Tag Archives: science

#432324 This Week’s Awesome Stories From ...

China Wants to Shape the Global Future of Artificial Intelligence
Will Knight | MIT Technology Review
“China’s booming AI industry and massive government investment in the technology have raised fears in the US and elsewhere that the nation will overtake international rivals in a fundamentally important technology. In truth, it may be possible for both the US and the Chinese economies to benefit from AI. But there may be more rivalry when it comes to influencing the spread of the technology worldwide. ‘I think this is the first technology area where China has a real chance to set the rules of the game,’ says Ding.”

Astronaut’s Gene Expression No Longer Same as His Identical Twin, NASA Finds
Susan Scutti | CNN
“Preliminary results from NASA’s Twins Study reveal that 7% of astronaut Scott Kelly’s genetic expression—how his genes function within cells—did not return to baseline after his return to Earth two years ago. The study looks at what happened to Kelly before, during and after he spent one year aboard the International Space Station through an extensive comparison with his identical twin, Mark, who remained on Earth.”

This Cheap 3D-Printed Home Is a Start for the 1 Billion Who Lack Shelter
Tamara Warren | The Verge
“ICON has developed a method for printing a single-story 650-square-foot house out of cement in only 12 to 24 hours, a fraction of the time it takes for new construction. If all goes according to plan, a community made up of about 100 homes will be constructed for residents in El Salvador next year. The company has partnered with New Story, a nonprofit that is vested in international housing solutions. ‘We have been building homes for communities in Haiti, El Salvador, and Bolivia,’ Alexandria Lafci, co-founder of New Story, tells The Verge.”

Our Microbiomes Are Making Scientists Question What It Means to Be Human
Rebecca Flowers | Motherboard
“Studies in genetics and Watson and Crick’s discovery of DNA gave more credence to the idea of individuality. But as scientists learn more about the microbiome, the idea of humans as a singular organism is being reconsidered: ‘There is now overwhelming evidence that normal development as well as the maintenance of the organism depend on the microorganisms…that we harbor,’ they state (others have taken this position, too).”

Stephen Hawking, Who Awed Both Scientists and the Public, Dies
Joe Palca | NPR
“Hawking was probably the best-known scientist in the world. He was a theoretical physicist whose early work on black holes transformed how scientists think about the nature of the universe. But his fame wasn’t just a result of his research. Hawking, who had a debilitating neurological disease that made it impossible for him to move his limbs or speak, was also a popular public figure and best-selling author. There was even a biopic about his life, The Theory of Everything, that won an Oscar for the actor, Eddie Redmayne, who portrayed Hawking.”

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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.

Image Credit: Photobank gallery / Shutterstock.com

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#432293 An Innovator’s City Guide to Shanghai

Shanghai is a city full of life. With its population of 24 million, Shanghai embraces vibrant growth, fosters rising diversity, and attracts visionaries, innovators, and adventurers. Fintech, artificial intelligence, and e-commerce are booming. Now is a great time to explore this multicultural, inspirational city as it experiences quick growth and ever greater influence.

Meet Your Guide

Qingsong (Dora) Ke
Singularity University Chapter: Shanghai Chapter
Profession: Associate Director for Asia Pacific, IE Business School and IE University; Mentor, Techstars Startup Weekend; Mentor, Startupbootcamp; China President, Her Century

Your City Guide to Shanghai, China
Top three industries in the city: Automotive, Retail, and Finance

1. Coworking Space: Mixpace

With 10 convenient locations in the Shanghai downtown area, Mixpace offers affordable prices and various office and event spaces to both foreign and local entrepreneurs and startups.

2. Makerspace: XinCheJian

The first hackerspace and a non-profit in China, Xinchejian was founded to support projects in physical computing, open source hardware, and the Internet of Things. It hosts regular events and talks to facilitate development of hackerspaces in China.

3. Local meetups/ networks: FinTech Connector

FinTech Connector is a community connecting local fintech entrepreneurs and start-ups with global professionals, thought leaders, and investors for the purpose of disrupting financial services with cutting-edge technology.

4. Best coffee shop with free WiFi: Seesaw

Clean and modern décor, convenient locations, a quiet environment, and high-quality coffee make Seesaw one of the most popular coffee shops in Shanghai.

5. The startup neighborhood: Knowledge & Innovation Community (KIC)

Located near 10 prestigious universities and over 100 scientific research institutions, KIC attempts to integrate Silicon Valley’s innovative spirit with the artistic culture of the Left Bank in Paris.

6. Well-known investor or venture capitalist: Nanpeng (Neil) Shen

Global executive partner at Sequoia Capital, founding and managing partner at Sequoia China, and founder of Ctrip.com and Home Inn, Neil Shen was named Best Venture Capitalist by Forbes China in 2010–2013 and ranked as the best Chinese investor among Global Best Investors by Forbes in 2012–2016.

7. Best way to get around: Metro

Shanghai’s 17 well-connected metro lines covering every corner of the city at affordable prices are the best way to get around.

8. Local must-have dish and where to get it: Mini Soupy Bun (steamed dumplings, xiaolongbao) at Din Tai Fung in Shanghai.

Named one of the top ten restaurants in the world by the New York Times, Din Tai Fung makes the best xiaolongbao, a delicious soup with stuffed dumplings.

9. City’s best-kept secret: Barber Shop

This underground bar gets its name from the barber shop it’s hidden behind. Visitors must discover how to unlock the door leading to Barber Shop’s sophisticated cocktails and engaging music. (No website for this underground location, but the address is 615 Yongjia Road).

10. Touristy must-do: Enjoy the nightlife and the skyline at the Bund

On the east side of the Bund are the most modern skyscrapers, including Shanghai Tower, Shanghai World Financial Centre, and Jin Mao Tower. The west side of the Bund features 26 buildings of diverse architectural styles, including Gothic, Baroque, Romanesque, and others; this area is known for its exotic buildings.

11. Local volunteering opportunity: Shanghai Volunteer

Shanghai Volunteer is a platform to connect volunteers with possible opportunities in various fields, including education, elderly care, city culture, and environment.

12. Local University with great resources: Shanghai Jiao Tong University

Established in 1896, Shanghai Jiao Tong University is the second-oldest university in China and one of the country’s most prestigious. It boasts notable alumni in government and politics, science, engineering, business, and sports, and it regularly collaborates with government and the private sector.

This article is for informational purposes only. All opinions in this post are the author’s alone and not those of Singularity University. Neither this article nor any of the listed information therein is an official endorsement by Singularity University.

Image Credits: Qinsong (Dora) Ke

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#432236 Why Hasn’t AI Mastered Language ...

In the myth about the Tower of Babel, people conspired to build a city and tower that would reach heaven. Their creator observed, “And now nothing will be restrained from them, which they have imagined to do.” According to the myth, God thwarted this effort by creating diverse languages so that they could no longer collaborate.

In our modern times, we’re experiencing a state of unprecedented connectivity thanks to technology. However, we’re still living under the shadow of the Tower of Babel. Language remains a barrier in business and marketing. Even though technological devices can quickly and easily connect, humans from different parts of the world often can’t.

Translation agencies step in, making presentations, contracts, outsourcing instructions, and advertisements comprehensible to all intended recipients. Some agencies also offer “localization” expertise. For instance, if a company is marketing in Quebec, the advertisements need to be in Québécois French, not European French. Risk-averse companies may be reluctant to invest in these translations. Consequently, these ventures haven’t achieved full market penetration.

Global markets are waiting, but AI-powered language translation isn’t ready yet, despite recent advancements in natural language processing and sentiment analysis. AI still has difficulties processing requests in one language, without the additional complications of translation. In November 2016, Google added a neural network to its translation tool. However, some of its translations are still socially and grammatically odd. I spoke to technologists and a language professor to find out why.

“To Google’s credit, they made a pretty massive improvement that appeared almost overnight. You know, I don’t use it as much. I will say this. Language is hard,” said Michael Housman, chief data science officer at RapportBoost.AI and faculty member of Singularity University.

He explained that the ideal scenario for machine learning and artificial intelligence is something with fixed rules and a clear-cut measure of success or failure. He named chess as an obvious example, and noted machines were able to beat the best human Go player. This happened faster than anyone anticipated because of the game’s very clear rules and limited set of moves.

Housman elaborated, “Language is almost the opposite of that. There aren’t as clearly-cut and defined rules. The conversation can go in an infinite number of different directions. And then of course, you need labeled data. You need to tell the machine to do it right or wrong.”

Housman noted that it’s inherently difficult to assign these informative labels. “Two translators won’t even agree on whether it was translated properly or not,” he said. “Language is kind of the wild west, in terms of data.”

Google’s technology is now able to consider the entirety of a sentence, as opposed to merely translating individual words. Still, the glitches linger. I asked Dr. Jorge Majfud, Associate Professor of Spanish, Latin American Literature, and International Studies at Jacksonville University, to explain why consistently accurate language translation has thus far eluded AI.

He replied, “The problem is that considering the ‘entire’ sentence is still not enough. The same way the meaning of a word depends on the rest of the sentence (more in English than in Spanish), the meaning of a sentence depends on the rest of the paragraph and the rest of the text, as the meaning of a text depends on a larger context called culture, speaker intentions, etc.”

He noted that sarcasm and irony only make sense within this widened context. Similarly, idioms can be problematic for automated translations.

“Google translation is a good tool if you use it as a tool, that is, not to substitute human learning or understanding,” he said, before offering examples of mistranslations that could occur.

“Months ago, I went to buy a drill at Home Depot and I read a sign under a machine: ‘Saw machine.’ Right below it, the Spanish translation: ‘La máquina vió,’ which means, ‘The machine did see it.’ Saw, not as a noun but as a verb in the preterit form,” he explained.

Dr. Majfud warned, “We should be aware of the fragility of their ‘interpretation.’ Because to translate is basically to interpret, not just an idea but a feeling. Human feelings and ideas that only humans can understand—and sometimes not even we, humans, understand other humans.”

He noted that cultures, gender, and even age can pose barriers to this understanding and also contended that an over-reliance on technology is leading to our cultural and political decline. Dr. Majfud mentioned that Argentinean writer Julio Cortázar used to refer to dictionaries as “cemeteries.” He suggested that automatic translators could be called “zombies.”

Erik Cambria is an academic AI researcher and assistant professor at Nanyang Technological University in Singapore. He mostly focuses on natural language processing, which is at the core of AI-powered language translation. Like Dr. Majfud, he sees the complexity and associated risks. “There are so many things that we unconsciously do when we read a piece of text,” he told me. Reading comprehension requires multiple interrelated tasks, which haven’t been accounted for in past attempts to automate translation.

Cambria continued, “The biggest issue with machine translation today is that we tend to go from the syntactic form of a sentence in the input language to the syntactic form of that sentence in the target language. That’s not what we humans do. We first decode the meaning of the sentence in the input language and then we encode that meaning into the target language.”

Additionally, there are cultural risks involved with these translations. Dr. Ramesh Srinivasan, Director of UCLA’s Digital Cultures Lab, said that new technological tools sometimes reflect underlying biases.

“There tend to be two parameters that shape how we design ‘intelligent systems.’ One is the values and you might say biases of those that create the systems. And the second is the world if you will that they learn from,” he told me. “If you build AI systems that reflect the biases of their creators and of the world more largely, you get some, occasionally, spectacular failures.”

Dr. Srinivasan said translation tools should be transparent about their capabilities and limitations. He said, “You know, the idea that a single system can take languages that I believe are very diverse semantically and syntactically from one another and claim to unite them or universalize them, or essentially make them sort of a singular entity, it’s a misnomer, right?”

Mary Cochran, co-founder of Launching Labs Marketing, sees the commercial upside. She mentioned that listings in online marketplaces such as Amazon could potentially be auto-translated and optimized for buyers in other countries.

She said, “I believe that we’re just at the tip of the iceberg, so to speak, with what AI can do with marketing. And with better translation, and more globalization around the world, AI can’t help but lead to exploding markets.”

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#432193 Are ‘You’ Just Inside Your Skin or ...

In November 2017, a gunman entered a church in Sutherland Springs in Texas, where he killed 26 people and wounded 20 others. He escaped in his car, with police and residents in hot pursuit, before losing control of the vehicle and flipping it into a ditch. When the police got to the car, he was dead. The episode is horrifying enough without its unsettling epilogue. In the course of their investigations, the FBI reportedly pressed the gunman’s finger to the fingerprint-recognition feature on his iPhone in an attempt to unlock it. Regardless of who’s affected, it’s disquieting to think of the police using a corpse to break into someone’s digital afterlife.

Most democratic constitutions shield us from unwanted intrusions into our brains and bodies. They also enshrine our entitlement to freedom of thought and mental privacy. That’s why neurochemical drugs that interfere with cognitive functioning can’t be administered against a person’s will unless there’s a clear medical justification. Similarly, according to scholarly opinion, law-enforcement officials can’t compel someone to take a lie-detector test, because that would be an invasion of privacy and a violation of the right to remain silent.

But in the present era of ubiquitous technology, philosophers are beginning to ask whether biological anatomy really captures the entirety of who we are. Given the role they play in our lives, do our devices deserve the same protections as our brains and bodies?

After all, your smartphone is much more than just a phone. It can tell a more intimate story about you than your best friend. No other piece of hardware in history, not even your brain, contains the quality or quantity of information held on your phone: it ‘knows’ whom you speak to, when you speak to them, what you said, where you have been, your purchases, photos, biometric data, even your notes to yourself—and all this dating back years.

In 2014, the United States Supreme Court used this observation to justify the decision that police must obtain a warrant before rummaging through our smartphones. These devices “are now such a pervasive and insistent part of daily life that the proverbial visitor from Mars might conclude they were an important feature of human anatomy,” as Chief Justice John Roberts observed in his written opinion.

The Chief Justice probably wasn’t making a metaphysical point—but the philosophers Andy Clark and David Chalmers were when they argued in “The Extended Mind” (1998) that technology is actually part of us. According to traditional cognitive science, “thinking” is a process of symbol manipulation or neural computation, which gets carried out by the brain. Clark and Chalmers broadly accept this computational theory of mind, but claim that tools can become seamlessly integrated into how we think. Objects such as smartphones or notepads are often just as functionally essential to our cognition as the synapses firing in our heads. They augment and extend our minds by increasing our cognitive power and freeing up internal resources.

If accepted, the extended mind thesis threatens widespread cultural assumptions about the inviolate nature of thought, which sits at the heart of most legal and social norms. As the US Supreme Court declared in 1942: “freedom to think is absolute of its own nature; the most tyrannical government is powerless to control the inward workings of the mind.” This view has its origins in thinkers such as John Locke and René Descartes, who argued that the human soul is locked in a physical body, but that our thoughts exist in an immaterial world, inaccessible to other people. One’s inner life thus needs protecting only when it is externalized, such as through speech. Many researchers in cognitive science still cling to this Cartesian conception—only, now, the private realm of thought coincides with activity in the brain.

But today’s legal institutions are straining against this narrow concept of the mind. They are trying to come to grips with how technology is changing what it means to be human, and to devise new normative boundaries to cope with this reality. Justice Roberts might not have known about the idea of the extended mind, but it supports his wry observation that smartphones have become part of our body. If our minds now encompass our phones, we are essentially cyborgs: part-biology, part-technology. Given how our smartphones have taken over what were once functions of our brains—remembering dates, phone numbers, addresses—perhaps the data they contain should be treated on a par with the information we hold in our heads. So if the law aims to protect mental privacy, its boundaries would need to be pushed outwards to give our cyborg anatomy the same protections as our brains.

This line of reasoning leads to some potentially radical conclusions. Some philosophers have argued that when we die, our digital devices should be handled as remains: if your smartphone is a part of who you are, then perhaps it should be treated more like your corpse than your couch. Similarly, one might argue that trashing someone’s smartphone should be seen as a form of “extended” assault, equivalent to a blow to the head, rather than just destruction of property. If your memories are erased because someone attacks you with a club, a court would have no trouble characterizing the episode as a violent incident. So if someone breaks your smartphone and wipes its contents, perhaps the perpetrator should be punished as they would be if they had caused a head trauma.

The extended mind thesis also challenges the law’s role in protecting both the content and the means of thought—that is, shielding what and how we think from undue influence. Regulation bars non-consensual interference in our neurochemistry (for example, through drugs), because that meddles with the contents of our mind. But if cognition encompasses devices, then arguably they should be subject to the same prohibitions. Perhaps some of the techniques that advertisers use to hijack our attention online, to nudge our decision-making or manipulate search results, should count as intrusions on our cognitive process. Similarly, in areas where the law protects the means of thought, it might need to guarantee access to tools such as smartphones—in the same way that freedom of expression protects people’s right not only to write or speak, but also to use computers and disseminate speech over the internet.

The courts are still some way from arriving at such decisions. Besides the headline-making cases of mass shooters, there are thousands of instances each year in which police authorities try to get access to encrypted devices. Although the Fifth Amendment to the US Constitution protects individuals’ right to remain silent (and therefore not give up a passcode), judges in several states have ruled that police can forcibly use fingerprints to unlock a user’s phone. (With the new facial-recognition feature on the iPhone X, police might only need to get an unwitting user to look at her phone.) These decisions reflect the traditional concept that the rights and freedoms of an individual end at the skin.

But the concept of personal rights and freedoms that guides our legal institutions is outdated. It is built on a model of a free individual who enjoys an untouchable inner life. Now, though, our thoughts can be invaded before they have even been developed—and in a way, perhaps this is nothing new. The Nobel Prize-winning physicist Richard Feynman used to say that he thought with his notebook. Without a pen and pencil, a great deal of complex reflection and analysis would never have been possible. If the extended mind view is right, then even simple technologies such as these would merit recognition and protection as a part of the essential toolkit of the mind.This article was originally published at Aeon and has been republished under Creative Commons.

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