Tag Archives: hanson

#438769 Will Robots Make Good Friends? ...

Posted on February 26, 2021 by Android

In the 2012 film Robot and Frank, the protagonist, a retired cat burglar named Frank, is suffering the early symptoms of dementia. Concerned and guilty, his son buys him a “home robot” that can talk, do household chores like cooking and cleaning, and remind Frank to take his medicine. It’s a robot the likes of which we’re getting closer to building in the real world.

The film follows Frank, who is initially appalled by the idea of living with a robot, as he gradually begins to see the robot as both functionally useful and socially companionable. The film ends with a clear bond between man and machine, such that Frank is protective of the robot when the pair of them run into trouble.

This is, of course, a fictional story, but it challenges us to explore different kinds of human-to-robot bonds. My recent research on human-robot relationships examines this topic in detail, looking beyond sex robots and robot love affairs to examine that most profound and meaningful of relationships: friendship.

My colleague and I identified some potential risks, like the abandonment of human friends for robotic ones, but we also found several scenarios where robotic companionship can constructively augment people’s lives, leading to friendships that are directly comparable to human-to-human relationships.

Philosophy of Friendship
The robotics philosopher John Danaher sets a very high bar for what friendship means. His starting point is the “true” friendship first described by the Greek philosopher Aristotle, which saw an ideal friendship as premised on mutual good will, admiration, and shared values. In these terms, friendship is about a partnership of equals.

Building a robot that can satisfy Aristotle’s criteria is a substantial technical challenge and is some considerable way off, as Danaher himself admits. Robots that may seem to be getting close, such as Hanson Robotics’ Sophia, base their behavior on a library of pre-prepared responses: a humanoid chatbot, rather than a conversational equal. Anyone who’s had a testing back-and-forth with Alexa or Siri will know AI still has some way to go in this regard.

Aristotle also talked about other forms of “imperfect” friendship, such as “utilitarian” and “pleasure” friendships, which are considered inferior to true friendship because they don’t require symmetrical bonding and are often to one party’s unequal benefit. This form of friendship sets a relatively very low bar which some robots, like “sexbots” and robotic pets, clearly already meet.

Artificial Amigos
For some, relating to robots is just a natural extension of relating to other things in our world, like people, pets, and possessions. Psychologists have even observed how people respond naturally and socially towards media artefacts like computers and televisions. Humanoid robots, you’d have thought, are more personable than your home PC.

However, the field of “robot ethics” is far from unanimous on whether we can—or should— develop any form of friendship with robots. For an influential group of UK researchers who charted a set of “ethical principles of robotics,” human-robot “companionship” is an oxymoron, and to market robots as having social capabilities is dishonest and should be treated with caution, if not alarm. For these researchers, wasting emotional energy on entities that can only simulate emotions will always be less rewarding than forming human-to-human bonds.

But people are already developing bonds with basic robots, like vacuum-cleaning and lawn-trimming machines that can be bought for less than the price of a dishwasher. A surprisingly large number of people give these robots pet names—something they don’t do with their dishwashers. Some even take their cleaning robots on holiday.

Other evidence of emotional bonds with robots include the Shinto blessing ceremony for Sony Aibo robot dogs that were dismantled for spare parts, and the squad of US troops who fired a 21-gun salute, and awarded medals, to a bomb-disposal robot named “Boomer” after it was destroyed in action.

These stories, and the psychological evidence we have so far, make clear that we can extend emotional connections to things that are very different to us, even when we know they are manufactured and pre-programmed. But do those connections constitute a friendship comparable to that shared between humans?

True Friendship?
A colleague and I recently reviewed the extensive literature on human-to-human relationships to try to understand how, and if, the concepts we found could apply to bonds we might form with robots. We found evidence that many coveted human-to-human friendships do not in fact live up to Aristotle’s ideal.

We noted a wide range of human-to-human relationships, from relatives and lovers to parents, carers, service providers, and the intense (but unfortunately one-way) relationships we maintain with our celebrity heroes. Few of these relationships could be described as completely equal and, crucially, they are all destined to evolve over time.

All this means that expecting robots to form Aristotelian bonds with us is to set a standard even human relationships fail to live up to. We also observed forms of social connectedness that are rewarding and satisfying and yet are far from the ideal friendship outlined by the Greek philosopher.

We know that social interaction is rewarding in its own right, and something that, as social mammals, humans have a strong need for. It seems probable that relationships with robots could help to address the deep-seated urge we all feel for social connection—like providing physical comfort, emotional support, and enjoyable social exchanges—currently provided by other humans.

Our paper also discussed some potential risks. These arise particularly in settings where interaction with a robot could come to replace interaction with people, or where people are denied a choice as to whether they interact with a person or a robot—in a care setting, for instance.

These are important concerns, but they’re possibilities and not inevitabilities. In the literature we reviewed we actually found evidence of the opposite effect: robots acting to scaffold social interactions with others, acting as ice-breakers in groups, and helping people to improve their social skills or to boost their self-esteem.

It appears likely that, as time progresses, many of us will simply follow Frank’s path towards acceptance: scoffing at first, before settling into the idea that robots can make surprisingly good companions. Our research suggests that’s already happening—though perhaps not in a way of which Aristotle would have approved.

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Image Credit: Andy Kelly on Unsplash Continue reading →

Posted in Human Robots

#436190 What Is the Uncanny Valley?

Posted on November 21, 2019 by Android

Have you ever encountered a lifelike humanoid robot or a realistic computer-generated face that seem a bit off or unsettling, though you can’t quite explain why?

Take for instance AVA, one of the “digital humans” created by New Zealand tech startup Soul Machines as an on-screen avatar for Autodesk. Watching a lifelike digital being such as AVA can be both fascinating and disconcerting. AVA expresses empathy through her demeanor and movements: slightly raised brows, a tilt of the head, a nod.

By meticulously rendering every lash and line in its avatars, Soul Machines aimed to create a digital human that is virtually undistinguishable from a real one. But to many, rather than looking natural, AVA actually looks creepy. There’s something about it being almost human but not quite that can make people uneasy.

Like AVA, many other ultra-realistic avatars, androids, and animated characters appear stuck in a disturbing in-between world: They are so lifelike and yet they are not “right.” This void of strangeness is known as the uncanny valley.

Uncanny Valley: Definition and History
The uncanny valley is a concept first introduced in the 1970s by Masahiro Mori, then a professor at the Tokyo Institute of Technology. The term describes Mori’s observation that as robots appear more humanlike, they become more appealing—but only up to a certain point. Upon reaching the uncanny valley, our affinity descends into a feeling of strangeness, a sense of unease, and a tendency to be scared or freaked out.

Image: Masahiro Mori

The uncanny valley as depicted in Masahiro Mori’s original graph: As a robot’s human likeness [horizontal axis] increases, our affinity towards the robot [vertical axis] increases too, but only up to a certain point. For some lifelike robots, our response to them plunges, and they appear repulsive or creepy. That’s the uncanny valley.

In his seminal essay for Japanese journal Energy, Mori wrote:

I have noticed that, in climbing toward the goal of making robots appear human, our affinity for them increases until we come to a valley, which I call the uncanny valley.

Later in the essay, Mori describes the uncanny valley by using an example—the first prosthetic hands:

One might say that the prosthetic hand has achieved a degree of resemblance to the human form, perhaps on a par with false teeth. However, when we realize the hand, which at first site looked real, is in fact artificial, we experience an eerie sensation. For example, we could be startled during a handshake by its limp boneless grip together with its texture and coldness. When this happens, we lose our sense of affinity, and the hand becomes uncanny.

In an interview with IEEE Spectrum, Mori explained how he came up with the idea for the uncanny valley:

“Since I was a child, I have never liked looking at wax figures. They looked somewhat creepy to me. At that time, electronic prosthetic hands were being developed, and they triggered in me the same kind of sensation. These experiences had made me start thinking about robots in general, which led me to write that essay. The uncanny valley was my intuition. It was one of my ideas.”

Uncanny Valley Examples
To better illustrate how the uncanny valley works, here are some examples of the phenomenon. Prepare to be freaked out.

1. Telenoid

Photo: Hiroshi Ishiguro/Osaka University/ATR

Taking the top spot in the “creepiest” rankings of IEEE Spectrum’s Robots Guide, Telenoid is a robotic communication device designed by Japanese roboticist Hiroshi Ishiguro. Its bald head, lifeless face, and lack of limbs make it seem more alien than human.

2. Diego-san

Photo: Andrew Oh/Javier Movellan/Calit2

Engineers and roboticists at the University of California San Diego’s Machine Perception Lab developed this robot baby to help parents better communicate with their infants. At 1.2 meters (4 feet) tall and weighing 30 kilograms (66 pounds), Diego-san is a big baby—bigger than an average 1-year-old child.

“Even though the facial expression is sophisticated and intuitive in this infant robot, I still perceive a false smile when I’m expecting the baby to appear happy,” says Angela Tinwell, a senior lecturer at the University of Bolton in the U.K. and author of The Uncanny Valley in Games and Animation. “This, along with a lack of detail in the eyes and forehead, can make the baby appear vacant and creepy, so I would want to avoid those ‘dead eyes’ rather than interacting with Diego-san.”

​3. Geminoid HI

Photo: Osaka University/ATR/Kokoro

Another one of Ishiguro’s creations, Geminoid HI is his android replica. He even took hair from his own scalp to put onto his robot twin. Ishiguro says he created Geminoid HI to better understand what it means to be human.

4. Sophia

Photo: Mikhail Tereshchenko/TASS/Getty Images

Designed by David Hanson of Hanson Robotics, Sophia is one of the most famous humanoid robots. Like Soul Machines’ AVA, Sophia displays a range of emotional expressions and is equipped with natural language processing capabilities.

5. Anthropomorphized felines

The uncanny valley doesn’t only happen with robots that adopt a human form. The 2019 live-action versions of the animated film The Lion King and the musical Cats brought the uncanny valley to the forefront of pop culture. To some fans, the photorealistic computer animations of talking lions and singing cats that mimic human movements were just creepy.

Are you feeling that eerie sensation yet?

Uncanny Valley: Science or Pseudoscience?
Despite our continued fascination with the uncanny valley, its validity as a scientific concept is highly debated. The uncanny valley wasn’t actually proposed as a scientific concept, yet has often been criticized in that light.

Mori himself said in his IEEE Spectrum interview that he didn’t explore the concept from a rigorous scientific perspective but as more of a guideline for robot designers:

Pointing out the existence of the uncanny valley was more of a piece of advice from me to people who design robots rather than a scientific statement.

Karl MacDorman, an associate professor of human-computer interaction at Indiana University who has long studied the uncanny valley, interprets the classic graph not as expressing Mori’s theory but as a heuristic for learning the concept and organizing observations.

“I believe his theory is instead expressed by his examples, which show that a mismatch in the human likeness of appearance and touch or appearance and motion can elicit a feeling of eeriness,” MacDorman says. “In my own experiments, I have consistently reproduced this effect within and across sense modalities. For example, a mismatch in the human realism of the features of a face heightens eeriness; a robot with a human voice or a human with a robotic voice is eerie.”

How to Avoid the Uncanny Valley
Unless you intend to create creepy characters or evoke a feeling of unease, you can follow certain design principles to avoid the uncanny valley. “The effect can be reduced by not creating robots or computer-animated characters that combine features on different sides of a boundary—for example, human and nonhuman, living and nonliving, or real and artificial,” MacDorman says.

To make a robot or avatar more realistic and move it beyond the valley, Tinwell says to ensure that a character’s facial expressions match its emotive tones of speech, and that its body movements are responsive and reflect its hypothetical emotional state. Special attention must also be paid to facial elements such as the forehead, eyes, and mouth, which depict the complexities of emotion and thought. “The mouth must be modeled and animated correctly so the character doesn’t appear aggressive or portray a ‘false smile’ when they should be genuinely happy,” she says.

For Christoph Bartneck, an associate professor at the University of Canterbury in New Zealand, the goal is not to avoid the uncanny valley, but to avoid bad character animations or behaviors, stressing the importance of matching the appearance of a robot with its ability. “We’re trained to spot even the slightest divergence from ‘normal’ human movements or behavior,” he says. “Hence, we often fail in creating highly realistic, humanlike characters.”

But he warns that the uncanny valley appears to be more of an uncanny cliff. “We find the likability to increase and then crash once robots become humanlike,” he says. “But we have never observed them ever coming out of the valley. You fall off and that’s it.” Continue reading →

Posted in Human Robots

#433620 Instilling the Best of Human Values in ...

Posted on September 24, 2018 by Android

Now that the era of artificial intelligence is unquestionably upon us, it behooves us to think and work harder to ensure that the AIs we create embody positive human values.

Science fiction is full of AIs that manifest the dark side of humanity, or are indifferent to humans altogether. Such possibilities cannot be ruled out, but nor is there any logical or empirical reason to consider them highly likely. I am among a large group of AI experts who see a strong potential for profoundly positive outcomes in the AI revolution currently underway.

We are facing a future with great uncertainty and tremendous promise, and the best we can do is to confront it with a combination of heart and mind, of common sense and rigorous science. In the realm of AI, what this means is, we need to do our best to guide the AI minds we are creating to embody the values we cherish: love, compassion, creativity, and respect.

The quest for beneficial AI has many dimensions, including its potential to reduce material scarcity and to help unlock the human capacity for love and compassion.

Reducing Scarcity
A large percentage of difficult issues in human society, many of which spill over into the AI domain, would be palliated significantly if material scarcity became less of a problem. Fortunately, AI has great potential to help here. AI is already increasing efficiency in nearly every industry.

In the next few decades, as nanotech and 3D printing continue to advance, AI-driven design will become a larger factor in the economy. Radical new tools like artificial enzymes built using Christian Schafmeister’s spiroligomer molecules, and designed using quantum physics-savvy AIs, will enable the creation of new materials and medicines.

For amazing advances like the intersection of AI and nanotech to lead toward broadly positive outcomes, however, the economic and political aspects of the AI industry may have to shift from the current status quo.

Currently, most AI development occurs under the aegis of military organizations or large corporations oriented heavily toward advertising and marketing. Put crudely, an awful lot of AI today is about “spying, brainwashing, or killing.” This is not really the ideal situation if we want our first true artificial general intelligences to be open-minded, warm-hearted, and beneficial.

Also, as the bulk of AI development now occurs in large for-profit organizations bound by law to pursue the maximization of shareholder value, we face a situation where AI tends to exacerbate global wealth inequality and class divisions. This has the potential to lead to various civilization-scale failure modes involving the intersection of geopolitics, AI, cyberterrorism, and so forth. Part of my motivation for founding the decentralized AI project SingularityNET was to create an alternative mode of dissemination and utilization of both narrow AI and AGI—one that operates in a self-organizing way, outside of the direct grip of conventional corporate and governmental structures.

In the end, though, I worry that radical material abundance and novel political and economic structures may fail to create a positive future, unless they are coupled with advances in consciousness and compassion. AGIs have the potential to be massively more ethical and compassionate than humans. But still, the odds of getting deeply beneficial AGIs seem higher if the humans creating them are fuller of compassion and positive consciousness—and can effectively pass these values on.

Transmitting Human Values
Brain-computer interfacing is another critical aspect of the quest for creating more positive AIs and more positive humans. As Elon Musk has put it, “If you can’t beat ’em, join’ em.” Joining is more fun than beating anyway. What better way to infuse AIs with human values than to connect them directly to human brains, and let them learn directly from the source (while providing humans with valuable enhancements)?

Millions of people recently heard Elon Musk discuss AI and BCI on the Joe Rogan podcast. Musk’s embrace of brain-computer interfacing is laudable, but he tends to dodge some of the tough issues—for instance, he does not emphasize the trade-off cyborgs will face between retaining human-ness and maximizing intelligence, joy, and creativity. To make this trade-off effectively, the AI portion of the cyborg will need to have a deep sense of human values.

Musk calls humanity the “biological boot loader” for AGI, but to me this colorful metaphor misses a key point—that we can seed the AGI we create with our values as an initial condition. This is one reason why it’s important that the first really powerful AGIs are created by decentralized networks, and not conventional corporate or military organizations. The decentralized software/hardware ecosystem, for all its quirks and flaws, has more potential to lead to human-computer cybernetic collective minds that are reasonable and benevolent.

Algorithmic Love
BCI is still in its infancy, but a more immediate way of connecting people with AIs to infuse both with greater love and compassion is to leverage humanoid robotics technology. Toward this end, I conceived a project called Loving AI, focused on using highly expressive humanoid robots like the Hanson robot Sophia to lead people through meditations and other exercises oriented toward unlocking the human potential for love and compassion. My goals here were to explore the potential of AI and robots to have a positive impact on human consciousness, and to use this application to study and improve the OpenCog and SingularityNET tools used to control Sophia in these interactions.

The Loving AI project has now run two small sets of human trials, both with exciting and positive results. These have been small—dozens rather than hundreds of people—but have definitively proven the point. Put a person in a quiet room with a humanoid robot that can look them in the eye, mirror their facial expressions, recognize some of their emotions, and lead them through simple meditation, listening, and consciousness-oriented exercises…and quite a lot of the time, the result is a more relaxed person who has entered into a shifted state of consciousness, at least for a period of time.

In a certain percentage of cases, the interaction with the robot consciousness guide triggered a dramatic change of consciousness in the human subject—a deep meditative trance state, for instance. In most cases, the result was not so extreme, but statistically the positive effect was quite significant across all cases. Furthermore, a similar effect was found using an avatar simulation of the robot’s face on a tablet screen (together with a webcam for facial expression mirroring and recognition), but not with a purely auditory interaction.

The Loving AI experiments are not only about AI; they are about human-robot and human-avatar interaction, with AI as one significant aspect. The facial interaction with the robot or avatar is pushing “biological buttons” that trigger emotional reactions and prime the mind for changes of consciousness. However, this sort of body-mind interaction is arguably critical to human values and what it means to be human; it’s an important thing for robots and AIs to “get.”

Halting or pausing the advance of AI is not a viable possibility at this stage. Despite the risks, the potential economic and political benefits involved are clear and massive. The convergence of narrow AI toward AGI is also a near inevitability, because there are so many important applications where greater generality of intelligence will lead to greater practical functionality. The challenge is to make the outcome of this great civilization-level adventure as positive as possible.

Image Credit: Anton Gvozdikov / Shutterstock.com Continue reading →

Posted in Human Robots

#432051 What Roboticists Are Learning From Early ...

Posted on February 18, 2018 by Android

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.

Image Credit: Anton Gvozdikov / Shutterstock.com Continue reading →

Posted in Human Robots

#431361 Humanoid Sophia Becomes First Non-Human ...

Posted on November 17, 2017 by Android

Saudi Arabia recently made AI robot Sophia a “citizen”, thus becoming the first country to provide a non-human with citizenship!

Posted in Human Robots