Tag Archives: attention

#432467 Dungeons and Dragons, Not Chess and Go: ...

Everyone had died—not that you’d know it, from how they were laughing about their poor choices and bad rolls of the dice. As a social anthropologist, I study how people understand artificial intelligence (AI) and our efforts towards attaining it; I’m also a life-long fan of Dungeons and Dragons (D&D), the inventive fantasy roleplaying game. During a recent quest, when I was playing an elf ranger, the trainee paladin (or holy knight) acted according to his noble character, and announced our presence at the mouth of a dragon’s lair. The results were disastrous. But while success in D&D means “beating the bad guy,” the game is also a creative sandbox, where failure can count as collective triumph so long as you tell a great tale.

What does this have to do with AI? In computer science, games are frequently used as a benchmark for an algorithm’s “intelligence.” The late Robert Wilensky, a professor at the University of California, Berkeley and a leading figure in AI, offered one reason why this might be. Computer scientists “looked around at who the smartest people were, and they were themselves, of course,” he told the authors of Compulsive Technology: Computers as Culture (1985). “They were all essentially mathematicians by training, and mathematicians do two things—they prove theorems and play chess. And they said, hey, if it proves a theorem or plays chess, it must be smart.” No surprise that demonstrations of AI’s “smarts” have focused on the artificial player’s prowess.

Yet the games that get chosen—like Go, the main battlefield for Google DeepMind’s algorithms in recent years—tend to be tightly bounded, with set objectives and clear paths to victory or defeat. These experiences have none of the open-ended collaboration of D&D. Which got me thinking: do we need a new test for intelligence, where the goal is not simply about success, but storytelling? What would it mean for an AI to “pass” as human in a game of D&D? Instead of the Turing test, perhaps we need an elf ranger test?

Of course, this is just a playful thought experiment, but it does highlight the flaws in certain models of intelligence. First, it reveals how intelligence has to work across a variety of environments. D&D participants can inhabit many characters in many games, and the individual player can “switch” between roles (the fighter, the thief, the healer). Meanwhile, AI researchers know that it’s super difficult to get a well-trained algorithm to apply its insights in even slightly different domains—something that we humans manage surprisingly well.

Second, D&D reminds us that intelligence is embodied. In computer games, the bodily aspect of the experience might range from pressing buttons on a controller in order to move an icon or avatar (a ping-pong paddle; a spaceship; an anthropomorphic, eternally hungry, yellow sphere), to more recent and immersive experiences involving virtual-reality goggles and haptic gloves. Even without these add-ons, games can still produce biological responses associated with stress and fear (if you’ve ever played Alien: Isolation you’ll understand). In the original D&D, the players encounter the game while sitting around a table together, feeling the story and its impact. Recent research in cognitive science suggests that bodily interactions are crucial to how we grasp more abstract mental concepts. But we give minimal attention to the embodiment of artificial agents, and how that might affect the way they learn and process information.

Finally, intelligence is social. AI algorithms typically learn through multiple rounds of competition, in which successful strategies get reinforced with rewards. True, it appears that humans also evolved to learn through repetition, reward and reinforcement. But there’s an important collaborative dimension to human intelligence. In the 1930s, the psychologist Lev Vygotsky identified the interaction of an expert and a novice as an example of what became called “scaffolded” learning, where the teacher demonstrates and then supports the learner in acquiring a new skill. In unbounded games, this cooperation is channelled through narrative. Games of It among small children can evolve from win/lose into attacks by terrible monsters, before shifting again to more complex narratives that explain why the monsters are attacking, who is the hero, and what they can do and why—narratives that aren’t always logical or even internally compatible. An AI that could engage in social storytelling is doubtless on a surer, more multifunctional footing than one that plays chess; and there’s no guarantee that chess is even a step on the road to attaining intelligence of this sort.

In some ways, this failure to look at roleplaying as a technical hurdle for intelligence is strange. D&D was a key cultural touchstone for technologists in the 1980s and the inspiration for many early text-based computer games, as Katie Hafner and Matthew Lyon point out in Where Wizards Stay up Late: The Origins of the Internet (1996). Even today, AI researchers who play games in their free time often mention D&D specifically. So instead of beating adversaries in games, we might learn more about intelligence if we tried to teach artificial agents to play together as we do: as paladins and elf rangers.

This article was originally published at Aeon and has been republished under Creative Commons.

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#432433 Just a Few of the Amazing Things AI Is ...

In an interview at Singularity University’s Exponential Medicine in San Diego, Neil Jacobstein shared some groundbreaking developments in artificial intelligence for healthcare.

Jacobstein is Singularity University’s faculty chair in AI and robotics, a distinguished visiting scholar at Stanford University’s MediaX Program, and has served as an AI technical consultant on research and development projects for organizations like DARPA, Deloitte, NASA, Boeing, and many more.

According to Jacobstein, 2017 was an exciting year for AI, not only due to how the technology matured, but also thanks to new applications and successes in several health domains.

Among the examples cited in his interview, Jacobstein referenced a 2017 breakthrough at Stanford University where an AI system was used for skin cancer identification. To train the system, the team showed a convolutional neural network images of 129,000 skin lesions. The system was able to differentiate between images displaying malignant melanomas and benign skin lesions. When tested against 21 board–certified dermatologists, the system made comparable diagnostic calls.

Pattern recognition and image detection are just two examples of successful uses of AI in healthcare and medicine—the list goes on.

“We’re seeing AI and machine learning systems performing at narrow tasks remarkably well, and getting breakthrough results both in AI for problem-solving and AI with medicine,” Jacobstein said.

He continued, “We are not seeing super-human terminator systems. But we are seeing more members of the AI community paying attention to managing the downside risk of AI responsibly.”

Watch the full interview to learn more examples of how AI is advancing in healthcare and medicine and elsewhere and what Jacobstein thinks is coming next.

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#432431 Why Slowing Down Can Actually Help Us ...

Leah Weiss believes that when we pay attention to how we do our work—our thoughts and feelings about what we do and why we do it—we can tap into a much deeper reservoir of courage, creativity, meaning, and resilience.

As a researcher, educator, and author, Weiss teaches a course called “Leading with Compassion and Mindfulness” at the Stanford Graduate School of Business, one of the most competitive MBA programs in the world, and runs programs at HopeLab.

Weiss is the author of the new book How We Work: Live Your Purpose, Reclaim your Sanity and Embrace the Daily Grind, endorsed by the Dalai Lama, among others. I caught up with Leah to learn more about how the practice of mindfulness can deepen our individual and collective purpose and passion.

Lisa Kay Solomon: We’re hearing a lot about mindfulness these days. What is mindfulness and why is it so important to bring into our work? Can you share some of the basic tenets of the practice?

Leah Weiss, PhD: Mindfulness is, in its most literal sense, “the attention to inattention.” It’s as simple as noticing when you’re not paying attention and then re-focusing. It is prioritizing what is happening right now over internal and external noise.

The ability to work well with difficult coworkers, handle constructive feedback and criticism, regulate emotions at work—all of these things can come from regular mindfulness practice.

Some additional benefits of mindfulness are a greater sense of compassion (both self-compassion and compassion for others) and a way to seek and find purpose in even mundane things (and especially at work). From the business standpoint, mindfulness at work leads to increased productivity and creativity, mostly because when we are focused on one task at a time (as opposed to multitasking), we produce better results.

We spend more time with our co-workers than we do with our families; if our work relationships are negative, we suffer both mentally and physically. Even worse, we take all of those negative feelings home with us at the end of the work day. The antidote to this prescription for unhappiness is to have clear, strong purpose (one third of people do not have purpose at work and this is a major problem in the modern workplace!). We can use mental training to grow as people and as employees.

LKS: What are some recommendations you would make to busy leaders who are working around the clock to change the world?

LW: I think the most important thing is to remember to tend to our relationship with ourselves while trying to change the world. If we’re beating up on ourselves all the time we’ll be depleted.

People passionate about improving the world can get into habits of believing self-care isn’t important. We demand a lot of ourselves. It’s okay to fail, to mess up, to make mistakes—what’s important is how we learn from those mistakes and what we tell ourselves about those instances. What is the “internal script” playing in your own head? Is it positive, supporting, and understanding? It should be. If it isn’t, you can work on it. And the changes you make won’t just improve your quality of life, they’ll make you more resilient to weather life’s inevitable setbacks.

A close second recommendation is to always consider where everyone in an organization fits and help everyone (including yourself) find purpose. When you know what your own purpose is and show others their purpose, you can motivate a team and help everyone on a team gain pride in and at work. To get at this, make sure to ask people on your team what really lights them up. What sucks their energy and depletes them? If we know our own answers to these questions and relate them to the people we work with, we can create more engaged organizations.

LKS: Can you envision a future where technology and mindfulness can work together?

LW: Technology and mindfulness are already starting to work together. Some artificial intelligence companies are considering things like mindfulness and compassion when building robots, and there are numerous apps that target spreading mindfulness meditations in a widely-accessible way.

LKS: Looking ahead at our future generations who seem more attached to their devices than ever, what advice do you have for them?

LW: It’s unrealistic to say “stop using your device so much,” so instead, my suggestion is to make time for doing things like scrolling social media and make the same amount of time for putting your phone down and watching a movie or talking to a friend. No matter what it is that you are doing, make sure you have meta-awareness or clarity about what you’re paying attention to. Be clear about where your attention is and recognize that you can be a steward of attention. Technology can support us in this or pull us away from this; it depends on how we use it.

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#432303 What If the AI Revolution Is Neither ...

Why does everyone assume that the AI revolution will either lead to a fiery apocalypse or a glorious utopia, and not something in between? Of course, part of this is down to the fact that you get more attention by saying “The end is nigh!” or “Utopia is coming!”

But part of it is down to how humans think about change, especially unprecedented change. Millenarianism doesn’t have anything to do with being a “millennial,” being born in the 90s and remembering Buffy the Vampire Slayer. It is a way of thinking about the future that involves a deeply ingrained sense of destiny. A definition might be: “Millenarianism is the expectation that the world as it is will be destroyed and replaced with a perfect world, that a redeemer will come to cast down the evil and raise up the righteous.”

Millenarian beliefs, then, intimately link together the ideas of destruction and creation. They involve the idea of a huge, apocalyptic, seismic shift that will destroy the fabric of the old world and create something entirely new. Similar belief systems exist in many of the world’s major religions, and also the unspoken religion of some atheists and agnostics, which is a belief in technology.

Look at some futurist beliefs around the technological Singularity. In Ray Kurzweil’s vision, the Singularity is the establishment of paradise. Everyone is rendered immortal by biotechnology that can cure our ills; our brains can be uploaded to the cloud; inequality and suffering wash away under the wave of these technologies. The “destruction of the world” is replaced by a Silicon Valley buzzword favorite: disruption. And, as with many millenarian beliefs, your mileage varies on whether this destruction paves the way for a new utopia—or simply ends the world.

There are good reasons to be skeptical and interrogative towards this way of thinking. The most compelling reason is probably that millenarian beliefs seem to be a default mode of how humans think about change; just look at how many variants of this belief have cropped up all over the world.

These beliefs are present in aspects of Christian theology, although they only really became mainstream in their modern form in the 19th and 20th centuries. Ideas like the Tribulations—many years of hardship and suffering—before the Rapture, when the righteous will be raised up and the evil punished. After this destruction, the world will be made anew, or humans will ascend to paradise.

Despite being dogmatically atheist, Marxism has many of the same beliefs. It is all about a deterministic view of history that builds to a crescendo. In the same way as Rapture-believers look for signs that prophecies are beginning to be fulfilled, so Marxists look for evidence that we’re in the late stages of capitalism. They believe that, inevitably, society will degrade and degenerate to a breaking point—just as some millenarian Christians do.

In Marxism, this is when the exploitation of the working class by the rich becomes unsustainable, and the working class bands together and overthrows the oppressors. The “tribulation” is replaced by a “revolution.” Sometimes revolutionary figures, like Lenin, or Marx himself, are heralded as messiahs who accelerate the onset of the Millennium; and their rhetoric involves utterly smashing the old system such that a new world can be built. Of course, there is judgment, when the righteous workers take what’s theirs and the evil bourgeoisie are destroyed.

Even Norse mythology has an element of this, as James Hughes points out in his essay in Nick Bostrom’s book Global Catastrophic Risks. Ragnarok involves men and gods being defeated in a final, apocalyptic battle—but because that was a little bleak, they add in the idea that a new earth will arise where the survivors will live in harmony.

Judgement day is a cultural trope, too. Take the ancient Egyptians and their beliefs around the afterlife; the Lord of the underworld, Osiris, weighs the mortal’s heart against a feather. “Should the heart of the deceased prove to be heavy with wrongdoing, it would be eaten by a demon, and the hope of an afterlife vanished.”

Perhaps in the Singularity, something similar goes on. As our technology and hence our power improve, a final reckoning approaches: our hearts, as humans, will be weighed against a feather. If they prove too heavy with wrongdoing—with misguided stupidity, with arrogance and hubris, with evil—then we will fail the test, and we will destroy ourselves. But if we pass, and emerge from the Singularity and all of its threats and promises unscathed, then we will have paradise. And, like the other belief systems, there’s no room for non-believers; all of society is going to be radically altered, whether you want it to be or not, whether it benefits you or leaves you behind. A technological rapture.

It almost seems like every major development provokes this response. Nuclear weapons did, too. Either this would prove the final straw and we’d destroy ourselves, or the nuclear energy could be harnessed to build a better world. People talked at the dawn of the nuclear age about electricity that was “too cheap to meter.” The scientists who worked on the bomb often thought that with such destructive power in human hands, we’d be forced to cooperate and work together as a species.

When we see the same response over and over again to different circumstances, cropping up in different areas, whether it’s science, religion, or politics, we need to consider human biases. We like millenarian beliefs; and so when the idea of artificial intelligence outstripping human intelligence emerges, these beliefs spring up around it.

We don’t love facts. We don’t love information. We aren’t as rational as we’d like to think. We are creatures of narrative. Physicists observe the world and we weave our observations into narrative theories, stories about little billiard balls whizzing around and hitting each other, or space and time that bend and curve and expand. Historians try to make sense of an endless stream of events. We rely on stories: stories that make sense of the past, justify the present, and prepare us for the future.

And as stories go, the millenarian narrative is a brilliant and compelling one. It can lead you towards social change, as in the case of the Communists, or the Buddhist uprisings in China. It can justify your present-day suffering, if you’re in the tribulation. It gives you hope that your life is important and has meaning. It gives you a sense that things are evolving in a specific direction, according to rules—not just randomly sprawling outwards in a chaotic way. It promises that the righteous will be saved and the wrongdoers will be punished, even if there is suffering along the way. And, ultimately, a lot of the time, the millenarian narrative promises paradise.

We need to be wary of the millenarian narrative when we’re considering technological developments and the Singularity and existential risks in general. Maybe this time is different, but we’ve cried wolf many times before. There is a more likely, less appealing story. Something along the lines of: there are many possibilities, none of them are inevitable, and lots of the outcomes are less extreme than you might think—or they might take far longer than you think to arrive. On the surface, it’s not satisfying. It’s so much easier to think of things as either signaling the end of the world or the dawn of a utopia—or possibly both at once. It’s a narrative we can get behind, a good story, and maybe, a nice dream.

But dig a little below the surface, and you’ll find that the millenarian beliefs aren’t always the most promising ones, because they remove human agency from the equation. If you think that, say, the malicious use of algorithms, or the control of superintelligent AI, are serious and urgent problems that are worth solving, you can’t be wedded to a belief system that insists utopia or dystopia are inevitable. You have to believe in the shades of grey—and in your own ability to influence where we might end up. As we move into an uncertain technological future, we need to be aware of the power—and the limitations—of dreams.

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#432279 This Week’s Awesome Stories From ...

COMPUTING
Google Thinks It’s Close to ‘Quantum Supremacy.’ Here’s What That Really Means.
Martin Giles and Will Knight | MIT Technology Review
“Seventy-two may not be a large number, but in quantum computing terms, it’s massive. This week Google unveiled Bristlecone, a new quantum computing chip with 72 quantum bits, or qubits—the fundamental units of computation in a quantum machine…John Martinis, who heads Google’s effort, says his team still needs to do more testing, but he thinks it’s ‘pretty likely’ that this year, perhaps even in just a few months, the new chip can achieve ‘quantum supremacy.'”

INTERNET
How Project Loon Built the Navigation System That Kept Its Balloons Over Puerto Rico
Amy Nordrum | IEEE Spectrum
“Last year, Alphabet’s Project Loon made a big shift in the way it flies its high-altitude balloons. And that shift—from steering every balloon in a huge circle around the world to clustering balloons over specific areas—allowed the project to provide basic Internet service to more than 200,000 people in Puerto Rico after Hurricane Maria.”

DIGITAL MEDIA
The Grim Conclusions of the Largest-Ever Study of Fake News
Robinson Meyer | The Atlantic
“The massive new study analyzes every major contested news story in English across the span of Twitter’s existence—some 126,000 stories, tweeted by 3 million users, over more than 10 years—and finds that the truth simply cannot compete with hoax and rumor.”

AUGMENTED REALITY
Magic Leap Raises $461 Million in Fresh Funding From the Kingdom of Saudi Arabia
Lucas Matney | TechCrunch
“Magic Leap still hasn’t released a product, but they’re continuing to raise a lot of cash to get there. The Plantation, Florida-based augmented reality startup announced today that it has raised $461 million from the Kingdom of Saudi Arabia’s sovereign investment arm, The Public Investment Fund…Magic Leap has raised more than $2.3 billion in funding to date.”

TECHNOLOGY & SOCIETY
Social Inequality Will Not Be Solved by an App
Safiya Umoja Noble | Wired
“An app will not save us. We will not sort out social inequality lying in bed staring at smartphones. It will not stem from simply sending emails to people in power, one person at a time…We need more intense attention on how these types of artificial intelligence, under the auspices of individual freedom to make choices, forestall the ability to see what kinds of choices we are making and the collective impact of these choices in reversing decades of struggle for social, political, and economic equality. Digital technologies are implicated in these struggles.”

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