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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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As artificial intelligence systems take on more tasks and solve more problems, it’s hard to say which is rising faster: our interest in them or our fear of them. Futurist Ray Kurzweil famously predicted that “By 2029, computers will have emotional intelligence and be convincing as people.”
We don’t know how accurate this prediction will turn out to be. Even if it takes more than 10 years, though, is it really possible for machines to become conscious? If the machines Kurzweil describes say they’re conscious, does that mean they actually are?
Perhaps a more relevant question at this juncture is: what is consciousness, and how do we replicate it if we don’t understand it?
In a panel discussion at South By Southwest titled “How AI Will Design the Human Future,” experts from academia and industry discussed these questions and more.
Wait, What Is AI?
Most of AI’s recent feats—diagnosing illnesses, participating in debate, writing realistic text—involve machine learning, which uses statistics to find patterns in large datasets then uses those patterns to make predictions. However, “AI” has been used to refer to everything from basic software automation and algorithms to advanced machine learning and deep learning.
“The term ‘artificial intelligence’ is thrown around constantly and often incorrectly,” said Jennifer Strong, a reporter at the Wall Street Journal and host of the podcast “The Future of Everything.” Indeed, one study found that 40 percent of European companies that claim to be working on or using AI don’t actually use it at all.
Dr. Peter Stone, associate chair of computer science at UT Austin, was the study panel chair on the 2016 One Hundred Year Study on Artificial Intelligence (or AI100) report. Based out of Stanford University, AI100 is studying and anticipating how AI will impact our work, our cities, and our lives.
“One of the first things we had to do was define AI,” Stone said. They defined it as a collection of different technologies inspired by the human brain to be able to perceive their surrounding environment and figure out what actions to take given these inputs.
Modeling on the Unknown
Here’s the crazy thing about that definition (and about AI itself): we’re essentially trying to re-create the abilities of the human brain without having anything close to a thorough understanding of how the human brain works.
“We’re starting to pair our brains with computers, but brains don’t understand computers and computers don’t understand brains,” Stone said. Dr. Heather Berlin, cognitive neuroscientist and professor of psychiatry at the Icahn School of Medicine at Mount Sinai, agreed. “It’s still one of the greatest mysteries how this three-pound piece of matter can give us all our subjective experiences, thoughts, and emotions,” she said.
This isn’t to say we’re not making progress; there have been significant neuroscience breakthroughs in recent years. “This has been the stuff of science fiction for a long time, but now there’s active work being done in this area,” said Amir Husain, CEO and founder of Austin-based AI company Spark Cognition.
Advances in brain-machine interfaces show just how much more we understand the brain now than we did even a few years ago. Neural implants are being used to restore communication or movement capabilities in people who’ve been impaired by injury or illness. Scientists have been able to transfer signals from the brain to prosthetic limbs and stimulate specific circuits in the brain to treat conditions like Parkinson’s, PTSD, and depression.
But much of the brain’s inner workings remain a deep, dark mystery—one that will have to be further solved if we’re ever to get from narrow AI, which refers to systems that can perform specific tasks and is where the technology stands today, to artificial general intelligence, or systems that possess the same intelligence level and learning capabilities as humans.
The biggest question that arises here, and one that’s become a popular theme across stories and films, is if machines achieve human-level general intelligence, does that also mean they’d be conscious?
Wait, What Is Consciousness?
As valuable as the knowledge we’ve accumulated about the brain is, it seems like nothing more than a collection of disparate facts when we try to put it all together to understand consciousness.
“If you can replace one neuron with a silicon chip that can do the same function, then replace another neuron, and another—at what point are you still you?” Berlin asked. “These systems will be able to pass the Turing test, so we’re going to need another concept of how to measure consciousness.”
Is consciousness a measurable phenomenon, though? Rather than progressing by degrees or moving through some gray area, isn’t it pretty black and white—a being is either conscious or it isn’t?
This may be an outmoded way of thinking, according to Berlin. “It used to be that only philosophers could study consciousness, but now we can study it from a scientific perspective,” she said. “We can measure changes in neural pathways. It’s subjective, but depends on reportability.”
She described three levels of consciousness: pure subjective experience (“Look, the sky is blue”), awareness of one’s own subjective experience (“Oh, it’s me that’s seeing the blue sky”), and relating one subjective experience to another (“The blue sky reminds me of a blue ocean”).
“These subjective states exist all the way down the animal kingdom. As humans we have a sense of self that gives us another depth to that experience, but it’s not necessary for pure sensation,” Berlin said.
Husain took this definition a few steps farther. “It’s this self-awareness, this idea that I exist separate from everything else and that I can model myself,” he said. “Human brains have a wonderful simulator. They can propose a course of action virtually, in their minds, and see how things play out. The ability to include yourself as an actor means you’re running a computation on the idea of yourself.”
Most of the decisions we make involve envisioning different outcomes, thinking about how each outcome would affect us, and choosing which outcome we’d most prefer.
“Complex tasks you want to achieve in the world are tied to your ability to foresee the future, at least based on some mental model,” Husain said. “With that view, I as an AI practitioner don’t see a problem implementing that type of consciousness.”
Moving Forward Cautiously (But Not too Cautiously)
To be clear, we’re nowhere near machines achieving artificial general intelligence or consciousness, and whether a “conscious machine” is possible—not to mention necessary or desirable—is still very much up for debate.
As machine intelligence continues to advance, though, we’ll need to walk the line between progress and risk management carefully.
Improving the transparency and explainability of AI systems is one crucial goal AI developers and researchers are zeroing in on. Especially in applications that could mean the difference between life and death, AI shouldn’t advance without people being able to trace how it’s making decisions and reaching conclusions.
Medicine is a prime example. “There are already advances that could save lives, but they’re not being used because they’re not trusted by doctors and nurses,” said Stone. “We need to make sure there’s transparency.” Demanding too much transparency would also be a mistake, though, because it will hinder the development of systems that could at best save lives and at worst improve efficiency and free up doctors to have more face time with patients.
Similarly, self-driving cars have great potential to reduce deaths from traffic fatalities. But even though humans cause thousands of deadly crashes every day, we’re terrified by the idea of self-driving cars that are anything less than perfect. “If we only accept autonomous cars when there’s zero probability of an accident, then we will never accept them,” Stone said. “Yet we give 16-year-olds the chance to take a road test with no idea what’s going on in their brains.”
This brings us back to the fact that, in building tech modeled after the human brain—which has evolved over millions of years—we’re working towards an end whose means we don’t fully comprehend, be it something as basic as choosing when to brake or accelerate or something as complex as measuring consciousness.
“We shouldn’t charge ahead and do things just because we can,” Stone said. “The technology can be very powerful, which is exciting, but we have to consider its implications.”
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