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Advances in neural implants and genetic engineering suggest that in the not–too–distant future we may be able to boost human intelligence. If that’s true, could we—and should we—bring our animal cousins along for the ride?
Human brain augmentation made headlines last year after several tech firms announced ambitious efforts to build neural implant technology. Duke University neuroscientist Mikhail Lebedev told me in July it could be decades before these devices have applications beyond the strictly medical.
But he said the technology, as well as other pharmacological and genetic engineering approaches, will almost certainly allow us to boost our mental capacities at some point in the next few decades.
Whether this kind of cognitive enhancement is a good idea or not, and how we should regulate it, are matters of heated debate among philosophers, futurists, and bioethicists, but for some it has raised the question of whether we could do the same for animals.
There’s already tantalizing evidence of the idea’s feasibility. As detailed in BBC Future, a group from MIT found that mice that were genetically engineered to express the human FOXP2 gene linked to learning and speech processing picked up maze routes faster. Another group at Wake Forest University studying Alzheimer’s found that neural implants could boost rhesus monkeys’ scores on intelligence tests.
The concept of “animal uplift” is most famously depicted in the Planet of the Apes movie series, whose planet–conquering protagonists are likely to put most people off the idea. But proponents are less pessimistic about the outcomes.
Science fiction author David Brin popularized the concept in his “Uplift” series of novels, in which humans share the world with various other intelligent animals that all bring their own unique skills, perspectives, and innovations to the table. “The benefits, after a few hundred years, could be amazing,” he told Scientific American.
Others, like George Dvorsky, the director of the Rights of Non-Human Persons program at the Institute for Ethics and Emerging Technologies, go further and claim there is a moral imperative. He told the Boston Globe that denying augmentation technology to animals would be just as unethical as excluding certain groups of humans.
Others are less convinced. Forbes’ Alex Knapp points out that developing the technology to uplift animals will likely require lots of very invasive animal research that will cause huge suffering to the animals it purports to help. This is problematic enough with normal animals, but could be even more morally dubious when applied to ones whose cognitive capacities have been enhanced.
The whole concept could also be based on a fundamental misunderstanding of the nature of intelligence. Humans are prone to seeing intelligence as a single, self-contained metric that progresses in a linear way with humans at the pinnacle.
In an opinion piece in Wired arguing against the likelihood of superhuman artificial intelligence, Kevin Kelly points out that science has no such single dimension with which to rank the intelligence of different species. Each one combines a bundle of cognitive capabilities, some of which are well below our own capabilities and others which are superhuman. He uses the example of the squirrel, which can remember the precise location of thousands of acorns for years.
Uplift efforts may end up being less about boosting intelligence and more about making animals more human-like. That represents “a kind of benevolent colonialism” that assumes being more human-like is a good thing, Paul Graham Raven, a futures researcher at the University of Sheffield in the United Kingdom, told the Boston Globe. There’s scant evidence that’s the case, and it’s easy to see how a chimpanzee with the mind of a human might struggle to adjust.
There are also fundamental barriers that may make it difficult to achieve human-level cognitive capabilities in animals, no matter how advanced brain augmentation technology gets. In 2013 Swedish researchers selectively bred small fish called guppies for bigger brains. This made them smarter, but growing the energy-intensive organ meant the guppies developed smaller guts and produced fewer offspring to compensate.
This highlights the fact that uplifting animals may require more than just changes to their brains, possibly a complete rewiring of their physiology that could prove far more technically challenging than human brain augmentation.
Our intelligence is intimately tied to our evolutionary history—our brains are bigger than other animals’; opposable thumbs allow us to use tools; our vocal chords make complex communication possible. No matter how much you augment a cow’s brain, it still couldn’t use a screwdriver or talk to you in English because it simply doesn’t have the machinery.
Finally, from a purely selfish point of view, even if it does become possible to create a level playing field between us and other animals, it may not be a smart move for humanity. There’s no reason to assume animals would be any more benevolent than we are, having evolved in the same ‘survival of the fittest’ crucible that we have. And given our already endless capacity to divide ourselves along national, religious, or ethnic lines, conflict between species seems inevitable.
We’re already likely to face considerable competition from smart machines in the coming decades if you believe the hype around AI. So maybe adding a few more intelligent species to the mix isn’t the best idea.
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The key difference between science fiction and fantasy is that science fiction is entirely possible because of its grounding in scientific facts, while fantasy is not. This is where Black Mirror is both an entertaining and terrifying work of science fiction. Created by Charlie Brooker, the anthological series tells cautionary tales of emerging technology that could one day be an integral part of our everyday lives.
While watching the often alarming episodes, one can’t help but recognize the eerie similarities to some of the tech tools that are already abundant in our lives today. In fact, many previous Black Mirror predictions are already becoming reality.
The latest season of Black Mirror was arguably darker than ever. This time, Brooker seemed to focus on the ethical implications of one particular area: neurotechnology.
Warning: The remainder of this article may contain spoilers from Season 4 of Black Mirror.
Most of the storylines from season four revolve around neurotechnology and brain-machine interfaces. They are based in a world where people have the power to upload their consciousness onto machines, have fully immersive experiences in virtual reality, merge their minds with other minds, record others’ memories, and even track what others are thinking, feeling, and doing.
How can all this ever be possible? Well, these capabilities are already being developed by pioneers and researchers globally. Early last year, Elon Musk unveiled Neuralink, a company whose goal is to merge the human mind with AI through a neural lace. We’ve already connected two brains via the internet, allowing one brain to communicate with another. Various research teams have been able to develop mechanisms for “reading minds” or reconstructing memories of individuals via devices. The list goes on.
With many of the technologies we see in Black Mirror it’s not a question of if, but when. Futurist Ray Kurzweil has predicted that by the 2030s we will be able to upload our consciousness onto the cloud via nanobots that will “provide full-immersion virtual reality from within the nervous system, provide direct brain-to-brain communication over the internet, and otherwise greatly expand human intelligence.” While other experts continue to challenge Kurzweil on the exact year we’ll accomplish this feat, with the current exponential growth of our technological capabilities, we’re on track to get there eventually.
As always, technology is only half the conversation. Equally fascinating are the many ethical and moral questions this topic raises.
For instance, with the increasing convergence of artificial intelligence and virtual reality, we have to ask ourselves if our morality from the physical world transfers equally into the virtual world. The first episode of season four, USS Calister, tells the story of a VR pioneer, Robert Daley, who creates breakthrough AI and VR to satisfy his personal frustrations and sexual urges. He uses the DNA of his coworkers (and their children) to re-create them digitally in his virtual world, to which he escapes to torture them, while they continue to be indifferent in the “real” world.
Audiences are left asking themselves: should what happens in the digital world be considered any less “real” than the physical world? How do we know if the individuals in the virtual world (who are ultimately based on algorithms) have true feelings or sentiments? Have they been developed to exhibit characteristics associated with suffering, or can they really feel suffering? Fascinatingly, these questions point to the hard problem of consciousness—the question of if, why, and how a given physical process generates the specific experience it does—which remains a major mystery in neuroscience.
Towards the end of USS Calister, the hostages of Daley’s virtual world attempt to escape through suicide, by committing an act that will delete the code that allows them to exist. This raises yet another mind-boggling ethical question: if we “delete” code that signifies a digital being, should that be considered murder (or suicide, in this case)? Why shouldn’t it? When we murder someone we are, in essence, taking away their capacity to live and to be, without their consent. By unplugging a self-aware AI, wouldn’t we be violating its basic right to live in the same why? Does AI, as code, even have rights?
Brain implants can also have a radical impact on our self-identity and how we define the word “I”. In the episode Black Museum, instead of witnessing just one horror, we get a series of scares in little segments. One of those segments tells the story of a father who attempts to reincarnate the mother of his child by uploading her consciousness into his mind and allowing her to live in his head (essentially giving him multiple personality disorder). In this way, she can experience special moments with their son.
With “no privacy for him, and no agency for her” the good intention slowly goes very wrong. This story raises a critical question: should we be allowed to upload consciousness into limited bodies? Even more, if we are to upload our minds into “the cloud,” at what point do we lose our individuality to become one collective being?
These questions can form the basis of hours of debate, but we’re just getting started. There are no right or wrong answers with many of these moral dilemmas, but we need to start having such discussions.
The Downside of Dystopian Sci-Fi
Like last season’s San Junipero, one episode of the series, Hang the DJ, had an uplifting ending. Yet the overwhelming majority of the stories in Black Mirror continue to focus on the darkest side of human nature, feeding into the pre-existing paranoia of the general public. There is certainly some value in this; it’s important to be aware of the dangers of technology. After all, what better way to explore these dangers before they occur than through speculative fiction?
A big takeaway from every tale told in the series is that the greatest threat to humanity does not come from technology, but from ourselves. Technology itself is not inherently good or evil; it all comes down to how we choose to use it as a society. So for those of you who are techno-paranoid, beware, for it’s not the technology you should fear, but the humans who get their hands on it.
While we can paint negative visions for the future, though, it is also important to paint positive ones. The kind of visions we set for ourselves have the power to inspire and motivate generations. Many people are inherently pessimistic when thinking about the future, and that pessimism in turn can shape their contributions to humanity.
While utopia may not exist, the future of our species could and should be one of solving global challenges, abundance, prosperity, liberation, and cosmic transcendence. Now that would be a thrilling episode to watch.
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How many cyborgs did you see during your morning commute today? I would guess at least five. Did they make you nervous? Probably not; you likely didn’t even realize they were there.
In a presentation titled “Biohacking and the Connected Body” at Singularity University Global Summit, Hannes Sjoblad informed the audience that we’re already living in the age of cyborgs. Sjoblad is co-founder of the Sweden-based biohacker network Bionyfiken, a chartered non-profit that unites DIY-biologists, hackers, makers, body modification artists and health and performance devotees to explore human-machine integration.
Sjoblad said the cyborgs we see today don’t look like Hollywood prototypes; they’re regular people who have integrated technology into their bodies to improve or monitor some aspect of their health. Sjoblad defined biohacking as applying hacker ethic to biological systems. Some biohackers experiment with their biology with the goal of taking the human body’s experience beyond what nature intended.
Smart insulin monitoring systems, pacemakers, bionic eyes, and Cochlear implants are all examples of biohacking, according to Sjoblad. He told the audience, “We live in a time where, thanks to technology, we can make the deaf hear, the blind see, and the lame walk.” He is convinced that while biohacking could conceivably end up having Brave New World-like dystopian consequences, it can also be leveraged to improve and enhance our quality of life in multiple ways.
The field where biohacking can make the most positive impact is health. In addition to pacemakers and insulin monitors, several new technologies are being developed with the goal of improving our health and simplifying access to information about our bodies.
Ingestibles are a type of smart pill that use wireless technology to monitor internal reactions to medications, helping doctors determine optimum dosage levels and tailor treatments to different people. Your body doesn’t absorb or process medication exactly as your neighbor’s does, so shouldn’t you each have a treatment that works best with your unique system? Colonoscopies and endoscopies could one day be replaced by miniature pill-shaped video cameras that would collect and transmit images as they travel through the digestive tract.
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Security is another area where biohacking could be beneficial. One example Sjoblad gave was personalization of weapons: an invader in your house couldn’t fire your gun because it will have been matched to your fingerprint or synced with your body so that it only responds to you.
Biohacking can also simplify everyday tasks. In an impressive example of walking the walk rather than just talking the talk, Sjoblad had an NFC chip implanted in his hand. The chip contains data from everything he used to have to carry around in his pockets: credit and bank card information, key cards to enter his office building and gym, business cards, and frequent shopper loyalty cards. When he’s in line for a morning coffee or rushing to get to the office on time, he doesn’t have to root around in his pockets or bag to find the right card or key; he just waves his hand in front of a sensor and he’s good to go.
Evolved from radio frequency identification (RFID)—an old and widely distributed technology—NFC chips are activated by another chip, and small amounts of data can be transferred back and forth. No wireless connection is necessary. Sjoblad sees his NFC implant as a personal key to the Internet of Things, a simple way for him to talk to the smart, connected devices around him.
Sjoblad isn’t the only person who feels a need for connection.
When British science writer Frank Swain realized he was going to go deaf, he decided to hack his hearing to be able to hear Wi-Fi. Swain developed software that tunes into wireless communication fields and uses an inbuilt Wi-Fi sensor to pick up router name, encryption modes and distance from the device. This data is translated into an audio stream where distant signals click or pop, and strong signals sound their network ID in a looped melody. Swain hears it all through an upgraded hearing aid.
Global datastreams can also become sensory experiences. Spanish artist Moon Ribas developed and implanted a chip in her elbow that is connected to the global monitoring system for seismographic sensors; each time there’s an earthquake, she feels it through vibrations in her arm.
You can feel connected to our planet, too: North Sense makes a “standalone artificial sensory organ” that connects to your body and vibrates whenever you’re facing north. It’s a built-in compass; you’ll never get lost again.
Biohacking applications are likely to proliferate in the coming years, some of them more useful than others. But there are serious ethical questions that can’t be ignored during development and use of this technology. To what extent is it wise to tamper with nature, and who gets to decide?
Most of us are probably ok with waiting in line an extra 10 minutes or occasionally having to pull up a maps app on our phone if it means we don’t need to implant computer chips into our forearms. If it’s frightening to think of criminals stealing our wallets, imagine them cutting a chunk of our skin out to have instant access to and control over our personal data. The physical invasiveness and potential for something to go wrong seems to far outweigh the benefits the average person could derive from this technology.
But that may not always be the case. It’s worth noting the miniaturization of technology continues at a quick rate, and the smaller things get, the less invasive (and hopefully more useful) they’ll be. Even today, there are people already sensibly benefiting from biohacking. If you look closely enough, you’ll spot at least a couple cyborgs on your commute tomorrow morning.
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