Tag Archives: consciousness
#435161 Less Like Us: An Alternate Theory of ...
The question of whether an artificial general intelligence will be developed in the future—and, if so, when it might arrive—is controversial. One (very uncertain) estimate suggests 2070 might be the earliest we could expect to see such technology.
Some futurists point to Moore’s Law and the increasing capacity of machine learning algorithms to suggest that a more general breakthrough is just around the corner. Others suggest that extrapolating exponential improvements in hardware is unwise, and that creating narrow algorithms that can beat humans at specialized tasks brings us no closer to a “general intelligence.”
But evolution has produced minds like the human mind at least once. Surely we could create artificial intelligence simply by copying nature, either by guided evolution of simple algorithms or wholesale emulation of the human brain.
Both of these ideas are far easier to conceive of than they are to achieve. The 302 neurons of the nematode worm’s brain are still an extremely difficult engineering challenge, let alone the 86 billion in a human brain.
Leaving aside these caveats, though, many people are worried about artificial general intelligence. Nick Bostrom’s influential book on superintelligence imagines it will be an agent—an intelligence with a specific goal. Once such an agent reaches a human level of intelligence, it will improve itself—increasingly rapidly as it gets smarter—in pursuit of whatever goal it has, and this “recursive self-improvement” will lead it to become superintelligent.
This “intelligence explosion” could catch humans off guard. If the initial goal is poorly specified or malicious, or if improper safety features are in place, or if the AI decides it would prefer to do something else instead, humans may be unable to control our own creation. Bostrom gives examples of how a seemingly innocuous goal, such as “Make everyone happy,” could be misinterpreted; perhaps the AI decides to drug humanity into a happy stupor, or convert most of the world into computing infrastructure to pursue its goal.
Drexler and Comprehensive AI Services
These are increasingly familiar concerns for an AI that behaves like an agent, seeking to achieve its goal. There are dissenters to this picture of how artificial general intelligence might arise. One notable alternative point of view comes from Eric Drexler, famous for his work on molecular nanotechnology and Engines of Creation, the book that popularized it.
With respect to AI, Drexler believes our view of an artificial intelligence as a single “agent” that acts to maximize a specific goal is too narrow, almost anthropomorphizing AI, or modeling it as a more realistic route towards general intelligence. Instead, he proposes “Comprehensive AI Services” (CAIS) as an alternative route to artificial general intelligence.
What does this mean? Drexler’s argument is that we should look more closely at how machine learning and AI algorithms are actually being developed in the real world. The optimization effort is going into producing algorithms that can provide services and perform tasks like translation, music recommendations, classification, medical diagnoses, and so forth.
AI-driven improvements in technology, argues Drexler, will lead to a proliferation of different algorithms: technology and software improvement, which can automate increasingly more complicated tasks. Recursive improvement in this regime is already occurring—take the newer versions of AlphaGo, which can learn to improve themselves by playing against previous versions.
Many Smart Arms, No Smart Brain
Instead of relying on some unforeseen breakthrough, the CAIS model of AI just assumes that specialized, narrow AI will continue to improve at performing each of its tasks, and the range of tasks that machine learning algorithms will be able to perform will become wider. Ultimately, once a sufficient number of tasks have been automated, the services that an AI will provide will be so comprehensive that they will resemble a general intelligence.
One could then imagine a “general” intelligence as simply an algorithm that is extremely good at matching the task you ask it to perform to the specialized service algorithm that can perform that task. Rather than acting like a single brain that strives to achieve a particular goal, the central AI would be more like a search engine, looking through the tasks it can perform to find the closest match and calling upon a series of subroutines to achieve the goal.
For Drexler, this is inherently a safety feature. Rather than Bostrom’s single, impenetrable, conscious and superintelligent brain (which we must try to psychoanalyze in advance without really knowing what it will look like), we have a network of capabilities. If you don’t want your system to perform certain tasks, you can simply cut it off from access to those services. There is no superintelligent consciousness to outwit or “trap”: more like an extremely high-level programming language that can respond to complicated commands by calling upon one of the myriad specialized algorithms that have been developed by different groups.
This skirts the complex problem of consciousness and all of the sticky moral quandaries that arise in making minds that might be like ours. After all, if you could simulate a human mind, you could simulate it experiencing unimaginable pain. Black Mirror-esque dystopias where emulated minds have no rights and are regularly “erased” or forced to labor in dull and repetitive tasks, hove into view.
Drexler argues that, in this world, there is no need to ever build a conscious algorithm. Yet it seems likely that, at some point, humans will attempt to simulate our own brains, if only in the vain attempt to pursue immortality. This model cannot hold forever. Yet its proponents argue that any world in which we could develop general AI would probably also have developed superintelligent capabilities in a huge range of different tasks, such as computer programming, natural language understanding, and so on. In other words, CAIS arrives first.
The Future In Our Hands?
Drexler argues that his model already incorporates many of the ideas from general AI development. In the marketplace, algorithms compete all the time to perform these services: they undergo the same evolutionary pressures that lead to “higher intelligence,” but the behavior that’s considered superior is chosen by humans, and the nature of the “general intelligence” is far more shaped by human decision-making and human programmers. Development in AI services could still be rapid and disruptive.
But in Drexler’s case, the research and development capacity comes from humans and organizations driven by the desire to improve algorithms that are performing individualized and useful tasks, rather than from a conscious AI recursively reprogramming and improving itself.
In other words, this vision does not absolve us of the responsibility of making our AI safe; if anything, it gives us a greater degree of responsibility. As more and more complex “services” are automated, performing what used to be human jobs at superhuman speed, the economic disruption will be severe.
Equally, as machine learning is trusted to carry out more complex decisions, avoiding algorithmic bias becomes crucial. Shaping each of these individual decision-makers—and trying to predict the complex ways they might interact with each other—is no less daunting a task than specifying the goal for a hypothetical, superintelligent, God-like AI. Arguably, the consequences of the “misalignment” of these services algorithms are already multiplying around us.
The CAIS model bridges the gap between real-world AI, machine learning developments, and real-world safety considerations, as well as the speculative world of superintelligent agents and the safety considerations involved with controlling their behavior. We should keep our minds open as to what form AI and machine learning will take, and how it will influence our societies—and we must take care to ensure that the systems we create don’t end up forcing us all to live in a world of unintended consequences.
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#435046 The Challenge of Abundance: Boredom, ...
As technology continues to progress, the possibility of an abundant future seems more likely. Artificial intelligence is expected to drive down the cost of labor, infrastructure, and transport. Alternative energy systems are reducing the cost of a wide variety of goods. Poverty rates are falling around the world as more people are able to make a living, and resources that were once inaccessible to millions are becoming widely available.
But such a life presents fuel for the most common complaint against abundance: if robots take all the jobs, basic income provides us livable welfare for doing nothing, and healthcare is a guarantee free of charge, then what is the point of our lives? What would motivate us to work and excel if there are no real risks or rewards? If everything is simply given to us, how would we feel like we’ve ever earned anything?
Time has proven that humans inherently yearn to overcome challenges—in fact, this very desire likely exists as the root of most technological innovation. And the idea that struggling makes us stronger isn’t just anecdotal, it’s scientifically validated.
For instance, kids who use anti-bacterial soaps and sanitizers too often tend to develop weak immune systems, causing them to get sick more frequently and more severely. People who work out purposely suffer through torn muscles so that after a few days of healing their muscles are stronger. And when patients visit a psychologist to handle a fear that is derailing their lives, one of the most common treatments is exposure therapy: a slow increase of exposure to the suffering so that the patient gets stronger and braver each time, able to take on an incrementally more potent manifestation of their fears.
Different Kinds of Struggle
It’s not hard to understand why people might fear an abundant future as a terribly mundane one. But there is one crucial mistake made in this assumption, and it was well summarized by Indian mystic and author Sadhguru, who said during a recent talk at Google:
Stomach empty, only one problem. Stomach full—one hundred problems; because what we refer to as human really begins only after survival is taken care of.
This idea is backed up by Maslow’s hierarchy of needs, which was first presented in his 1943 paper “A Theory of Human Motivation.” Maslow shows the steps required to build to higher and higher levels of the human experience. Not surprisingly, the first two levels deal with physiological needs and the need for safety—in other words, with the body. You need to have food, water, and sleep, or you die. After that, you need to be protected from threats, from the elements, from dangerous people, and from disease and pain.
Maslow’s Hierarchy of Needs. Photo by Wikimedia User:Factoryjoe / CC BY-SA 3.0
The beauty of these first two levels is that they’re clear-cut problems with clear-cut solutions: if you’re hungry, then you eat; if you’re thirsty, then you drink; if you’re tired, then you sleep.
But what about the next tiers of the hierarchy? What of love and belonging, of self-esteem and self-actualization? If we’re lonely, can we just summon up an authentic friend or lover? If we feel neglected by society, can we demand it validate us? If we feel discouraged and disappointed in ourselves, can we simply dial up some confidence and self-esteem?
Of course not, and that’s because these psychological needs are nebulous; they don’t contain clear problems with clear solutions. They involve the external world and other people, and are complicated by the infinite flavors of nuance and compromise that are required to navigate human relationships and personal meaning.
These psychological difficulties are where we grow our personalities, outlooks, and beliefs. The truly defining characteristics of a person are dictated not by the physical situations they were forced into—like birth, socioeconomic class, or physical ailment—but instead by the things they choose. So a future of abundance helps to free us from the physical limitations so that we can truly commit to a life of purpose and meaning, rather than just feel like survival is our purpose.
The Greatest Challenge
And that’s the plot twist. This challenge to come to grips with our own individuality and freedom could actually be the greatest challenge our species has ever faced. Can you imagine waking up every day with infinite possibility? Every choice you make says no to the rest of reality, and so every decision carries with it truly life-defining purpose and meaning. That sounds overwhelming. And that’s probably because in our current socio-economic systems, it is.
Studies have shown that people in wealthier nations tend to experience more anxiety and depression. Ron Kessler, professor of health care policy at Harvard and World Health Organization (WHO) researcher, summarized his findings of global mental health by saying, “When you’re literally trying to survive, who has time for depression? Americans, on the other hand, many of whom lead relatively comfortable lives, blow other nations away in the depression factor, leading some to suggest that depression is a ‘luxury disorder.’”
This might explain why America scores in the top rankings for the most depressed and anxious country on the planet. We surpassed our survival needs, and instead became depressed because our jobs and relationships don’t fulfill our expectations for the next three levels of Maslow’s hierarchy (belonging, esteem, and self-actualization).
But a future of abundance would mean we’d have to deal with these levels. This is the challenge for the future; this is what keeps things from being mundane.
As a society, we would be forced to come to grips with our emotional intelligence, to reckon with philosophy rather than simply contemplate it. Nearly every person you meet will be passionately on their own customized life journey, not following a routine simply because of financial limitations. Such a world seems far more vibrant and interesting than one where most wander sleep-deprived and numb while attempting to survive the rat race.
We can already see the forceful hand of this paradigm shift as self-driving cars become ubiquitous. For example, consider the famous psychological and philosophical “trolley problem.” In this thought experiment, a person sees a trolley car heading towards five people on the train tracks; they see a lever that will allow them to switch the trolley car to a track that instead only has one person on it. Do you switch the lever and have a hand in killing one person, or do you let fate continue and kill five people instead?
For the longest time, this was just an interesting quandary to consider. But now, massive corporations have to have an answer, so they can program their self-driving cars with the ability to choose between hitting a kid who runs into the road or swerving into an oncoming car carrying a family of five. When companies need philosophers to make business decisions, it’s a good sign of what’s to come.
Luckily, it’s possible this forceful reckoning with philosophy and our own consciousness may be exactly what humanity needs. Perhaps our great failure as a species has been a result of advanced cognition still trapped in the first two levels of Maslow’s hierarchy due to a long history of scarcity.
As suggested in the opening scenes in 2001: A Space Odyssey, our ape-like proclivity for violence has long stayed the same while the technology we fight with and live amongst has progressed. So while well-off Americans may have comfortable lives, they still know they live in a system where there is no safety net, where a single tragic failure could still mean hunger and homelessness. And because of this, that evolutionarily hard-wired neurotic part of our brain that fears for our survival has never been able to fully relax, and so that anxiety and depression that come with too much freedom but not enough security stays ever present.
Not only might this shift in consciousness help liberate humanity, but it may be vital if we’re to survive our future creations as well. Whatever values we hold dear as a species are the ones we will imbue into the sentient robots we create. If machine learning is going to take its guidance from humanity, we need to level up humanity’s emotional maturity.
While the physical struggles of the future may indeed fall to the wayside amongst abundance, it’s unlikely to become a mundane world; instead, it will become a vibrant culture where each individual is striving against the most important struggle that affects all of us: the challenge to find inner peace, to find fulfillment, to build meaningful relationships, and ultimately, the challenge to find ourselves.
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#434655 Purposeful Evolution: Creating an ...
More often than not, we fall into the trap of trying to predict and anticipate the future, forgetting that the future is up to us to envision and create. In the words of Buckminster Fuller, “We are called to be architects of the future, not its victims.”
But how, exactly, do we create a “good” future? What does such a future look like to begin with?
In Future Consciousness: The Path to Purposeful Evolution, Tom Lombardo analytically deconstructs how we can flourish in the flow of evolution and create a prosperous future for humanity. Scientifically informed, the books taps into themes that are constructive and profound, from both eastern and western philosophies.
As the executive director of the Center for Future Consciousness and an executive board member and fellow of the World Futures Studies Federation, Lombardo has dedicated his life and career to studying how we can create a “realistic, constructive, and ethical future.”
In a conversation with Singularity Hub, Lombardo discussed purposeful evolution, ethical use of technology, and the power of optimism.
Raya Bidshahri: Tell me more about the title of your book. What is future consciousness and what role does it play in what you call purposeful evolution?
Tom Lombardo: Humans have the unique capacity to purposefully evolve themselves because they possess future consciousness. Future consciousness contains all of the cognitive, motivational, and emotional aspects of the human mind that pertain to the future. It’s because we can imagine and think about the future that we can manipulate and direct our future evolution purposefully. Future consciousness empowers us to become self-responsible in our own evolutionary future. This is a jump in the process of evolution itself.
RB: In several places in the book, you discuss the importance of various eastern philosophies. What can we learn from the east that is often missing from western models?
TL: The key idea in the east that I have been intrigued by for decades is the Taoist Yin Yang, which is the idea that reality should be conceptualized as interdependent reciprocities.
In the west we think dualistically, or we attempt to think in terms of one end of the duality to the exclusion of the other, such as whole versus parts or consciousness versus physical matter. Yin Yang thinking is seeing how both sides of a “duality,” even though they appear to be opposites, are interdependent; you can’t have one without the other. You can’t have order without chaos, consciousness without the physical world, individuals without the whole, humanity without technology, and vice versa for all these complementary pairs.
RB: You talk about the importance of chaos and destruction in the trajectory of human progress. In your own words, “Creativity frequently involves destruction as a prelude to the emergence of some new reality.” Why is this an important principle for readers to keep in mind, especially in the context of today’s world?
TL: In order for there to be progress, there often has to be a disintegration of aspects of the old. Although progress and evolution involve a process of building up, growth isn’t entirely cumulative; it’s also transformative. Things fall apart and come back together again.
Throughout history, we have seen a transformation of what are the most dominant human professions or vocations. At some point, almost everybody worked in agriculture, but most of those agricultural activities were replaced by machines, and a lot of people moved over to industry. Now we’re seeing that jobs and functions are increasingly automated in industry, and humans are being pushed into vocations that involve higher cognitive and artistic skills, services, information technology, and so on.
RB: You raise valid concerns about the dark side of technological progress, especially when it’s combined with mass consumerism, materialism, and anti-intellectualism. How do we counter these destructive forces as we shape the future of humanity?
TL: We can counter such forces by always thoughtfully considering how our technologies are affecting the ongoing purposeful evolution of our conscious minds, bodies, and societies. We should ask ourselves what are the ethical values that are being served by the development of various technologies.
For example, we often hear the criticism that technologies that are driven by pure capitalism degrade human life and only benefit the few people who invented and market them. So we need to also think about what good these new technologies can serve. It’s what I mean when I talk about the “wise cyborg.” A wise cyborg is somebody who uses technology to serve wisdom, or values connected with wisdom.
RB: Creating an ideal future isn’t just about progress in technology, but also progress in morality. How we do decide what a “good” future is? What are some philosophical tools we can use to determine a code of ethics that is as objective as possible?
TL: Let’s keep in mind that ethics will always have some level of subjectivity. That being said, the way to determine a good future is to base it on the best theory of reality that we have, which is that we are evolutionary beings in an evolutionary universe and we are interdependent with everything else in that universe. Our ethics should acknowledge that we are fluid and interactive.
Hence, the “good” can’t be something static, and it can’t be something that pertains to me and not everybody else. It can’t be something that only applies to humans and ignores all other life on Earth, and it must be a mode of change rather than something stable.
RB: You present a consciousness-centered approach to creating a good future for humanity. What are some of the values we should develop in order to create a prosperous future?
TL: A sense of self-responsibility for the future is critical. This means realizing that the “good future” is something we have to take upon ourselves to create; we can’t let something or somebody else do that. We need to feel responsible both for our own futures and for the future around us.
Another one is going to be an informed and hopeful optimism about the future, because both optimism and pessimism have self-fulfilling prophecy effects. If you hope for the best, you are more likely to look deeply into your reality and increase the chance of it coming out that way. In fact, all of the positive emotions that have to do with future consciousness actually make people more intelligent and creative.
Some other important character virtues are discipline and tenacity, deep purpose, the love of learning and thinking, and creativity.
RB: Are you optimistic about the future? If so, what informs your optimism?
I justify my optimism the same way that I have seen Ray Kurzweil, Peter Diamandis, Kevin Kelly, and Steven Pinker justify theirs. If we look at the history of human civilization and even the history of nature, we see a progressive motion forward toward greater complexity and even greater intelligence. There’s lots of ups and downs, and catastrophes along the way, but the facts of nature and human history support the long-term expectation of continued evolution into the future.
You don’t have to be unrealistic to be optimistic. It’s also, psychologically, the more empowering position. That’s the position we should take if we want to maximize the chances of our individual or collective reality turning out better.
A lot of pessimists are pessimistic because they’re afraid of the future. There are lots of reasons to be afraid, but all in all, fear disempowers, whereas hope empowers.
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Posted in Human Robots