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#432512 How Will Merging Minds and Machines ...

One of the most exciting and frightening outcomes of technological advancement is the potential to merge our minds with machines. If achieved, this would profoundly boost our cognitive capabilities. More importantly, however, it could be a revolution in human identity, emotion, spirituality, and self-awareness.

Brain-machine interface technology is already being developed by pioneers and researchers around the globe. It’s still early and today’s tech is fairly rudimentary, but it’s a fast-moving field, and some believe it will advance faster than generally expected. Futurist Ray Kurzweil has predicted that by the 2030s we will be able to connect our brains to the internet 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.” Even if the advances are less dramatic, however, they’ll have significant implications.

How might this technology affect human consciousness? What about its implications on our sentience, self-awareness, or subjective experience of our illusion of self?

Consciousness can be hard to define, but a holistic definition often encompasses many of our most fundamental capacities, such as wakefulness, self-awareness, meta-cognition, and sense of agency. Beyond that, consciousness represents a spectrum of awareness, as seen across various species of animals. Even humans experience different levels of existential awareness.

From psychedelics to meditation, there are many tools we already use to alter and heighten our conscious experience, both temporarily and permanently. These tools have been said to contribute to a richer life, with the potential to bring experiences of beauty, love, inner peace, and transcendence. Relatively non-invasive, these tools show us what a seemingly minor imbalance of neurochemistry and conscious internal effort can do to the subjective experience of being human.

Taking this into account, what implications might emerging brain-machine interface technologies have on the “self”?

The Tools for Self-Transcendence
At the basic level, we are currently seeing the rise of “consciousness hackers” using techniques like non-invasive brain stimulation through EEG, nutrition, virtual reality, and ecstatic experiences to create environments for heightened consciousness and self-awareness. In Stealing Fire, Steven Kotler and Jamie Wheal explore this trillion-dollar altered-states economy and how innovators and thought leaders are “harnessing rare and controversial states of consciousness to solve critical challenges and outperform the competition.” Beyond enhanced productivity, these altered states expose our inner potential and give us a glimpse of a greater state of being.

Expanding consciousness through brain augmentation and implants could one day be just as accessible. Researchers are working on an array of neurotechnologies as simple and non-invasive as electrode-based EEGs to invasive implants and techniques like optogenetics, where neurons are genetically reprogrammed to respond to pulses of light. We’ve already connected two brains via the internet, allowing the two to communicate, and future-focused startups are researching the possibilities too. With an eye toward advanced brain-machine interfaces, last year Elon Musk unveiled Neuralink, a company whose ultimate goal is to merge the human mind with AI through a “neural lace.”

Many technologists predict we will one day merge with and, more speculatively, upload our minds onto machines. Neuroscientist Kenneth Hayworth writes in Skeptic magazine, “All of today’s neuroscience models are fundamentally computational by nature, supporting the theoretical possibility of mind-uploading.” This might include connecting with other minds using digital networks or even uploading minds onto quantum computers, which can be in multiple states of computation at a given time.

In their book Evolving Ourselves, Juan Enriquez and Steve Gullans describe a world where evolution is no longer driven by natural processes. Instead, it is driven by human choices, through what they call unnatural selection and non-random mutation. With advancements in genetic engineering, we are indeed seeing evolution become an increasingly conscious process with an accelerated pace. This could one day apply to the evolution of our consciousness as well; we would be using our consciousness to expand our consciousness.

What Will It Feel Like?
We may be able to come up with predictions of the impact of these technologies on society, but we can only wonder what they will feel like subjectively.

It’s hard to imagine, for example, what our stream of consciousness will feel like when we can process thoughts and feelings 1,000 times faster, or how artificially intelligent brain implants will impact our capacity to love and hate. What will the illusion of “I” feel like when our consciousness is directly plugged into the internet? Overall, what impact will the process of merging with technology have on the subjective experience of being human?

The Evolution of Consciousness
In The Future Evolution of Consciousness, Thomas Lombardo points out, “We are a journey rather than a destination—a chapter in the evolutionary saga rather than a culmination. Just as probable, there will also be a diversification of species and types of conscious minds. It is also very likely that new psychological capacities, incomprehensible to us, will emerge as well.”

Humans are notorious for fearing the unknown. For any individual who has never experienced an altered state, be it spiritual or psychedelic-induced, it is difficult to comprehend the subjective experience of that state. It is why many refer to their first altered-state experience as “waking up,” wherein they didn’t even realize they were asleep.

Similarly, exponential neurotechnology represents the potential of a higher state of consciousness and a range of experiences that are unimaginable to our current default state.

Our capacity to think and feel is set by the boundaries of our biological brains. To transform and expand these boundaries is to transform and expand the first-hand experience of consciousness. Emerging neurotechnology may end up providing the awakening our species needs.

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#432456 This Planned Solar Farm in Saudi Arabia ...

Right now it only exists on paper, in the form of a memorandum of understanding. But if constructed, the newly-announced solar photovoltaic project in Saudi Arabia would break an astonishing array of records. It’s larger than any solar project currently planned by a factor of 100. When completed, nominally in 2030, it would have a capacity of an astonishing 200 gigawatts (GW). The project is backed by Softbank Group and Saudi Arabia’s new crown prince, Mohammed Bin Salman, and was announced in New York on March 27.

The Tengger Desert Solar Park in China, affectionately known as the “Great Wall of Solar,” is the world’s largest operating solar farm, with a capacity of 1.5 GW. Larger farms are under construction, including the Westlands Solar Park, which plans to finish with 2.7 GW of capacity. But even those that are only in the planning phases are dwarfed by the Saudi project; two early-stage solar parks will have capacity of 7.2 GW, and the plan involves them generating electricity as early as next year.

It makes more sense to compare to slightly larger projects, like nations, or even planets. Saudi Arabia’s current electricity generation capacity is 77 GW. This project would almost triple it. The current total solar photovoltaic generation capacity installed worldwide is 303 GW. In other words, this single solar farm would account for a similar installed capacity as the entire world’s capacity in 2015, and over a thousand times more than we had in 2000.

That’s exponential growth for you, folks.

Of course, practically doubling the world’s solar capacity doesn’t come cheap; the nominal estimate for the budget is around $200 billion (compared to $20 billion for around half a gigawatt of fusion, though, it may not seem so bad.) But the project would help solve a number of pressing problems for Saudi Arabia.

For a start, solar power works well in the desert. The irradiance is high, you have plenty of empty space, and peak demand is driven by air conditioning in the cities and so corresponds with peak supply. Even if oil companies might seem blasé about the global supply of oil running out, individual countries are aware that their own reserves won’t last forever, and they don’t want to miss the energy transition. The country’s Vision 2030 project aims to diversify its heavily oil-dependent economy by that year. If they can construct solar farms on this scale, alongside the $80 billion the government plans to spend on a fleet of nuclear reactors, it seems logical to export that power to other countries in the region, especially given the amount of energy storage that would be required otherwise.

We’ve already discussed a large-scale project to build solar panels in the desert then export the electricity: the DESERTEC initiative in the Sahara. Although DESERTEC planned a range of different demonstration plants on scales of around 500 MW, its ultimate ambition was to “provide 20 percent of Europe’s electricity by 2050.” It seems that this project is similar in scale to what they were planning. Weaning ourselves off fossil fuels is going to be incredibly difficult. Only large-scale nuclear, wind, or solar can really supply the world’s energy needs if consumption is anything like what it is today; in all likelihood, we’ll need a combination of all three.

To make a sizeable contribution to that effort, the renewable projects have to be truly epic in scale. The planned 2 GW solar park at Bulli Creek in Australia would cover 5 square kilometers, so it’s not unreasonable to suggest that, across many farms, this project could cover around 500 square kilometers—around the size of Chicago.

It will come as no surprise that Softbank is involved in this project. The founder, Masayoshi Son, is well-known for large-scale “visionary” investments. This is suggested by the name of his $100 billion VC fund, the Softbank Vision Fund, and the focus of its investments. It has invested millions of dollars in tech companies like Uber, IoT, NVIDIA and ARM, and startups across fields like VR, agritech, and AI.

Of course, Softbank is also the company that bought infamous robot-makers Boston Dynamics from Google when their not-at-all-sinister “Project Replicant” was sidelined. Softbank is famous in Japan in part due to their mascot, Pepper, which is probably the most widespread humanoid robot on the planet. Suffice it to say that Softbank is keen to be a part of any technological development, and they’re not afraid of projects that are truly vast in scope.

Since the Fukushima disaster in 2011 led Japan to turn away from nuclear power, Son has also been focused on green electricity, floating the idea of an Asia Super Grid. Similar to DESERTEC, it aims to get around the main issues with renewable energy (the land use and the intermittency of supply) with a vast super-grid that would connect Mongolia, India, Japan, China, Russia, and South Korea with high-voltage DC power cables. “Since this is such a grandiose project, many people told me it is crazy,” Son said. “They said it is impossible both economically and politically.” The first stage of the project, a demonstration wind farm of 50 megawatts in Mongolia, began operating in October of last year.

Given that Saudi Arabia put up $45 billion of the Vision Fund, it’s also not surprising to see the location of the project; Softbank reportedly had plans to invest $25 billion of the Vision Fund in Saudi Arabia, and $1 billion will be spent on the first solar farms there. Prince Mohammed Bin Salman, 32, who recently consolidated power, is looking to be seen on the global stage as a modernizer. He was effusive about the project. “It’s a huge step in human history,” he said. “It’s bold, risky, and we hope we succeed doing that.”

It is the risk that will keep renewable energy enthusiasts concerned.

Every visionary plan contains the potential for immense disappointment. As yet, the Asian Super Grid and the Saudi power plan are more or less at the conceptual stage. The fact that a memorandum of understanding exists between the Saudi government and Softbank is no guarantee that it will ever be built. Some analysts in the industry are a little skeptical.

“It’s an unprecedented construction effort; it’s an unprecedented financing effort,” said Benjamin Attia, a global solar analyst for Green Tech Media Research. “But there are so many questions, so few details, and a lot of headwinds, like grid instability, the availability of commercial debt, construction, and logistics challenges.”

We have already seen with the DESERTEC initiative that these vast-scale renewable energy projects can fail, despite immense enthusiasm. They are not easy to accomplish. But in a world without fossil fuels, they will be required. This project could be a flagship example for how to run a country on renewable energy—or another example of grand designs and good intentions. We’ll have to wait to find out which.

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#432352 Watch This Lifelike Robot Fish Swim ...

Earth’s oceans are having a rough go of it these days. On top of being the repository for millions of tons of plastic waste, global warming is affecting the oceans and upsetting marine ecosystems in potentially irreversible ways.

Coral bleaching, for example, occurs when warming water temperatures or other stress factors cause coral to cast off the algae that live on them. The coral goes from lush and colorful to white and bare, and sometimes dies off altogether. This has a ripple effect on the surrounding ecosystem.

Warmer water temperatures have also prompted many species of fish to move closer to the north or south poles, disrupting fisheries and altering undersea environments.

To keep these issues in check or, better yet, try to address and improve them, it’s crucial for scientists to monitor what’s going on in the water. A paper released last week by a team from MIT’s Computer Science and Artificial Intelligence Laboratory (CSAIL) unveiled a new tool for studying marine life: a biomimetic soft robotic fish, dubbed SoFi, that can swim with, observe, and interact with real fish.

SoFi isn’t the first robotic fish to hit the water, but it is the most advanced robot of its kind. Here’s what sets it apart.

It swims in three dimensions
Up until now, most robotic fish could only swim forward at a given water depth, advancing at a steady speed. SoFi blows older models out of the water. It’s equipped with side fins called dive planes, which move to adjust its angle and allow it to turn, dive downward, or head closer to the surface. Its density and thus its buoyancy can also be adjusted by compressing or decompressing air in an inner compartment.

“To our knowledge, this is the first robotic fish that can swim untethered in three dimensions for extended periods of time,” said CSAIL PhD candidate Robert Katzschmann, lead author of the study. “We are excited about the possibility of being able to use a system like this to get closer to marine life than humans can get on their own.”

The team took SoFi to the Rainbow Reef in Fiji to test out its swimming skills, and the robo fish didn’t disappoint—it was able to swim at depths of over 50 feet for 40 continuous minutes. What keeps it swimming? A lithium polymer battery just like the one that powers our smartphones.

It’s remote-controlled… by Super Nintendo
SoFi has sensors to help it see what’s around it, but it doesn’t have a mind of its own yet. Rather, it’s controlled by a nearby scuba-diving human, who can send it commands related to speed, diving, and turning. The best part? The commands come from an actual repurposed (and waterproofed) Super Nintendo controller. What’s not to love?

Image Credit: MIT CSAIL
Previous robotic fish built by this team had to be tethered to a boat, so the fact that SoFi can swim independently is a pretty big deal. Communication between the fish and the diver was most successful when the two were less than 10 meters apart.

It looks real, sort of
SoFi’s side fins are a bit stiff, and its camera may not pass for natural—but otherwise, it looks a lot like a real fish. This is mostly thanks to the way its tail moves; a motor pumps water between two chambers in the tail, and as one chamber fills, the tail bends towards that side, then towards the other side as water is pumped into the other chamber. The result is a motion that closely mimics the way fish swim. Not only that, the hydraulic system can change the water flow to get different tail movements that let SoFi swim at varying speeds; its average speed is around half a body length (21.7 centimeters) per second.

Besides looking neat, it’s important SoFi look lifelike so it can blend in with marine life and not scare real fish away, so it can get close to them and observe them.

“A robot like this can help explore the reef more closely than current robots, both because it can get closer more safely for the reef and because it can be better accepted by the marine species.” said Cecilia Laschi, a biorobotics professor at the Sant’Anna School of Advanced Studies in Pisa, Italy.

Just keep swimming
It sounds like this fish is nothing short of a regular Nemo. But its creators aren’t quite finished yet.

They’d like SoFi to be able to swim faster, so they’ll work on improving the robo fish’s pump system and streamlining its body and tail design. They also plan to tweak SoFi’s camera to help it follow real fish.

“We view SoFi as a first step toward developing almost an underwater observatory of sorts,” said CSAIL director Daniela Rus. “It has the potential to be a new type of tool for ocean exploration and to open up new avenues for uncovering the mysteries of marine life.”

The CSAIL team plans to make a whole school of SoFis to help biologists learn more about how marine life is reacting to environmental changes.

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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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#432051 What Roboticists Are Learning From Early ...

You might not have heard of Hanson Robotics, but if you’re reading this, you’ve probably seen their work. They were the company behind Sophia, the lifelike humanoid avatar that’s made dozens of high-profile media appearances. Before that, they were the company behind that strange-looking robot that seemed a bit like Asimo with Albert Einstein’s head—or maybe you saw BINA48, who was interviewed for the New York Times in 2010 and featured in Jon Ronson’s books. For the sci-fi aficionados amongst you, they even made a replica of legendary author Philip K. Dick, best remembered for having books with titles like Do Androids Dream of Electric Sheep? turned into films with titles like Blade Runner.

Hanson Robotics, in other words, with their proprietary brand of life-like humanoid robots, have been playing the same game for a while. Sometimes it can be a frustrating game to watch. Anyone who gives the robot the slightest bit of thought will realize that this is essentially a chat-bot, with all the limitations this implies. Indeed, even in that New York Times interview with BINA48, author Amy Harmon describes it as a frustrating experience—with “rare (but invariably thrilling) moments of coherence.” This sensation will be familiar to anyone who’s conversed with a chatbot that has a few clever responses.

The glossy surface belies the lack of real intelligence underneath; it seems, at first glance, like a much more advanced machine than it is. Peeling back that surface layer—at least for a Hanson robot—means you’re peeling back Frubber. This proprietary substance—short for “Flesh Rubber,” which is slightly nightmarish—is surprisingly complicated. Up to thirty motors are required just to control the face; they manipulate liquid cells in order to make the skin soft, malleable, and capable of a range of different emotional expressions.

A quick combinatorial glance at the 30+ motors suggests that there are millions of possible combinations; researchers identify 62 that they consider “human-like” in Sophia, although not everyone agrees with this assessment. Arguably, the technical expertise that went into reconstructing the range of human facial expressions far exceeds the more simplistic chat engine the robots use, although it’s the second one that allows it to inflate the punters’ expectations with a few pre-programmed questions in an interview.

Hanson Robotics’ belief is that, ultimately, a lot of how humans will eventually relate to robots is going to depend on their faces and voices, as well as on what they’re saying. “The perception of identity is so intimately bound up with the perception of the human form,” says David Hanson, company founder.

Yet anyone attempting to design a robot that won’t terrify people has to contend with the uncanny valley—that strange blend of concern and revulsion people react with when things appear to be creepily human. Between cartoonish humanoids and genuine humans lies what has often been a no-go zone in robotic aesthetics.

The uncanny valley concept originated with roboticist Masahiro Mori, who argued that roboticists should avoid trying to replicate humans exactly. Since anything that wasn’t perfect, but merely very good, would elicit an eerie feeling in humans, shirking the challenge entirely was the only way to avoid the uncanny valley. It’s probably a task made more difficult by endless streams of articles about AI taking over the world that inexplicably conflate AI with killer humanoid Terminators—which aren’t particularly likely to exist (although maybe it’s best not to push robots around too much).

The idea behind this realm of psychological horror is fairly simple, cognitively speaking.

We know how to categorize things that are unambiguously human or non-human. This is true even if they’re designed to interact with us. Consider the popularity of Aibo, Jibo, or even some robots that don’t try to resemble humans. Something that resembles a human, but isn’t quite right, is bound to evoke a fear response in the same way slightly distorted music or slightly rearranged furniture in your home will. The creature simply doesn’t fit.

You may well reject the idea of the uncanny valley entirely. David Hanson, naturally, is not a fan. In the paper Upending the Uncanny Valley, he argues that great art forms have often resembled humans, but the ultimate goal for humanoid roboticists is probably to create robots we can relate to as something closer to humans than works of art.

Meanwhile, Hanson and other scientists produce competing experiments to either demonstrate that the uncanny valley is overhyped, or to confirm it exists and probe its edges.

The classic experiment involves gradually morphing a cartoon face into a human face, via some robotic-seeming intermediaries—yet it’s in movement that the real horror of the almost-human often lies. Hanson has argued that incorporating cartoonish features may help—and, sometimes, that the uncanny valley is a generational thing which will melt away when new generations grow used to the quirks of robots. Although Hanson might dispute the severity of this effect, it’s clearly what he’s trying to avoid with each new iteration.

Hiroshi Ishiguro is the latest of the roboticists to have dived headlong into the valley.

Building on the work of pioneers like Hanson, those who study human-robot interaction are pushing at the boundaries of robotics—but also of social science. It’s usually difficult to simulate what you don’t understand, and there’s still an awful lot we don’t understand about how we interpret the constant streams of non-verbal information that flow when you interact with people in the flesh.

Ishiguro took this imitation of human forms to extreme levels. Not only did he monitor and log the physical movements people made on videotapes, but some of his robots are based on replicas of people; the Repliee series began with a ‘replicant’ of his daughter. This involved making a rubber replica—a silicone cast—of her entire body. Future experiments were focused on creating Geminoid, a replica of Ishiguro himself.

As Ishiguro aged, he realized that it would be more effective to resemble his replica through cosmetic surgery rather than by continually creating new casts of his face, each with more lines than the last. “I decided not to get old anymore,” Ishiguro said.

We love to throw around abstract concepts and ideas: humans being replaced by machines, cared for by machines, getting intimate with machines, or even merging themselves with machines. You can take an idea like that, hold it in your hand, and examine it—dispassionately, if not without interest. But there’s a gulf between thinking about it and living in a world where human-robot interaction is not a field of academic research, but a day-to-day reality.

As the scientists studying human-robot interaction develop their robots, their replicas, and their experiments, they are making some of the first forays into that world. We might all be living there someday. Understanding ourselves—decrypting the origins of empathy and love—may be the greatest challenge to face. That is, if you want to avoid the valley.

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