Learning to love (or hate) emotional machines

Ninety percent of human communication is non-verbal, so the old cliche goes – and as such computer science types are constantly looking for new ways to widen the bandwidth between ourselves and our machines. Currently making a comeback is the notion of computers that can sense a human’s emotional state and act on it accordingly.

Outside of science fiction, the idea of technology that reads emotions has a brief, and chequered, past. Back in the mid-1990s, computer scientist Rosalind Picard at the Massachusetts Institute of Technology suggested pursuing this sort of research. She was greeted with scepticism. “It was such a taboo topic back then – it was seen as very undesirable, soft and irrelevant,” she says.

Picard persevered, and in 1997 published a book called Affective Computing, which laid out the case that many technologies would work better if they were aware of their user’s feelings. For instance, a computerised tutor could slow down its pace or give helpful suggestions if it sensed a student looking frustrated, just as a human teacher would.

Naturally, there’s a raft-load of potential downsides, too:

“The nightmare scenario is that the Microsoft paperclip starts to be associated with anything from the force with which you’re typing to some sort of physiological measurement,” says Gaver. “Then it pops up on your screen and says: ‘Oh I’m sorry you’re unhappy, would you like me to help you with that?'”

I think I’m safe in saying no one wants to be be shrunk by Clippy.

Emotion sensors could undermine personal relationships, he adds. Monitors that track elderly people in their homes, for instance, could leave them isolated. “Imagine being in a hurry to get home and wondering whether to visit an older friend on the way,” says Gaver. “Wouldn’t this be less likely if you had a device to reassure you not only that they were active and safe, but showing all the physiological and expressive signs of happiness as well?”

That could be an issue, but it’s not really the technology’s fault if people choose to over-rely on it. This is more worrying, though:

Picard raises another concern – that emotion-sensing technologies might be used covertly. Security services could use face and posture-reading systems to sense stress in people from a distance (a common indicator a person may be lying), even when they’re unaware of it. Imagine if an unsavoury regime got hold of such technology and used it to identify citizens who opposed it, says Picard.

That’s not really much of an imaginatory stretch, at least not here in the CCTV-saturated UK. But the same research that enables emotional profiling will doubtless reveal ways to confuse or defeat it; perhaps some sorts of meditation exercises could help control your physiology? Imagine the tools and techniques of the advanced con-man turned into survival skills for political dissidents…

The fabbing economy looks just fine

Ponoko stall at Maker FaireDespite the desperately fixed-grinned hand-waving from Downing Street and Washington, signs of economic improvement seem pretty scarce on the ground.

But commercial fabbing company Ponoko seems to be doing fine – so fine, in fact, that they’re trying to draft volunteers to help them keep up with explosive demand at their new San Francisco outlet. [image by tom.arthur]

In response, Fabbaloo asks whether “we hear the sound of the 21st century industry emerging” – and while it’s too early to be sure, I think they may be right.

The regeneration game

salamanderExciting results from the world of biology, with implications for human medicine: researchers looking at the limb regeneration process in salamanders have discovered that it works in a different way to what they thought previously. [image by jurvetson]

Rather than having their cellular clocks fully reset and reverting to an embryonic state, cells in the salamanders’ stumps became slightly less mature versions of the cells they’d been before. The findings could inspire research into human tissue regeneration.

“The cells don’t have to step as far back as we thought they had to, in order to regenerate a complicated thing like a limb,” said study co-author Elly Tanaka, a Max Planck Institute cell biologist. “There’s a higher chance that human or mammalian cells can be induced into doing the same thing.”

[…]

They found that salamander regeneration begins when a clump of cells called a blastema forms at the tip of a lost limb. From the blastema come skin, muscle, bone, blood vessels and neurons, ultimately growing into a limb virtually identical to the old one.

Researchers, many of whom hoped their findings could someday be used to heal people, hypothesized that as cells joined blastemas, they “de-differentiated” and became pluripotent — able to become any type of tissue. Embryonic stem cells are also pluripotent, as are cells that have been genetically reprogrammed through a process called induced pluripotency.

Such cells have raised hopes of replacing lost or diseased tissue. They’re also difficult to control and prone to turning cancerous. These problems may well be the inevitable growing pains of early-stage research, but could also represent more fundamental limits in cellular plasticity.

If Tanaka’s right that blastema cells don’t become pluripotent, then the findings raise another possibility — not just for salamanders, but for people. Rather than pushing cellular limits, perhaps researchers could work within nature’s parameters.

Another step towards transhuman immortality, perhaps? It’s fun seeing such science fictional subjects in ‘regular’ news venues, if only to watch journalists asking the sort of questions science fiction has always hinged on – like Khaled Diab at The Guardian, for example, trying to imagine what the world would be like if Aubrey De Grey is right about the immortality singularity:

Should people’s lives be extended indefinitely? If not, should society or the individual choose when to pull the plug? Should a 250-year-old physical teen be treated as an adult and served alcohol or not? Would society take long-term threats, such as the environment, more seriously because people will actually live to see the consequences? Does living so long rob future generations of their right to life? Would you like to live in a society without death?

I figure that, if it happens, we’ll work out a way to cope during the journey – much like Jamais Cascio suggests we’ll cope fine with intelligence augmentation, because it’s an iterative process rather than a momentary leap of change.

Of course, De Grey has already secured himself one form of immortality – the only form of it in which I’d be interested, anyway. I’m sympathetic to the transhumanist project, but the thought of living forever just doesn’t appeal to me. I’ve always theorised that without the ticking clock of mortality we’d have very little to motivate us to create anything new or unique; you struggle to produce a legacy to fill the void of your leaving, if you will. Of course, my attitudes may change as I get older… but even so, if offered the choice right now I’d settle for a standard lifespan minus the gradual decline into senescence and frailty at the end. Death doesn’t scare me, but dying slowly sure does.

Should people’s lives be extended indefinitely? If not, should society or the individual choose when to pull the plug? Should a 250-year-old physical teen be treated as an adult and served alcohol or not? Would society take long-term threats, such as the environment, more seriously because people will actually live to see the consequences? Does living so long rob future generations of their right to life? Would you like to live in a society without death?

Print this

Stephen Hawking on transhumanism

curved_lawnPhysicist Stephen Hawking has commented on transhumanism and the future direction of humanity:

Hawking says that we have entered a new phase of evolution. “At first, evolution proceeded by natural selection, from random mutations. This Darwinian phase, lasted about three and a half billion years, and produced us, beings who developed language, to exchange information.”

But what distinguishes us from our cave man ancestors is the knowledge that we have accumulated over the last ten thousand years, and particularly, Hawking points out, over the last three hundred.

“I think it is legitimate to take a broader view, and include externally transmitted information, as well as DNA, in the evolution of the human race,” Hawking said.

This point has echos of Jack Cohen and Ian Stewarts ideas of extelligence, Richard Dawkins‘ notion of the meme, and Kevin Kelly‘s concept of the Technium. What is special about humans is as much about what happens outside and between our minds as any other intrinsic properties of homo sapiens sapiens

[via George Dvorsky, from The Daily Galaxy][image from Peter Kaminski on flickr]