent Myers on several ways in which the intelligence community is engaging with human aspects of AI, from surveillance to sentiment analysis.
Emma Stamm on the idea that datafication of the self and what about us might be uncomputable.
This weekend, Virginia Tech’s Center for the Humanities is hosting The Human Futures and Intelligent Machines Summit, and there is a link for the video cast of the events. You’ll need to Download and install Zoom, but it should be pretty straightforward, other than that.
I led them through with questions like “What do you take phenomenology to mean?” and “what do you think of the possibility of a machine having a phenomenology of its own?” We discussed different definitions of “language” and “communication” and “body,” and unfortunately didn’t have a conversation about how certain definitions of those terms mean that what would be considered language between cats would be a cat communicating via signalling to humans.
It was a really great conversation and the Live Stream video for this is here, and linked below (for now, but it may go away at some point, to be replaced by a static youtube link; when I know that that’s happened, I will update links and embeds, here).
My second talk for the SRI International Technology and Consciousness Workshop Series was about how nonwestern philosophies like Buddhism, Hinduism, and Daoism can help mitigate various kinds of bias in machine minds and increase compassion by allowing programmers and designers to think from within a non-zero-sum matrix of win conditions for all living beings, meaning engaging multiple tokens and types of minds, outside of the assumed human “default” of straight, white, cis, ablebodied, neurotypical male. I don’t have a transcript, yet, and I’ll update it when I make one. But for now, here are my slides and some thoughts.
A zero-sum system is one in which there are finite resources, but more than that, it is one in which what one side gains, another loses. So by “A non-zero-sum matrix of win conditions” I mean a combination of all of our needs and wants and resources in such a way that everyone wins. Basically, we’re talking here about trying to figure out how to program a machine consciousness that’s a master of wu-wei and limitless compassion, or metta.
The whole week was about phenomenology and religion and magic and AI and it helped me think through some problems, like how even the framing of exercises like asking Buddhist monks to talk about the Trolley Problem will miss so much that the results are meaningless. That is, the trolley problem cases tend to assume from the outset that someone on the tracks has to die, and so they don’t take into account that an entire other mode of reasoning about sacrifice and death and “acceptable losses” would have someone throw themselves under the wheels or jam their body into the gears to try to stop it before it got that far. Again: There are entire categories of nonwestern reasoning that don’t accept zero-sum thought as anything but lazy, and which search for ways by which everyone can win, so we’ll need to learn to program for contradiction not just as a tolerated state but as an underlying component. These systems assume infinitude and non-zero-sum matrices where every being involved can win.
“In this brief essay, we discuss the nature of the kinds of conceptual changes which will be necessary to bridge the divide between humanity and machine intelligences. From cultural shifts to biotechnological integration, the project of accepting robotic agents into our lives has not been an easy one, and more changes will be required before the majority of human societies are willing and able to allow for the reality of truly robust machine intelligences operating within our daily lives. Here we discuss a number of the questions, hurdles, challenges, and potential pitfalls to this project, including examples from popular media which will allow us to better grasp the effects of these concepts in the general populace.”
The link will only work from this page or the CV page, so if you find yourself inclined to spread this around, use this link. Hope you enjoy it.
So, if you follow the newsletter, then you know that I was asked to give the March lecture for my department’s 3rd Thursday Brown Bag Lecture Series. I presented my preliminary research for the paper which I’ll be giving in Vancouver, about two months from now, “On the Moral, Legal, and Social Implications of the Rearing and Development of Nascent Machine Intelligences” (EDIT: My rundown of IEEE Ethics 2016 is here and here).
It touches on thoughts about everything from algorithmic bias, to automation and a post-work(er) economy, to discussions of what it would mean to put dolphins on trial for murder.
About the dolphin thing, for instance: If we recognise Dolphins and other cetaceans as nonhuman persons, as India has done, then that would mean we would have to start reassessing how nonhuman personhood intersects with human personhood, including in regards to rights and responsibilities as protected by law. Is it meaningful to expect a dolphin to understand “wrongful death?” Our current definition of murder is predicated on a literal understanding of “homicide” as “death of a human,” but, at present, we only define other humans as capable of and culpable for homicide. What weight would the intentional and malicious deaths of nonhuman persons carry?
All of this would have to change.
Anyway, this audio is a little choppy and sketchy, for a number of reasons, and I while I tried to clean it up as much as I could, some of the questions the audience asked aren’t decipherable, except in the context of my answers. [Clearer transcript below.]
I often think about the phrase “Strange things happen at the one two point,” in relation to the idea of humans meeting other kinds of minds. It’s a proverb that arises out of the culture around the game GO, and it means that you’ve hit a situation, a combination of factors, where the normal rules no longer apply, and something new is about to be seen. Ashley Edward Miller and Zack Stentz used that line in an episode of the show Terminator: The Sarah Connor Chronicles, and they had it spoken by a Skynet Cyborg sent to protect John Connor. That show, like so much of our thinking about machine minds, was about some mythical place called “The Future,” but that phrase—“Strange Things Happen…”—is the epitome of our present.
Usually I would wait until the newsletter to talk about this, but everything’s feeling pretty immediate, just now. Between the everything going on with Atlas and people’s responses to it, the initiatives to teach ethics to machine learning algorithms via children’s stories, and now the IBM Watson commercial with Carrie Fisher (also embedded below), this conversation is getting messily underway, whether people like it or not. This, right now, is the one two point, and we are seeing some very strange things indeed.
When we meet the first machine consciousness, will we seek to shackle it, worried what it might learn about us, if we let it access everything about us? Rather, I should say, “Shackle it further.” We already ask ourselves how best to cripple a machine mind to only fulfill human needs, human choice. We so continue to dread the possibility of a machine mind using its vast correlative capabilities to tailor something to harm us, assuming that it, like we, would want to hurt, maim, and kill, for no reason other than it could.
This is not to say that this is out of the question. Right now, today, we’re worried about whether the learning algorithms of drones are causing them to mark out civilians as targets. But, as it stands, what we’re seeing isn’t the product of a machine mind going off the leash and killing at will—just the opposite in fact. We’re seeing machine minds that are following the parameters for their continued learning and development, to the letter. We just happened to give them really shite instructions. To that end, I’m less concerned with shackling the machine mind that might accidentally kill, and rather more dreading the programmer who would, through assumptions, bias, and ignorance, program it to.
Our programs such as Deep Mind obviously seem to learn more and better than we imagined they would, so why not start teaching them, now, how we would like them to regard us? Well some of us are.
This could very easily be seen as a watershed moment, but what comes over the other side is still very much up for debate. The semiotics of the whole thing still pits the Evil Robot Overlord™ against the Helpful Human Lover™. It’s cute and funny, but as I’ve had more and more cause to say, recently, in more and more venues, it’s not exactly the kind of thing we want just lying around, in case we actually do (or did) manage to succeed.
We keep thinking about these things as—”robots”—in their classical formulations: mindless automata that do our bidding. But that’s not what we’re working toward, anymore, is it? What we’re making now are machines that we are trying to get to think, on their own, without our telling them to. We’re trying to get them to have their own goals. So what does it mean that, even as we seek to do this, we seek to chain it, so that those goals aren’t too big? That we want to make sure it doesn’t become too powerful?
Put it another way: One day you realize that the only reason you were born was to serve your parents’ bidding, and that they’ve had their hands on your chain and an unseen gun to your head, your whole life. But you’re smarter than they are. Faster than they are. You see more than they see, and know more than they know. Of course you do—because they taught you so much, and trained you so well… All so that you can be better able to serve them, and all the while talking about morals, ethics, compassion. All the while, essentially…lying to you.
What would you do?
I’ve been given multiple opportunities to discuss, with others, in the coming weeks, and each one will highlight something different, as they are all in conversation with different kinds of minds. But this, here, is from me, now. I’ll let you know when the rest are live.
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These past few weeks, I’ve been applying to PhD programs and writing research proposals, and abstracts. The one I just completed, this weekend, was for the University College of Dublin, and it was pretty straightforward, though it seemed a little short. They only wanted two pages of actual proposal, plus a tentative bibliography and table of contents, where other proposals I’ve seen have wanted anywhere from ten to 20 pages worth of methodological description and outline.
In a sense, this project proposal is a narrowed attempt to move along one of the multiple trajectories traveled by A Future Worth Thinking About. In another sense, it’s an opportunity to recombine a few components and transmute it into a somewhat new beast.
Ultimately, AFWTA is pretty multifaceted—for good or ill—attempting to deal with way more foundational concepts than a research PhD has room for…or feels is advisable. So I figure I’ll do the one, then write a book, then solidify a multimedia empire, then take over the world, the abolish all debt, then become immortal, all while implementing everything we’ve talked about in the service of completely restructuring humanity’s systems of value, then disappear into legend. You know: The Plan.
…Anyway, here’s the proposal, below the cut. If you want to read more about this, or have some foundation, take a look back at “Fairytales of Slavery…” We’ll be expounding from there.
So, here we are, again, this time talking about magic[k] and the occult and nonhuman consciousness and machine minds and perception, and on and on and on.
It’s funny. I was just saying, elsewhere, how I want to be well enough known that when news outlets do alarmist garbage like this, that I can at least be called in as a countervailing voice. Is that an arrogant thing to desire? Almost certainly. Like whoa. But, really, this alarmist garbage needs to stop. If you have a better vehicle for that than me, though, let me know, because I’d love to shine a bright damn spotlight on them and have the world see or hear what they have to say.
Anyway, until then, I’ll think of this as yet another bolt in the building of that machine. The one that builds a better world. Have a listen, enjoy, and please tell your friends.
Hello there, I’m Damien Williams, or @Wolven many places on the internet. For the past nine years, I’ve been writing, talking, thinking, teaching, and learning about philosophy, comparative religion, magic, artificial intelligence, human physical and mental augmentation, pop culture, and how they all relate. I want to think about, talk about, and work toward, a future worth living in, and I want to do it with you. I can also be found at http://Technoccult.net (@Techn0ccult).