Tagphilosophy of mind

Pieces on Machine Consciousness

Late last month, I was at Theorizing the Web, in NYC, to moderate Panel B3, “Bot Phenomenology,” in which I was very grateful to moderate a panel of people I was very lucky to be able to bring together. Johnathan Flowers, Emma Stamm, and Robin Zebrowski were my interlocutors in a discussion about the potential nature of nonbiological phenomenology. Machine consciousness. What robots might feel.

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).

Read the rest of Nonhuman and Nonbiological Phenomenology at A Future Worth Thinking About

Additionally,  I have another quote about the philosophical and sociopolitical implications of machine intelligence in this extremely well-written piece by K.G. Orphanides at WIRED UK. From the Article:

Williams, a specialist in the ethics and philosophy of nonhuman consciousness, argues that such systems need to be built differently to avoid a a corporate race for the best threat analysis and response algorithms which [will be] likely to [see the world as] a “zero-sum game” where only one side wins. “This is not a perspective suited to devise, for instance, a thriving flourishing life for everything on this planet, or a minimisation of violence and warfare,” he adds.

Much more about this, from many others, at the link.

Until Next Time.

The Frankenbook Project

Back in June of 2016, I was invited to the Brocher Institute in Hermance, Switzerland, on the shores of Lake Geneva, to take part in the Frankenstein’s Shadow Symposium sponsored by Arizona State University’s Center for Science and the Imagination as part of their Frankenstein Bicentennial project.

While there, I and a great many other thinkers in art, literature, history, biomedical ethics, philosophy, and science and technology studies worked together to discuss the history and impact of Mary Shelley’s Frankenstein. Since that experience, the ASU team has compiled and released a book project: A version of Mary Shelley’s seminal work that is filled with annotations and essays, and billed as being “For Scientists, Engineers, and Creators of All Kinds.”

[Image of the cover of the 2017 edited, annotated edition of Mary Shelley’s Frankenstein, “Annotated for Scientists, Engineers, and Creators of All Kinds.”]

A few months ago, I was approached by the ASU organizers and asked to contribute to a larger online interactive version of the book—to provide an annotation on some aspect of the book I deemed crucial and important to understand. As of now, there is a full functional live beta version of the website, and you can see my contribution and the contributions of many others, there.

From the About Page:

Frankenbook is a collective reading and collaborative annotation experience of the original 1818 text of Frankenstein; or, The Modern Prometheus, by Mary Wollstonecraft Shelley. The project launched in January 2018, as part of Arizona State University’s celebration of the novel’s 200th anniversary. Even two centuries later, Shelley’s modern myth continues to shape the way people imagine science, technology, and their moral consequences. Frankenbook gives readers the opportunity to trace the scientific, technological, political, and ethical dimensions of the novel, and to learn more about its historical context and enduring legacy.

To learn more about Arizona State University’s celebration of Frankenstein’s bicentennial, visit frankenstein.asu.edu.

You’ll need to have JavaScript enabled and ad-blocks disabled in order to see the annotations, but it works quite well. Moving forward, there will be even more features added, including a series of videos. Frankenbook.org will be the place to watch for all updates and changes.

I am deeply honoured to have been asked to be a part of this amazing project, over the past two years, and I am so very happy that I get to share it with all of you, now. I really hope you enjoy it.

Until Next Time.

originally posted at afutureworththinkingabout.com

A Discussion on Daoism and Machine Consciousness

Over at AFutureWorthThinkingAbout, there is the audio and text for a talk for the  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:

My starting positions, here, are that, 1) in order to do the work correctly, we literally must refrain from resting in abstraction, where, by definition, the kinds of models that don’t seek to actually engage with the people in question from within their own contexts, before deciding to do something “for someone’s own good,” represent egregious failure states. That is, we have to try to understand each other well enough to perform mutually modeled interfaces of what you’d have done unto you and what they’d have you do unto them.” I know it doesn’t have the same snap as “do unto others,” but it’s the only way we’ll make it through.

[An image of a traditional Yin-Yang carved in a silver ring]

2) There are multiple types of consciousness, even within the framework of the human spectrum, and that the expression of or search for any one type is in no way meant to discount, demean, or erase any of the others. In fact, it is the case that we will need to seek to recognize and learn to communicate with as many types of consciousness as may exist, in order to survive and thrive in any meaningful way. Again, not doing so represents an egregious failure condition. With that in mind, I use “machine consciousness” to mean a machine with the capability of modelling a sense of interiority and selfness similar enough to what we know of biological consciousnesses to communicate it with us, not just a generalized computational functionalist representation, as in “AGI.”

For the sake of this, as I’ve related elsewhere, I (perhaps somewhat paradoxically) think the term “artificial intelligence” is problematic. Anything that does the things we want machine minds to do is genuinely intelligent, not “artificially” so, where we use “artificial” to mean “fake,” or “contrived.” To be clear, I’m specifically problematizing the “natural/technological” divide that gives us “art vs artifice,” for reasons previously outlined here.

The  overarching project of training a machine learning program and eventual AI will require engagement with religious texts (a very preliminary take on this has been taken up by Rose Eveleth at the Flash Forward Podcast), but also a boarder engagement with discernment and decision-making. Even beginning to program or code for this will require us to think very differently about the project than has thus far been in evidence.

Read or listen to the rest of A Discussion on Daoism and Machine Consciousness at A Future Worth Thinking About

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