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2017 SRI Technology and Consciousness Workshop Series Final Report

So, as you know, back in the summer of 2017 I participated in SRI International’s Technology and Consciousness Workshop Series. This series was an eight week program of workshops the current state of the field around, the potential future paths toward, and the moral and social implications of the notion of conscious machines. To do this, we brought together a rotating cast of dozens of researchers in AI, machine learning, psychedelics research, ethics, epistemology, philosophy of mind, cognitive computing, neuroscience, comparative religious studies, robotics, psychology, and much more.

Image of a rectangular name card with a stylized "Technology & Consciousness" logo, at the top, the name Damien Williams in bold in the middle, and SRI International italicized at the bottom; to the right a blurry wavy image of what appears to be a tree with a person standing next to it and another tree in the background  to the left., all partially mirrored in a surface at the bottom of the image.

[Image of my name card from the Technology & Consciousness workshop series.]

We traveled from Arlington, VA, to Menlo Park, CA, to Cambridge, UK, and back, and while my primary role was that of conference co-ordinator and note-taker (that place in the intro where it says I “maintained scrupulous notes?” Think 405 pages/160,656 words of notes, taken over eight 5-day weeks of meetings), I also had three separate opportunities to present: Once on interdisciplinary perspectives on minds and mindedness; then on Daoism and Machine Consciousness; and finally on a unifying view of my thoughts across all of the sessions. In relation to this report, I would draw your attention to the following passage:

An objection to this privileging of sentience is that it is anthropomorphic “meat chauvinism”: we are projecting considerations onto technology that derive from our biology. Perhaps conscious technology could have morally salient aspects distinct from sentience: the basic elements of its consciousness could be different than ours.

All of these meetings were held under the auspices of the Chatham House Rule, which meant that there were many things I couldn’t tell you about them, such as the names of the other attendees, or what exactly they said in the context of the meetings. What I was able tell you, however, was what I talked about, and I did, several times. But as of this week, I can give you even more than that.

This past Thursday, SRI released an official public report on all of the proceedings and findings from the 2017 SRI Technology and Consciousness Workshop Series, and they have told all of the participants that they can share said report as widely as they wish. Crucially, that means that I can share it with you. You can either click this link, here, or read it directly, after the cut.

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[This paper was prepared for the 2019 Towards Conscious AI Systems Symposium co-located with the Association for the Advancement of Artificial Intelligence 2019 Spring Symposium Series.

Much of this work derived from my final presentation at the 2017 SRI Technology and Consciousness Workshop Series: “Science, Ethics, Epistemology, and Society: Gains for All via New Kinds of Minds”.]

Abstract. This paper explores the moral, epistemological, and legal implications of multiple different definitions and formulations of human and nonhuman consciousness. Drawing upon research from race, gender, and disability studies, including the phenomenological basis for knowledge and claims to consciousness, I discuss the history of the struggles for personhood among different groups of humans, as well as nonhuman animals, and systems. In exploring the history of personhood struggles, we have a precedent for how engagements and recognition of conscious machines are likely to progress, and, more importantly, a roadmap of pitfalls to avoid. When dealing with questions of consciousness and personhood, we are ultimately dealing with questions of power and oppression as well as knowledge and ontological status—questions which require a situated and relational understanding of the stakeholders involved. To that end, I conclude with a call and outline for how to place nuance, relationality, and contextualization before and above the systematization of rules or tests, in determining or applying labels of consciousness.

Keywords: Consciousness, Machine Consciousness, Philosophy of Mind, Phenomenology, Bodyminds

[Overlapping images of an Octopus carrying a shell, a Mantis Shrimp on the sea floor, and a Pepper Robot]

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As you already know, we went to the second Juvet A.I. Retreat, back in September. If you want to hear several of us talk about what we got up to at the then you’re in luck because here are several conversations conducted by Ben Byford of the Machine Ethics Podcast.

I am deeply grateful to Ben Byford for asking me to sit down and talk about this with him. I talk a great deal, and am surprisingly able to (cogently?) get on almost all of my bullshit—technology and magic and the occult, nonhuman personhood, the sham of gender and race and other social constructions of expected lived categories, the invisible architecture of bias, neurodiversity, and philosophy of mind—in a rather short window of time.So that’s definitely something… Continue Reading

Kirsten and I spent the week between the 17th and the 21st of September with 18 other utterly amazing people having Chatham House Rule-governed conversations about the Future of Artificial Intelligence.

We were in Norway, in the Juvet Landscape Hotel, which is where they filmed a lot of the movie Ex Machina, and it is even more gorgeous in person. None of the rooms shown in the film share a single building space. It’s astounding as a place of both striking architectural sensibility and also natural integration as they built every structure in the winter to allow the dormancy cycles of the plants and animals to dictate when and where they could build, rather than cutting anything down.

And on our first full day here, Two Ravens flew directly over my and Kirsten’s heads.

Yes.

[Image of a rainbow rising over a bend in a river across a patchy overcast sky, with the river going between two outcropping boulders, trees in the foreground and on either bank and stretching off into the distance, and absolutely enormous mountains in the background]

I am extraordinarily grateful to Andy Budd and the other members of the Clear Left team for organizing this, and to Cennydd Bowles for opening the space for me to be able to attend, and being so forcefully enthused about the prospect of my attending that he came to me with a full set of strategies in hand to get me to this place. That kind of having someone in your corner means the world for a whole host of personal reasons, but also more general psychological and socially important ones, as well.

I am a fortunate person. I am a person who has friends and resources and a bloody-minded stubbornness that means that when I determine to do something, it will more likely than not get fucking done, for good or ill.

I am a person who has been given opportunities to be in places many people will never get to see, and have conversations with people who are often considered legends in their fields, and start projects that could very well alter the shape of the world on a massive scale.

Yeah, that’s a bit of a grandiose statement, but you’re here reading this, and so you know where I’ve been and what I’ve done.

I am a person who tries to pay forward what I have been given and to create as many spaces for people to have the opportunities that I have been able to have.

I am not a monetarily wealthy person, measured against my society, but my wealth and fortune are things that strike me still and make me take stock of it all and what it can mean and do, all over again, at least once a week, if not once a day, as I sit in tension with who I am, how the world perceives me, and what amazing and ridiculous things I have had, been given, and created the space to do, because and in violent spite of it all.

So when I and others come together and say we’re going to have to talk about how intersectional oppression and the lived experiences of marginalized peoples affect, effect, and are affected and effected BY the wider techoscientific/sociotechnical/sociopolitical/socioeconomic world and what that means for how we design, build, train, rear, and regard machine minds, then we are going to have to talk about how intersectional oppression and the lived experiences of marginalized peoples affect, effect, and are affected and effected by the wider techoscientific/sociotechnical/sociopolitical/socioeconomic world and what that means for how we design, build, train, rear, and regard machine minds.

So let’s talk about what that means.

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Previously, I told you about The Human Futures and Intelligent Machines Summit at Virginia Tech, and now that it’s over, I wanted to go ahead and put the full rundown of the events all in one place.

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.
  • Joshua Earle on “Morphological Freedom.”

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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.

You’ll find the full Schedule, below the cut.

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[Direct Link to Mp3]

Above is the (heavily edited) audio of my final talk for the SRI Technology and Consciousness Workshop Series. The names and voices of other participants have been removed in accordance with the Chatham House Rule.

Below you’ll find the slide deck for my presentation, and below the cut you’ll find the Outline and my notes. For now, this will have to stand in for a transcript, but if you’ve been following the Technoccult Newsletter or the Patreon, then some of this will be strikingly familiar.

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This summer I participated in SRI International’s Technology and Consciousness Workshop Series. The meetings were held under the auspices of the Chatham House Rule, which means that there are many things I can’t tell you about them, such as who else was there, or what they said in the context of the meetings; however I can tell you what I talked about. In light of this recent piece in The Boston Globe and the ongoing developments in the David Slater/PETA/Naruto case, I figured that now was a good time to do so.

I presented three times—once on interdisciplinary perspectives on minds and mindedness; then on Daoism and Machine Consciousness; and finally on a unifying view of my thoughts across all of the sessions. This is my outline and notes for the first of those talks.

I. Overview
In a 2013 aeon Article Michael Hanlon said he didn’t think we’d ever solve “The Hard Problem,” and there’s been some skepticism about it, elsewhere. I’ll just say that said question seems to completely miss a possibly central point. Something like consciousness is, and what it is is different for each thing that displays anything like what we think it might be. If we manage to generate at least one mind that is similar enough to what humans experience as “conscious” that we may communicate with it, what will we owe it and what would it be able to ask from us? How might our interactions be affected by the fact that its mind (or their minds) will be radically different from ours? What will it be able to know that we cannot, and what will we have to learn from it?

So I’m going to be talking today about intersectionality, embodiment, extended minds, epistemic valuation, phenomenological experience, and how all of these things come together to form the bases for our moral behavior and social interactions. To do that, I’m first going to need ask you some questions:

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(This was originally posted over at Medium, [well parts were originally posted in the newslettter, but], but I wanted it somewhere I could more easily manage.)


Hey.

I just wanna say (and you know who you are): I get you were scared of losing your way of life — the status quo was changing all around you. Suddenly it wasn’t okay anymore to say or do things that the world previously told you were harmless. People who didn’t “feel” like you were suddenly loudly everywhere, and no one just automatically believed what you or those you believed in had to say, anymore. That must have been utterly terrifying.

But here’s the thing: People are really scared now. Not just of obsolescence, or of being ignored. They’re terrified for their lives. They’re not worried about “the world they knew.” They’re worried about whether they’ll be rounded up and put in camps or shot or beaten in the street. Because, you see, many of the people who voted for this, and things like it around the world, see many of us — women, minorities, immigrants, LGBTQIA folks, disabled folks, neurodivergent folks — as less than “real” people, and want to be able to shut us up using whatever means they deem appropriate, including death.

The vice president elect thinks gay people can be “retrained,” and that we should attempt it via the same methods that make us side-eye dog owners. The man tapped to be a key advisor displays and has cultivated an environment of white supremacist hatred. The president-elect is said to be “mulling over” a registry for Muslim people in the country. A registry. Based on your religion.

My own cousin had food thrown at her in a diner, right before the election. And things haven’t exactly gotten better, since then.

Certain hateful elements want many of us dead or silent and “in our place,” now, just as much as ever. And all we want and ask for is equal respect, life, and justice.

I said it on election night and I’ll say it again: there’s no take-backsies, here. I’m speaking to those who actively voted for this, or didn’t actively plant yourselves against it (and you know who you are): You did this. You cultivated it. And I know you did what you thought you had to, but people you love are scared, because their lives are literally in danger, so it’s time to wake up now. It’s time to say “No.”

We’re all worried about jobs and money and “enough,” because that’s what this system was designed to make us worry about. Your Muslim neighbour, your gay neighbour, your trans neighbour, your immigrant neighbour, your NEIGHBOUR IS NOT YOUR ENEMY. The system that tells you to hate and fear them is. And if you bought into that system because you couldn’t help being afraid then I’m sorry, but it’s time to put it down and Wake Up. Find it in yourself to ask forgiveness of yourself and of those you’ve caused mortal terror. If you call yourself Christian, that should ring really familiar. But other faiths (and nonfaiths) know it too.

We do better together. So it’s time to gather up, together, work, together, and say “No,” together.

So snap yourself out of it, and help us. If you’re in the US, please call your representatives, federal and local. Tell them what you want, tell them why you’re scared. Tell them that these people don’t represent our values and the world we wish to see:
http://www.house.gov/representatives/find/
http://www.senate.gov/senators/contact/

Because this, right here, is the fundamental difference between fearing the loss of your way of life, and the fear of losing your literal life.

Be with the people you love. Be by their side and raise their voices if they can’t do it for themselves, for whatever reason. Listen to them, and create a space where they feel heard and loved, and where others will listen to them as well.

And when you come around, don’t let your pendulum swing so far that you fault those who can’t move forward, yet. Please remember that there is a large contingent of people who, for many various reasons, cannot be out there protesting. Shaming people who have anxiety, depression, crippling fear of their LIVES, or are trying to not get arrested so their kids can, y’know, EAT FOOD? Doesn’t help.

So show some fucking compassion. Don’t shame those who are tired and scared and just need time to collect themselves. Urge and offer assistance where you can, and try to understand their needs. Just do what you can to help us all believe that we can get through this. We may need to lean extra hard on each other for a while, but we can do this.

You know who you are. We know you didn’t mean to. But this is where we are, now. Shake it off. Start again. We can do this.


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