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#437630 How Toyota Research Envisions the Future ...
Yesterday, the Toyota Research Institute (TRI) showed off some of the projects that it’s been working on recently, including a ceiling-mounted robot that could one day help us with household chores. That system is just one example of how TRI envisions the future of robotics and artificial intelligence. As TRI CEO Gill Pratt told us, the company is focusing on robotics and AI technology for “amplifying, rather than replacing, human beings.” In other words, Toyota wants to develop robots not for convenience or to do our jobs for us, but rather to allow people to continue to live and work independently even as we age.
To better understand Toyota’s vision of robotics 15 to 20 years from now, it’s worth watching the 20-minute video below, which depicts various scenarios “where the application of robotic capabilities is enabling members of an aging society to live full and independent lives in spite of the challenges that getting older brings.” It’s a long video, but it helps explains TRI’s perspective on how robots will collaborate with humans in our daily lives over the next couple of decades.
Those are some interesting conceptual telepresence-controlled bipeds they’ve got running around in that video, right?
For more details, we sent TRI some questions on how it plans to go from concepts like the ones shown in the video to real products that can be deployed in human environments. Below are answers from TRI CEO Gill Pratt, who is also chief scientist for Toyota Motor Corp.; Steffi Paepcke, senior UX designer at TRI; and Max Bajracharya, VP of robotics at TRI.
IEEE Spectrum: TRI seems to have a more explicit focus on eventual commercialization than most of the robotics research that we cover. At what point TRI starts to think about things like reliability and cost?
Photo: TRI
Toyota is exploring robots capable of manipulating dishes in a sink and a dishwasher, performing experiments and simulations to make sure that the robots can handle a wide range of conditions.
Gill Pratt: It’s a really interesting question, because the normal way to think about this would be to say, well, both reliability and cost are product development tasks. But actually, we need to think about it at the earliest possible stage with research as well. The hardware that we use in the laboratory for doing experiments, we don’t worry about cost there, or not nearly as much as you’d worry about for a product. However, in terms of what research we do, we very much have to think about, is it possible (if the research is successful) for it to end up in a product that has a reasonable cost. Because if a customer can’t afford what we come up with, maybe it has some academic value but it’s not actually going to make a difference in their quality of life in the real world. So we think about cost very much from the beginning.
The same is true with reliability. Right now, we’re working very hard to make our control techniques robust to wide variations in the environment. For instance, in work that Russ Tedrake is doing with manipulating dishes in a sink and a dishwasher, both in physical testing and in simulation, we’re doing thousands and now millions of different experiments to make sure that we can handle the edge cases and it works over a very wide range of conditions.
A tremendous amount of work that we do is trying to bring robotics out of the age of doing demonstrations. There’s been a history of robotics where for some time, things have not been reliable, so we’d catch the robot succeeding just once and then show that video to the world, and people would get the mis-impression that it worked all of the time. Some researchers have been very good about showing the blooper reel too, to show that some of the time, robots don’t work.
“A tremendous amount of work that we do is trying to bring robotics out of the age of doing demonstrations. There’s been a history of robotics where for some time, things have not been reliable, so we’d catch the robot succeeding just once and then show that video to the world, and people would get the mis-impression that it worked all of the time.”
—Gill Pratt, TRI
In the spirit of sharing things that didn’t work, can you tell us a bit about some of the robots that TRI has had under development that didn’t make it into the demo yesterday because they were abandoned along the way?
Steffi Paepcke: We’re really looking at how we can connect people; it can be hard to stay in touch and see our loved ones as much as we would like to. There have been a few prototypes that we’ve worked on that had to be put on the shelf, at least for the time being. We were exploring how to use light so that people could be ambiently aware of one another across distances. I was very excited about that—the internal name was “glowing orb.” For a variety of reasons, it didn’t work out, but it was really fascinating to investigate different modalities for keeping in touch.
Another prototype we worked on—we found through our research that grocery shopping is obviously an important part of life, and for a lot of older adults, it’s not necessarily the right answer to always have groceries delivered. Getting up and getting out of the house keeps you physically active, and a lot of people prefer to continue doing it themselves. But it can be challenging, especially if you’re purchasing heavy items that you need to transport. We had a prototype that assisted with grocery shopping, but when we pivoted our focus to Japan, we found that the inside of a Japanese home really needs to stay inside, and the outside needs to stay outside, so a robot that traverses both domains is probably not the right fit for a Japanese audience, and those were some really valuable lessons for us.
Photo: TRI
Toyota recently demonstrated a gantry robot that would hang from the ceiling to perform tasks like wiping surfaces and clearing clutter.
I love that TRI is exploring things like the gantry robot both in terms of near-term research and as part of its long-term vision, but is a robot like this actually worth pursuing? Or more generally, what’s the right way to compromise between making an environment robot friendly, and asking humans to make changes to their homes?
Max Bajracharya: We think a lot about the problems that we’re trying to address in a holistic way. We don’t want to just give people a robot, and assume that they’re not going to change anything about their lifestyle. We have a lot of evidence from people who use automated vacuum cleaners that people will adapt to the tools you give them, and they’ll change their lifestyle. So we want to think about what is that trade between changing the environment, and giving people robotic assistance and tools.
We certainly think that there are ways to make the gantry system plausible. The one you saw today is obviously a prototype and does require significant infrastructure. If we’re going to retrofit a home, that isn’t going to be the way to do it. But we still feel like we’re very much in the prototype phase, where we’re trying to understand whether this is worth it to be able to bypass navigation challenges, and coming up with the pros and cons of the gantry system. We’re evaluating whether we think this is the right approach to solving the problem.
To what extent do you think humans should be either directly or indirectly in the loop with home and service robots?
Bajracharya: Our goal is to amplify people, so achieving this is going to require robots to be in a loop with people in some form. One thing we have learned is that using people in a slow loop with robots, such as teaching them or helping them when they make mistakes, gives a robot an important advantage over one that has to do everything perfectly 100 percent of the time. In unstructured human environments, robots are going to encounter corner cases, and are going to need to learn to adapt. People will likely play an important role in helping the robots learn. Continue reading
Posted in Human Robots
#437477 If a Robot Is Conscious, Is It OK to ...
In the Star Trek: The Next Generation episode “The Measure of a Man,” Data, an android crew member of the Enterprise, is to be dismantled for research purposes unless Captain Picard can argue that Data deserves the same rights as a human being. Naturally the question arises: What is the basis upon which something has rights? What gives an entity moral standing?
The philosopher Peter Singer argues that creatures that can feel pain or suffer have a claim to moral standing. He argues that nonhuman animals have moral standing, since they can feel pain and suffer. Limiting it to people would be a form of speciesism, something akin to racism and sexism.
Without endorsing Singer’s line of reasoning, we might wonder if it can be extended further to an android robot like Data. It would require that Data can either feel pain or suffer. And how you answer that depends on how you understand consciousness and intelligence.
As real artificial intelligence technology advances toward Hollywood’s imagined versions, the question of moral standing grows more important. If AIs have moral standing, philosophers like me reason, it could follow that they have a right to life. That means you cannot simply dismantle them, and might also mean that people shouldn’t interfere with their pursuing their goals.
Two Flavors of Intelligence and a Test
IBM’s Deep Blue chess machine was successfully trained to beat grandmaster Gary Kasparov. But it could not do anything else. This computer had what’s called domain-specific intelligence.
On the other hand, there’s the kind of intelligence that allows for the ability to do a variety of things well. It is called domain-general intelligence. It’s what lets people cook, ski, and raise children—tasks that are related, but also very different.
Artificial general intelligence, AGI, is the term for machines that have domain-general intelligence. Arguably no machine has yet demonstrated that kind of intelligence. This summer, a startup called OpenAI released a new version of its Generative Pre-Training language model. GPT-3 is a natural language processing system, trained to read and write so that it can be easily understood by people.
It drew immediate notice, not just because of its impressive ability to mimic stylistic flourishes and put together plausible content, but also because of how far it had come from a previous version. Despite this impressive performance, GPT-3 doesn’t actually know anything beyond how to string words together in various ways. AGI remains quite far off.
Named after pioneering AI researcher Alan Turing, the Turing test helps determine when an AI is intelligent. Can a person conversing with a hidden AI tell whether it’s an AI or a human being? If he can’t, then for all practical purposes, the AI is intelligent. But this test says nothing about whether the AI might be conscious.
Two Kinds of Consciousness
There are two parts to consciousness. First, there’s the what-it’s-like-for-me aspect of an experience, the sensory part of consciousness. Philosophers call this phenomenal consciousness. It’s about how you experience a phenomenon, like smelling a rose or feeling pain.
In contrast, there’s also access consciousness. That’s the ability to report, reason, behave, and act in a coordinated and responsive manner to stimuli based on goals. For example, when I pass the soccer ball to my friend making a play on the goal, I am responding to visual stimuli, acting from prior training, and pursuing a goal determined by the rules of the game. I make the pass automatically, without conscious deliberation, in the flow of the game.
Blindsight nicely illustrates the difference between the two types of consciousness. Someone with this neurological condition might report, for example, that they cannot see anything in the left side of their visual field. But if asked to pick up a pen from an array of objects in the left side of their visual field, they can reliably do so. They cannot see the pen, yet they can pick it up when prompted—an example of access consciousness without phenomenal consciousness.
Data is an android. How do these distinctions play out with respect to him?
The Data Dilemma
The android Data demonstrates that he is self-aware in that he can monitor whether or not, for example, he is optimally charged or there is internal damage to his robotic arm.
Data is also intelligent in the general sense. He does a lot of distinct things at a high level of mastery. He can fly the Enterprise, take orders from Captain Picard and reason with him about the best path to take.
He can also play poker with his shipmates, cook, discuss topical issues with close friends, fight with enemies on alien planets, and engage in various forms of physical labor. Data has access consciousness. He would clearly pass the Turing test.
However, Data most likely lacks phenomenal consciousness—he does not, for example, delight in the scent of roses or experience pain. He embodies a supersized version of blindsight. He’s self-aware and has access consciousness—can grab the pen—but across all his senses he lacks phenomenal consciousness.
Now, if Data doesn’t feel pain, at least one of the reasons Singer offers for giving a creature moral standing is not fulfilled. But Data might fulfill the other condition of being able to suffer, even without feeling pain. Suffering might not require phenomenal consciousness the way pain essentially does.
For example, what if suffering were also defined as the idea of being thwarted from pursuing a just cause without causing harm to others? Suppose Data’s goal is to save his crewmate, but he can’t reach her because of damage to one of his limbs. Data’s reduction in functioning that keeps him from saving his crewmate is a kind of nonphenomenal suffering. He would have preferred to save the crewmate, and would be better off if he did.
In the episode, the question ends up resting not on whether Data is self-aware—that is not in doubt. Nor is it in question whether he is intelligent—he easily demonstrates that he is in the general sense. What is unclear is whether he is phenomenally conscious. Data is not dismantled because, in the end, his human judges cannot agree on the significance of consciousness for moral standing.
Should an AI Get Moral Standing?
Data is kind; he acts to support the well-being of his crewmates and those he encounters on alien planets. He obeys orders from people and appears unlikely to harm them, and he seems to protect his own existence. For these reasons he appears peaceful and easier to accept into the realm of things that have moral standing.
But what about Skynet in the Terminator movies? Or the worries recently expressed by Elon Musk about AI being more dangerous than nukes, and by Stephen Hawking on AI ending humankind?
Human beings don’t lose their claim to moral standing just because they act against the interests of another person. In the same way, you can’t automatically say that just because an AI acts against the interests of humanity or another AI it doesn’t have moral standing. You might be justified in fighting back against an AI like Skynet, but that does not take away its moral standing. If moral standing is given in virtue of the capacity to nonphenomenally suffer, then Skynet and Data both get it even if only Data wants to help human beings.
There are no artificial general intelligence machines yet. But now is the time to consider what it would take to grant them moral standing. How humanity chooses to answer the question of moral standing for nonbiological creatures will have big implications for how we deal with future AIs—whether kind and helpful like Data, or set on destruction, like Skynet.
This article is republished from The Conversation under a Creative Commons license. Read the original article.
Image Credit: Ico Maker / Shutterstock.com Continue reading
Posted in Human Robots