Category Archives: risk analysis

Book: Team Human by Douglas Rushkoff

Team Human by Douglas Rushkoff investigates the impacts of current and emerging technologies and digital culture on individuals and groups and seeks ways to evade or extract ourselves from their corrosive effects.

After you read the book, please post your thoughts as comments to this post or, if you prefer, as new posts. There are interviews and other resources about the book online. Feel free to recommend in the comments those you find meaningful. Also, the audiobook is available through the Albuquerque Public Library but may have a long wait queue (I’m aiming for a record number of ‘q’s in this sentence).

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Running on escalators

Ideally, automation would yield a Star Trek reality of increasing leisure and quality of choice and experience. Why isn’t this our experience? An article on Medium offers insight into why this is not occurring on any significant scale.

Evolved behavioral strategies explained by the prisoner’s dilemma damn the majority of humans to a constant doubling down. We exchange the ‘leisure dividend’ (free time) granted by automation for opportunities to outcompete others.

Apparently, the sort of reciprocal social learning that could lead us to make healthy choices with our leisure opportunities depends on us and our competitors being able to mutually track our outcomes across consecutive iterations of the ‘game’. That ‘traceability’ quickly breaks down with the complexity inherent in vast numbers of competitors. When we conclude that any viable competitor may use her leisure dividend to further optimize her competitive position, rather than to pause to enjoy her life, we tend to do the same. Each assumes the other will sprint ahead and so chooses to sprint ahead. Both forfeit the opportunity to savor the leisure dividend.

The prisoner’s dilemma shows that we (most humans) would rather be in a grueling neck-and-neck race toward an invisible, receding finish line than permit the possibility a competitor may increase her lead.

Any strategy that’s so endemic must have evolutionary roots. Thoughts?

Test determines approximate year of death

Age-at-death forecasting – A new test predicts when a person will die. It’s currently accurate within a few years and is getting more accurate. What psychological impacts might knowing your approximate (± 6 months) death time mean for otherwise healthy people? Does existing research with terminally ill or very old persons shed light on this? What would the social and political implications be? What if a ‘death-clock’ reading became required for certain jobs (elected positions, astronauts, roles requiring expensive training and education, etc.) or decisions (whom to marry or parent children with, whether to adopt, whether to relocate, how to invest and manage one’s finances, etc.)?

Applying artificial intelligence for social good

This McKinsey article is an excellent overview of this more extensive article (3 MB PDF) enumerating the ways in which varieties of deep learning can improve existence. Worth a look.

The articles cover the following:

  • Mapping AI use cases to domains of social good
  • AI capabilities that can be used for social good
  • Overcoming bottlenecks, especially around data and talent
  • Risks to be managed
  • Scaling up the use of AI for social good

Musk: merging of humans and technology essential to survival

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From Axios interview with Elon Musk:

Musk said his neuroscience company, Neuralink, has about 85 of “the highest per capita intelligence” group of engineers he has ever assembled — with the mission of building a hard drive for your brain.

  • “The long-term aspiration with Neuralink would be to achieve a symbiosis with artificial intelligence.”
  • Wait. What? “To achieve a sort of democratization of intelligence, such that it is not monopolistically held in a purely digital form by governments and large corporations.”

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The Singularity is Near: When Humans Transcend Biology

Kurzweil builds and supports a persuasive vision of the emergence of a human-level engineered intelligence in the early-to-mid twenty-first century. In his own words,

With the reverse engineering of the human brain we will be able to apply the parallel, self-organizing, chaotic algorithms of  human intelligence to enormously powerful computational substrates. This intelligence will then be in a position to improve its own design, both hardware and software,  in a rapidly accelerating iterative process.

In Kurzweil's view, we must and will ensure we evade obsolescence by integrating emerging metabolic and cognitive technologies into our bodies and brains. Through self-augmentation with neurotechnological prostheses, the locus of human cognition and identity will gradually (but faster than we'll expect, due to exponential technological advancements) shift from the evolved substrate (the organic body) to the engineered substrate, ultimately freeing the human mind to develop along technology's exponential curve rather than evolution's much flatter trajectory.

The book is extensively noted and indexed, making the deep-diving reader's work a bit easier.

If you have read it, feel free to post your observations in the comments below. (We've had a problem with the comments section not appearing. It may require more troubleshooting.)

Review and partial rebuttal of Bostrom’s ‘Superintelligence’

This article from the Bulletin of The Atomic Scientists site is an interesting overview of Nick Bostrom’s Superintelligence: Paths, Dangers, Strategies. The author rebuts Bostrom on several points, relying partly on the failure of AI research to date to produce any result approaching what most humans would regard as intelligence. The absence of recognizably intelligent artificial general intelligence is not, of course, a proof it can never exist. The author also takes issue with Bostrom’s (claimed) conflation of intelligence with inference abilities—an assumption the author says AI researchers found to be false.

The religious brain and atheism

As much of the world settles into the spectacle and cozy embrace of culturally reinforced magical thinking, New Scientist has several interesting recent articles about the evolved intuitive nature of religious thinking as a cognitive by-product (of the value of assuming agency in environmental phenomena, for example) and delving into how atheism is and is not like religious thinking. I find the point interesting that religion and atheism (or any ism), as social constructs, cannot be studied and compared in the same ways that objectively real objects and phenomena can, but we can learn much from systematic approaches to investigating the underlying neurological functions and their probable evolutionary value.

If you don’t subscribe, Albuquerque Public Libraries carry New Scientist.

Are We Racists?

BMAI friends. The following ramble is my first cut at making sense of the grave role racial (and other) bias is playing in the world today. This was prompted by comments I see daily from my family and friends on social media. Thinking about the great lack of self- and group-awareness many of the commenters display, I turned my scope inward. How do my own innate, evolved biases slant me to take my group’s and my own privileges for granted and make invalid assumptions about those I perceive (subconsciously or explicitly) to be ‘the other’? I put this forward to start a discussion and hope you will contribute your own insights and references. Feel free to post comments or even insert questions, comments, or new text directly into my text. Of course, you can create your own new posts as well. Thanks.

Two Levels of Racism
1. Population Group Level
Racism is an expression of group dynamics. Consider two levels of racism. First, there’s systemic racism where conditions in a population generally favor one race over others. One race (or maybe a few races) has greater access to material and cultural influence in the population. This does not occur accidentally, but through the ongoing efforts of the dominant group to achieve and expand its controlling influence.
2. Individual and Local-Group Level
That’s where the second level of racism comes in. How a person perceives any group’s efforts to attain equal access and influence depends on whether the person is in the dominant group or the aspiring group. There are many ways individuals and their affinity groups perceive and act within the racially unequal system to maintain or change the racial inequalities. The group in power perceives efforts in its favor as good, appropriate, justified, patriotic, necessary, ethical, moral, and even (when there’s a shared group supernatural narrative) ordained, holy, etc. When a member of an out-group appears to support (or at least not outwardly oppose) the in-group’s dominance, members of the in-group view that as a proof that they are rightfully on top.
The group in power perceives any questioning of its dominance in the larger population as suspicious, dishonest, lazy (attempts to gain more access than is deserved), subversive, unpatriotic (or even treasonous), or (through the lens of dogma) evil, anti-God, etc. Obviously, racism (and other efforts to maintain inequality) is at work when these perceptions are acted out by legislators, law enforcers, prosecutors, juries, judges, presidents and their staff members, the private sector, and individual members of the favored group.
Members of a group with less influence perceive their questioning of the dominant group’s power in opposite terms from how the dominant group sees their struggle. Members of lower-access groups experience their quest for equality on all fronts as expressions of their inherent right–even necessity–to pursue “life, liberty, and happiness.” They see the efforts of dominant groups to control and exclude them as unjustified oppression by people who abuse the power provided them within a biased system that clearly needs to be changed.
On the first (population) level, racism is an aspect of the in-group/out-group dynamics that are present in all of us. Our ‘hard-wired’ programming is to subconsciously favor those we perceive to be more like us (in outward appearance, views, and culture) and subconsciously feel some degree of aversion and suspicion (and often fear) of those whose appearances, views, and culture vary from ours. Groups (through the actions of their members and leaders) use their power to slant social and economic systems to favor their own power and influence and to decrease the influence of those they perceive as not members of their group(s). When this natural bias results in one racial group having greater access to resources (education, healthcare, emergency services, and other public services; jobs; legislative influence; judicial equality; media visibility; etc.), systemic or structural racism is in place.
A takeaway of all this is that we are all racists, in the sense that the human brain has evolved complex social navigation functions that include strong biases in favor of one’s perceived in-group and disfavoring members of all other groups. To the extent we are hard-wired to perceive people who (as a category) look superficially different from us as somehow less safe or worthy of inclusion and power-sharing, we are innately racist. When we make the effort to become aware of, challenge, and ensure our racial biases do not influence our words and actions, we are moving toward a less bigoted way of being.