Tag Archives: humanoid robots

#439023 In ‘Klara and the Sun,’ We Glimpse ...

Posted on March 25, 2021 by Android

In a store in the center of an unnamed city, humanoid robots are displayed alongside housewares and magazines. They watch the fast-moving world outside the window, anxiously awaiting the arrival of customers who might buy them and take them home. Among them is Klara, a particularly astute robot who loves the sun and wants to learn as much as possible about humans and the world they live in.

So begins Kazuo Ishiguro’s new novel Klara and the Sun, published earlier this month. The book, told from Klara’s perspective, portrays an eerie future society in which intelligent machines and other advanced technologies have been integrated into daily life, but not everyone is happy about it.

Technological unemployment, the progress of artificial intelligence, inequality, the safety and ethics of gene editing, increasing loneliness and isolation—all of which we’re grappling with today—show up in Ishiguro’s world. It’s like he hit a fast-forward button, mirroring back to us how things might play out if we don’t approach these technologies with caution and foresight.

The wealthy genetically edit or “lift” their children to set them up for success, while the poor have to make do with the regular old brains and bodies bequeathed them by evolution. Lifted and unlifted kids generally don’t mix, and this is just one of many sinister delineations between a new breed of haves and have-nots.

There’s anger about robots’ steady infiltration into everyday life, and questions about how similar their rights should be to those of humans. “First they take the jobs. Then they take the seats at the theater?” one woman fumes.

References to “changes” and “substitutions” allude to an economy where automation has eliminated millions of jobs. While “post-employed” people squat in abandoned buildings and fringe communities arm themselves in preparation for conflict, those whose livelihoods haven’t been destroyed can afford to have live-in housekeepers and buy Artificial Friends (or AFs) for their lonely children.

“The old traditional model that we still live with now—where most of us can get some kind of paid work in exchange for our services or the goods we make—has broken down,” Ishiguro said in a podcast discussion of the novel. “We’re not talking just about the difference between rich and poor getting bigger. We’re talking about a gap appearing between people who participate in society in an obvious way and people who do not.”

He has a point; as much as techno-optimists claim that the economic changes brought by automation and AI will give us all more free time, let us work less, and devote time to our passion projects, how would that actually play out? What would millions of “post-employed” people receiving basic income actually do with their time and energy?

In the novel, we don’t get much of a glimpse of this side of the equation, but we do see how the wealthy live. After a long wait, just as the store manager seems ready to give up on selling her, Klara is chosen by a 14-year-old girl named Josie, the daughter of a woman who wears “high-rank clothes” and lives in a large, sunny home outside the city. Cheerful and kind, Josie suffers from an unspecified illness that periodically flares up and leaves her confined to her bed for days at a time.

Her life seems somewhat bleak, the need for an AF clear. In this future world, the children of the wealthy no longer go to school together, instead studying alone at home on their digital devices. “Interaction meetings” are set up for them to learn to socialize, their parents carefully eavesdropping from the next room and trying not to intervene when there’s conflict or hurt feelings.

Klara does her best to be a friend, aide, and confidante to Josie while continuing to learn about the world around her and decode the mysteries of human behavior. We surmise that she was programmed with a basic ability to understand emotions, which evolves along with her other types of intelligence. “I believe I have many feelings. The more I observe, the more feelings become available to me,” she explains to one character.

Ishiguro does an excellent job of representing Klara’s mind: a blend of pre-determined programming, observation, and continuous learning. Her narration has qualities both robotic and human; we can tell when something has been programmed in—she “Gives Privacy” to the humans around her when that’s appropriate, for example—and when she’s figured something out for herself.

But the author maintains some mystery around Klara’s inner emotional life. “Does she actually understand human emotions, or is she just observing human emotions and simulating them within herself?” he said. “I suppose the question comes back to, what are our emotions as human beings? What do they amount to?”

Klara is particularly attuned to human loneliness, since she essentially was made to help prevent it. It is, in her view, peoples’ biggest fear, and something they’ll go to great lengths to avoid, yet can never fully escape. “Perhaps all humans are lonely,” she says.

Warding off loneliness through technology isn’t a futuristic idea, it’s something we’ve been doing for a long time, with the technologies at hand growing more and more sophisticated. Products like AFs already exist. There’s XiaoIce, a chatbot that uses “sentiment analysis” to keep its 660 million users engaged, and Azuma Hikari, a character-based AI designed to “bring comfort” to users whose lives lack emotional connection with other humans.

The mere existence of these tools would be sinister if it wasn’t for their widespread adoption; when millions of people use AIs to fill a void in their lives, it raises deeper questions about our ability to connect with each other and whether technology is building it up or tearing it down.

This isn’t the only big question the novel tackles. An overarching theme is one we’ve been increasingly contemplating as computers start to acquire more complex capabilities, like the beginnings of creativity or emotional awareness: What is it that truly makes us human?

“Do you believe in the human heart?” one character asks. “I don’t mean simply the organ, obviously. I’m speaking in the poetic sense. The human heart. Do you think there is such a thing? Something that makes each of us special and individual?”

The alternative, at least in the story, is that people don’t have a unique essence, but rather we’re all a blend of traits and personalities that can be reduced to strings of code. Our understanding of the brain is still elementary, but at some level, doesn’t all human experience boil down to the firing of billions of neurons between our ears? Will we one day—in a future beyond that painted by Ishiguro, but certainly foreshadowed by it—be able to “decode” our humanity to the point that there’s nothing mysterious left about it? “A human heart is bound to be complex,” Klara says. “But it must be limited.”

Whether or not you agree, Klara and the Sun is worth the read. It’s both a marvelous, engaging story about what it means to love and be human, and a prescient warning to approach technological change with caution and nuance. We’re already living in a world where AI keeps us company, influences our behavior, and is wreaking various forms of havoc. Ishiguro’s novel is a snapshot of one of our possible futures, told through the eyes of a robot who keeps you rooting for her to the end.

Image Credit: Marion Wellmann from Pixabay Continue reading →

Posted in Human Robots

#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

#438448 Build humanoid robots with today’s ...

Posted on February 11, 2021 by Android

Is it possible to build advanced AI humanoid androids with today’s tech, if there’s a drastic shift in human perception and aversity, or a sudden critical need arises? This video explores the very real possibility.

Posted in Human Robots

#437431 Brain activity reveals individual ...

Posted on October 1, 2020 by Android

The way humans interpret the behavior of AI-endowed artificial agents, such as humanoid robots, depends on specific individual attitudes that can be detected from neural activity. Researchers at IIT-Istituto Italiano di Tecnologia (Italian Institute of Technology) demonstrated that people's bias toward robots—that is, attributing intentionality or considering them as “mindless things”—can be correlated with distinct brain activity patterns. The research results have been published in Science Robotics and are important for understanding the way humans engage with robots, while also considering their acceptance in healthcare applications and daily life. 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