Tag Archives: mind

#432036 The Power to Upgrade Our Own Biology Is ...

Upgrading our biology may sound like science fiction, but attempts to improve humanity actually date back thousands of years. Every day, we enhance ourselves through seemingly mundane activities such as exercising, meditating, or consuming performance-enhancing drugs, such as caffeine or adderall. However, the tools with which we upgrade our biology are improving at an accelerating rate and becoming increasingly invasive.

In recent decades, we have developed a wide array of powerful methods, such as genetic engineering and brain-machine interfaces, that are redefining our humanity. In the short run, such enhancement technologies have medical applications and may be used to treat many diseases and disabilities. Additionally, in the coming decades, they could allow us to boost our physical abilities or even digitize human consciousness.

What’s New?
Many futurists argue that our devices, such as our smartphones, are already an extension of our cortex and in many ways an abstract form of enhancement. According to philosophers Andy Clark and David Chalmers’ theory of extended mind, we use technology to expand the boundaries of the human mind beyond our skulls.

One can argue that having access to a smartphone enhances one’s cognitive capacities and abilities and is an indirect form of enhancement of its own. It can be considered an abstract form of brain-machine interface. Beyond that, wearable devices and computers are already accessible in the market, and people like athletes use them to boost their progress.

However, these interfaces are becoming less abstract.

Not long ago, Elon Musk announced a new company, Neuralink, with the goal of merging the human mind with AI. The past few years have seen remarkable developments in both the hardware and software of brain-machine interfaces. Experts are designing more intricate electrodes while programming better algorithms to interpret neural signals. Scientists have already succeeded in enabling paralyzed patients to type with their minds, and are even allowing brains to communicate with one another purely through brainwaves.

Ethical Challenges of Enhancement
There are many social and ethical implications of such advancements.

One of the most fundamental issues with cognitive and physical enhancement techniques is that they contradict the very definition of merit and success that society has relied on for millennia. Many forms of performance-enhancing drugs have been considered “cheating” for the longest time.

But perhaps we ought to revisit some of our fundamental assumptions as a society.

For example, we like to credit hard work and talent in a fair manner, where “fair” generally implies that an individual has acted in a way that has served him to merit his rewards. If you are talented and successful, it is considered to be because you chose to work hard and take advantage of the opportunities available to you. But by these standards, how much of our accomplishments can we truly be credited for?

For instance, the genetic lottery can have an enormous impact on an individual’s predisposition and personality, which can in turn affect factors such as motivation, reasoning skills, and other mental abilities. Many people are born with a natural ability or a physique that gives them an advantage in a particular area or predisposes them to learn faster. But is it justified to reward someone for excellence if their genes had a pivotal role in their path to success?

Beyond that, there are already many ways in which we take “shortcuts” to better mental performance. Seemingly mundane activities like drinking coffee, meditating, exercising, or sleeping well can boost one’s performance in any given area and are tolerated by society. Even the use of language can have positive physical and psychological effects on the human brain, which can be liberating to the individual and immensely beneficial to society at large. And let’s not forget the fact that some of us are born into more access to developing literacy than others.

Given all these reasons, one could argue that cognitive abilities and talents are currently derived more from uncontrollable factors and luck than we like to admit. If anything, technologies like brain-machine interfaces can enhance individual autonomy and allow one a choice of how capable they become.

As Karim Jebari points out (pdf), if a certain characteristic or trait is required to perform a particular role and an individual lacks this trait, would it be wrong to implement the trait through brain-machine interfaces or genetic engineering? How is this different from any conventional form of learning or acquiring a skill? If anything, this would be removing limitations on individuals that result from factors outside their control, such as biological predisposition (or even traits induced from traumatic experiences) to act or perform in a certain way.

Another major ethical concern is equality. As with any other emerging technology, there are valid concerns that cognitive enhancement tech will benefit only the wealthy, thus exacerbating current inequalities. This is where public policy and regulations can play a pivotal role in the impact of technology on society.

Enhancement technologies can either contribute to inequality or allow us to solve it. Educating and empowering the under-privileged can happen at a much more rapid rate, helping the overall rate of human progress accelerate. The “normal range” for human capacity and intelligence, however it is defined, could shift dramatically towards more positive trends.

Many have also raised concerns over the negative applications of government-led biological enhancement, including eugenics-like movements and super-soldiers. Naturally, there are also issues of safety, security, and well-being, especially within the early stages of experimentation with enhancement techniques.

Brain-machine interfaces, for instance, could have implications on autonomy. The interface involves using information extracted from the brain to stimulate or modify systems in order to accomplish a goal. This part of the process can be enhanced by implementing an artificial intelligence system onto the interface—one that exposes the possibility of a third party potentially manipulating individual’s personalities, emotions, and desires by manipulating the interface.

A Tool For Transcendence
It’s important to discuss these risks, not so that we begin to fear and avoid such technologies, but so that we continue to advance in a way that minimizes harm and allows us to optimize the benefits.

Stephen Hawking notes that “with genetic engineering, we will be able to increase the complexity of our DNA, and improve the human race.” Indeed, the potential advantages of modifying biology are revolutionary. Doctors would gain access to a powerful tool to tackle disease, allowing us to live longer and healthier lives. We might be able to extend our lifespan and tackle aging, perhaps a critical step to becoming a space-faring species. We may begin to modify the brain’s building blocks to become more intelligent and capable of solving grand challenges.

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. Human enhancement is bringing us closer to such a world—it could allow us to take control of our evolution and truly shape the future of our species.

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#431920 If We Could Engineer Animals to Be as ...

Advances in neural implants and genetic engineering suggest that in the not–too–distant future we may be able to boost human intelligence. If that’s true, could we—and should we—bring our animal cousins along for the ride?
Human brain augmentation made headlines last year after several tech firms announced ambitious efforts to build neural implant technology. Duke University neuroscientist Mikhail Lebedev told me in July it could be decades before these devices have applications beyond the strictly medical.
But he said the technology, as well as other pharmacological and genetic engineering approaches, will almost certainly allow us to boost our mental capacities at some point in the next few decades.
Whether this kind of cognitive enhancement is a good idea or not, and how we should regulate it, are matters of heated debate among philosophers, futurists, and bioethicists, but for some it has raised the question of whether we could do the same for animals.
There’s already tantalizing evidence of the idea’s feasibility. As detailed in BBC Future, a group from MIT found that mice that were genetically engineered to express the human FOXP2 gene linked to learning and speech processing picked up maze routes faster. Another group at Wake Forest University studying Alzheimer’s found that neural implants could boost rhesus monkeys’ scores on intelligence tests.
The concept of “animal uplift” is most famously depicted in the Planet of the Apes movie series, whose planet–conquering protagonists are likely to put most people off the idea. But proponents are less pessimistic about the outcomes.
Science fiction author David Brin popularized the concept in his “Uplift” series of novels, in which humans share the world with various other intelligent animals that all bring their own unique skills, perspectives, and innovations to the table. “The benefits, after a few hundred years, could be amazing,” he told Scientific American.
Others, like George Dvorsky, the director of the Rights of Non-Human Persons program at the Institute for Ethics and Emerging Technologies, go further and claim there is a moral imperative. He told the Boston Globe that denying augmentation technology to animals would be just as unethical as excluding certain groups of humans.
Others are less convinced. Forbes’ Alex Knapp points out that developing the technology to uplift animals will likely require lots of very invasive animal research that will cause huge suffering to the animals it purports to help. This is problematic enough with normal animals, but could be even more morally dubious when applied to ones whose cognitive capacities have been enhanced.
The whole concept could also be based on a fundamental misunderstanding of the nature of intelligence. Humans are prone to seeing intelligence as a single, self-contained metric that progresses in a linear way with humans at the pinnacle.
In an opinion piece in Wired arguing against the likelihood of superhuman artificial intelligence, Kevin Kelly points out that science has no such single dimension with which to rank the intelligence of different species. Each one combines a bundle of cognitive capabilities, some of which are well below our own capabilities and others which are superhuman. He uses the example of the squirrel, which can remember the precise location of thousands of acorns for years.
Uplift efforts may end up being less about boosting intelligence and more about making animals more human-like. That represents “a kind of benevolent colonialism” that assumes being more human-like is a good thing, Paul Graham Raven, a futures researcher at the University of Sheffield in the United Kingdom, told the Boston Globe. There’s scant evidence that’s the case, and it’s easy to see how a chimpanzee with the mind of a human might struggle to adjust.
There are also fundamental barriers that may make it difficult to achieve human-level cognitive capabilities in animals, no matter how advanced brain augmentation technology gets. In 2013 Swedish researchers selectively bred small fish called guppies for bigger brains. This made them smarter, but growing the energy-intensive organ meant the guppies developed smaller guts and produced fewer offspring to compensate.
This highlights the fact that uplifting animals may require more than just changes to their brains, possibly a complete rewiring of their physiology that could prove far more technically challenging than human brain augmentation.
Our intelligence is intimately tied to our evolutionary history—our brains are bigger than other animals’; opposable thumbs allow us to use tools; our vocal chords make complex communication possible. No matter how much you augment a cow’s brain, it still couldn’t use a screwdriver or talk to you in English because it simply doesn’t have the machinery.
Finally, from a purely selfish point of view, even if it does become possible to create a level playing field between us and other animals, it may not be a smart move for humanity. There’s no reason to assume animals would be any more benevolent than we are, having evolved in the same ‘survival of the fittest’ crucible that we have. And given our already endless capacity to divide ourselves along national, religious, or ethnic lines, conflict between species seems inevitable.
We’re already likely to face considerable competition from smart machines in the coming decades if you believe the hype around AI. So maybe adding a few more intelligent species to the mix isn’t the best idea.
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#431899 Darker Still: Black Mirror’s New ...

The key difference between science fiction and fantasy is that science fiction is entirely possible because of its grounding in scientific facts, while fantasy is not. This is where Black Mirror is both an entertaining and terrifying work of science fiction. Created by Charlie Brooker, the anthological series tells cautionary tales of emerging technology that could one day be an integral part of our everyday lives.
While watching the often alarming episodes, one can’t help but recognize the eerie similarities to some of the tech tools that are already abundant in our lives today. In fact, many previous Black Mirror predictions are already becoming reality.
The latest season of Black Mirror was arguably darker than ever. This time, Brooker seemed to focus on the ethical implications of one particular area: neurotechnology.
Emerging Neurotechnology
Warning: The remainder of this article may contain spoilers from Season 4 of Black Mirror.
Most of the storylines from season four revolve around neurotechnology and brain-machine interfaces. They are based in a world where people have the power to upload their consciousness onto machines, have fully immersive experiences in virtual reality, merge their minds with other minds, record others’ memories, and even track what others are thinking, feeling, and doing.
How can all this ever be possible? Well, these capabilities are already being developed by pioneers and researchers globally. Early last year, Elon Musk unveiled Neuralink, a company whose goal is to merge the human mind with AI through a neural lace. We’ve already connected two brains via the internet, allowing one brain to communicate with another. Various research teams have been able to develop mechanisms for “reading minds” or reconstructing memories of individuals via devices. The list goes on.
With many of the technologies we see in Black Mirror it’s not a question of if, but when. Futurist Ray Kurzweil has predicted that by the 2030s we will be able to upload our consciousness onto the cloud via nanobots that will “provide full-immersion virtual reality from within the nervous system, provide direct brain-to-brain communication over the internet, and otherwise greatly expand human intelligence.” While other experts continue to challenge Kurzweil on the exact year we’ll accomplish this feat, with the current exponential growth of our technological capabilities, we’re on track to get there eventually.
Ethical Questions
As always, technology is only half the conversation. Equally fascinating are the many ethical and moral questions this topic raises.
For instance, with the increasing convergence of artificial intelligence and virtual reality, we have to ask ourselves if our morality from the physical world transfers equally into the virtual world. The first episode of season four, USS Calister, tells the story of a VR pioneer, Robert Daley, who creates breakthrough AI and VR to satisfy his personal frustrations and sexual urges. He uses the DNA of his coworkers (and their children) to re-create them digitally in his virtual world, to which he escapes to torture them, while they continue to be indifferent in the “real” world.
Audiences are left asking themselves: should what happens in the digital world be considered any less “real” than the physical world? How do we know if the individuals in the virtual world (who are ultimately based on algorithms) have true feelings or sentiments? Have they been developed to exhibit characteristics associated with suffering, or can they really feel suffering? Fascinatingly, these questions point to the hard problem of consciousness—the question of if, why, and how a given physical process generates the specific experience it does—which remains a major mystery in neuroscience.
Towards the end of USS Calister, the hostages of Daley’s virtual world attempt to escape through suicide, by committing an act that will delete the code that allows them to exist. This raises yet another mind-boggling ethical question: if we “delete” code that signifies a digital being, should that be considered murder (or suicide, in this case)? Why shouldn’t it? When we murder someone we are, in essence, taking away their capacity to live and to be, without their consent. By unplugging a self-aware AI, wouldn’t we be violating its basic right to live in the same why? Does AI, as code, even have rights?
Brain implants can also have a radical impact on our self-identity and how we define the word “I”. In the episode Black Museum, instead of witnessing just one horror, we get a series of scares in little segments. One of those segments tells the story of a father who attempts to reincarnate the mother of his child by uploading her consciousness into his mind and allowing her to live in his head (essentially giving him multiple personality disorder). In this way, she can experience special moments with their son.
With “no privacy for him, and no agency for her” the good intention slowly goes very wrong. This story raises a critical question: should we be allowed to upload consciousness into limited bodies? Even more, if we are to upload our minds into “the cloud,” at what point do we lose our individuality to become one collective being?
These questions can form the basis of hours of debate, but we’re just getting started. There are no right or wrong answers with many of these moral dilemmas, but we need to start having such discussions.
The Downside of Dystopian Sci-Fi
Like last season’s San Junipero, one episode of the series, Hang the DJ, had an uplifting ending. Yet the overwhelming majority of the stories in Black Mirror continue to focus on the darkest side of human nature, feeding into the pre-existing paranoia of the general public. There is certainly some value in this; it’s important to be aware of the dangers of technology. After all, what better way to explore these dangers before they occur than through speculative fiction?
A big takeaway from every tale told in the series is that the greatest threat to humanity does not come from technology, but from ourselves. Technology itself is not inherently good or evil; it all comes down to how we choose to use it as a society. So for those of you who are techno-paranoid, beware, for it’s not the technology you should fear, but the humans who get their hands on it.
While we can paint negative visions for the future, though, it is also important to paint positive ones. The kind of visions we set for ourselves have the power to inspire and motivate generations. Many people are inherently pessimistic when thinking about the future, and that pessimism in turn can shape their contributions to humanity.
While utopia may not exist, the future of our species could and should be one of solving global challenges, abundance, prosperity, liberation, and cosmic transcendence. Now that would be a thrilling episode to watch.
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#431733 Why Humanoid Robots Are Still So Hard to ...

Picture a robot. In all likelihood, you just pictured a sleek metallic or chrome-white humanoid. Yet the vast majority of robots in the world around us are nothing like this; instead, they’re specialized for specific tasks. Our cultural conception of what robots are dates back to the coining of the term robots in the Czech play, Rossum’s Universal Robots, which originally envisioned them as essentially synthetic humans.
The vision of a humanoid robot is tantalizing. There are constant efforts to create something that looks like the robots of science fiction. Recently, an old competitor in this field returned with a new model: Toyota has released what they call the T-HR3. As humanoid robots go, it appears to be pretty dexterous and have a decent grip, with a number of degrees of freedom making the movements pleasantly human.
This humanoid robot operates mostly via a remote-controlled system that allows the user to control the robot’s limbs by exerting different amounts of pressure on a framework. A VR headset completes the picture, allowing the user to control the robot’s body and teleoperate the machine. There’s no word on a price tag, but one imagines a machine with a control system this complicated won’t exactly be on your Christmas list, unless you’re a billionaire.

Toyota is no stranger to robotics. They released a series of “Partner Robots” that had a bizarre affinity for instrument-playing but weren’t often seen doing much else. Given that they didn’t seem to have much capability beyond the automaton that Leonardo da Vinci made hundreds of years ago, they promptly vanished. If, as the name suggests, the T-HR3 is a sequel to these robots, which came out shortly after ASIMO back in 2003, it’s substantially better.
Slightly less humanoid (and perhaps the more useful for it), Toyota’s HSR-2 is a robot base on wheels with a simple mechanical arm. It brings to mind earlier machines produced by dream-factory startup Willow Garage like the PR-2. The idea of an affordable robot that could simply move around on wheels and pick up and fetch objects, and didn’t harbor too-lofty ambitions to do anything else, was quite successful.
So much so that when Robocup, the international robotics competition, looked for a platform for their robot-butler competition @Home, they chose HSR-2 for its ability to handle objects. HSR-2 has been deployed in trial runs to care for the elderly and injured, but has yet to be widely adopted for these purposes five years after its initial release. It’s telling that arguably the most successful multi-purpose humanoid robot isn’t really humanoid at all—and it’s curious that Toyota now seems to want to return to a more humanoid model a decade after they gave up on the project.
What’s unclear, as is often the case with humanoid robots, is what, precisely, the T-HR3 is actually for. The teleoperation gets around the complex problem of control by simply having the machine controlled remotely by a human. That human then handles all the sensory perception, decision-making, planning, and manipulation; essentially, the hardest problems in robotics.
There may not be a great deal of autonomy for the T-HR3, but by sacrificing autonomy, you drastically cut down the uses of the robot. Since it can’t act alone, you need a convincing scenario where you need a teleoperated humanoid robot that’s less precise and vastly more expensive than just getting a person to do the same job. Perhaps someday more autonomy will be developed for the robot, and the master maneuvering system that allows humans to control it will only be used in emergencies to control the robot if it gets stuck.
Toyota’s press release says it is “a platform with capabilities that can safely assist humans in a variety of settings, such as the home, medical facilities, construction sites, disaster-stricken areas and even outer space.” In reality, it’s difficult to see such a robot being affordable or even that useful in the home or in medical facilities (unless it’s substantially stronger than humans). Equally, it certainly doesn’t seem robust enough to be deployed in disaster zones or outer space. These tasks have been mooted for robots for a very long time and few have proved up to the challenge.
Toyota’s third generation humanoid robot, the T-HR3. Image Credit: Toyota
Instead, the robot seems designed to work alongside humans. Its design, standing 1.5 meters tall, weighing 75 kilograms, and possessing 32 degrees of freedom in its body, suggests it is built to closely mimic a person, rather than a robot like ATLAS which is robust enough that you can imagine it being useful in a war zone. In this case, it might be closer to the model of the collaborative robots or co-bots developed by Rethink Robotics, whose tons of safety features, including force-sensitive feedback for the user, reduce the risk of terrible PR surrounding killer robots.
Instead the emphasis is on graceful precision engineering: in the promo video, the robot can be seen balancing on one leg before showing off a few poised, yoga-like poses. This perhaps suggests that an application in elderly care, which Toyota has ventured into before and which was the stated aim of their simple HSR-2, might be more likely than deployment to a disaster zone.
The reason humanoid robots remain so elusive and so tempting is probably because of a simple cognitive mistake. We make two bad assumptions. First, we assume that if you build a humanoid robot, give its joints enough flexibility, throw in a little AI and perhaps some pre-programmed behaviors, then presto, it will be able to do everything humans can. When you see a robot that moves well and looks humanoid, it seems like the hardest part is done; surely this robot could do anything. The reality is never so simple.

We also make the reverse assumption: we assume that when we are finally replaced, it will be by perfect replicas of our own bodies and brains that can fulfill all the functions we used to fulfill. Perhaps, in reality, the future of robots and AI is more like its present: piecemeal, with specialized algorithms and specialized machines gradually learning to outperform humans at every conceivable task without ever looking convincingly human.
It may well be that the T-HR3 is angling towards this concept of machine learning as a platform for future research. Rather than trying to program an omni-capable robot out of the box, it will gradually learn from its human controllers. In this way, you could see the platform being used to explore the limits of what humans can teach robots to do simply by having them mimic sequences of our bodies’ motion, in the same way the exploitation of neural networks is testing the limits of training algorithms on data. No one machine will be able to perform everything a human can, but collectively, they will vastly outperform us at anything you’d want one to do.
So when you see a new android like Toyota’s, feel free to marvel at its technical abilities and indulge in the speculation about whether it’s a PR gimmick or a revolutionary step forward along the road to human replacement. Just remember that, human-level bots or not, we’re already strolling down that road.
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#431592 Reactive Content Will Get to Know You ...

The best storytellers react to their audience. They look for smiles, signs of awe, or boredom; they simultaneously and skillfully read both the story and their sitters. Kevin Brooks, a seasoned storyteller working for Motorola’s Human Interface Labs, explains, “As the storyteller begins, they must tune in to… the audience’s energy. Based on this energy, the storyteller will adjust their timing, their posture, their characterizations, and sometimes even the events of the story. There is a dialog between audience and storyteller.”
Shortly after I read the script to Melita, the latest virtual reality experience from Madrid-based immersive storytelling company Future Lighthouse, CEO Nicolas Alcalá explained to me that the piece is an example of “reactive content,” a concept he’s been working on since his days at Singularity University.

For the first time in history, we have access to technology that can merge the reactive and affective elements of oral storytelling with the affordances of digital media, weaving stunning visuals, rich soundtracks, and complex meta-narratives in a story arena that has the capability to know you more intimately than any conventional storyteller could.
It’s no understatement to say that the storytelling potential here is phenomenal.
In short, we can refer to content as reactive if it reads and reacts to users based on their body rhythms, emotions, preferences, and data points. Artificial intelligence is used to analyze users’ behavior or preferences to sculpt unique storylines and narratives, essentially allowing for a story that changes in real time based on who you are and how you feel.
The development of reactive content will allow those working in the industry to go one step further than simply translating the essence of oral storytelling into VR. Rather than having a narrative experience with a digital storyteller who can read you, reactive content has the potential to create an experience with a storyteller who knows you.
This means being able to subtly insert minor personal details that have a specific meaning to the viewer. When we talk to our friends we often use experiences we’ve shared in the past or knowledge of our audience to give our story as much resonance as possible. Targeting personal memories and aspects of our lives is a highly effective way to elicit emotions and aid in visualizing narratives. When you can do this with the addition of visuals, music, and characters—all lifted from someone’s past—you have the potential for overwhelmingly engaging and emotionally-charged content.
Future Lighthouse inform me that for now, reactive content will rely primarily on biometric feedback technology such as breathing, heartbeat, and eye tracking sensors. A simple example would be a story in which parts of the environment or soundscape change in sync with the user’s heartbeat and breathing, or characters who call you out for not paying attention.
The next step would be characters and situations that react to the user’s emotions, wherein algorithms analyze biometric information to make inferences about states of emotional arousal (“why are you so nervous?” etc.). Another example would be implementing the use of “arousal parameters,” where the audience can choose what level of “fear” they want from a VR horror story before algorithms modulate the experience using information from biometric feedback devices.
The company’s long-term goal is to gather research on storytelling conventions and produce a catalogue of story “wireframes.” This entails distilling the basic formula to different genres so they can then be fleshed out with visuals, character traits, and soundtracks that are tailored for individual users based on their deep data, preferences, and biometric information.
The development of reactive content will go hand in hand with a renewed exploration of diverging, dynamic storylines, and multi-narratives, a concept that hasn’t had much impact in the movie world thus far. In theory, the idea of having a story that changes and mutates is captivating largely because of our love affair with serendipity and unpredictability, a cultural condition theorist Arthur Kroker refers to as the “hypertextual imagination.” This feeling of stepping into the unknown with the possibility of deviation from the habitual translates as a comforting reminder that our own lives can take exciting and unexpected turns at any moment.
The inception of the concept into mainstream culture dates to the classic Choose Your Own Adventure book series that launched in the late 70s, which in its literary form had great success. However, filmic takes on the theme have made somewhat less of an impression. DVDs like I’m Your Man (1998) and Switching (2003) both use scene selection tools to determine the direction of the storyline.
A more recent example comes from Kino Industries, who claim to have developed the technology to allow filmmakers to produce interactive films in which viewers can use smartphones to quickly vote on which direction the narrative takes at numerous decision points throughout the film.
The main problem with diverging narrative films has been the stop-start nature of the interactive element: when I’m immersed in a story I don’t want to have to pick up a controller or remote to select what’s going to happen next. Every time the audience is given the option to take a new path (“press this button”, “vote on X, Y, Z”) the narrative— and immersion within that narrative—is temporarily halted, and it takes the mind a while to get back into this state of immersion.
Reactive content has the potential to resolve these issues by enabling passive interactivity—that is, input and output without having to pause and actively make decisions or engage with the hardware. This will result in diverging, dynamic narratives that will unfold seamlessly while being dependent on and unique to the specific user and their emotions. Passive interactivity will also remove the game feel that can often be a symptom of interactive experiences and put a viewer somewhere in the middle: still firmly ensconced in an interactive dynamic narrative, but in a much subtler way.
While reading the Melita script I was particularly struck by a scene in which the characters start to engage with the user and there’s a synchronicity between the user’s heartbeat and objects in the virtual world. As the narrative unwinds and the words of Melita’s character get more profound, parts of the landscape, which seemed to be flashing and pulsating at random, come together and start to mimic the user’s heartbeat.
In 2013, Jane Aspell of Anglia Ruskin University (UK) and Lukas Heydrich of the Swiss Federal Institute of Technology proved that a user’s sense of presence and identification with a virtual avatar could be dramatically increased by syncing the on-screen character with the heartbeat of the user. The relationship between bio-digital synchronicity, immersion, and emotional engagement is something that will surely have revolutionary narrative and storytelling potential.
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