Luciano Floridi

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“There Is Too Much Fantasy And Too Little Realism”

February 22, 2017 in Excerpts, Politics, Science/Tech | Permalink

In the Digital Age, robots aren’t easy to identify.

That’s a problem since some, including Bill Gates, have recently suggested America tax them. On the face of it, that seems like a good idea, but the picture gets fuzzier the longer you stare at the situation.

Consider Uber, for instance. The company, using just algorithms, disrupted the taxi industry, undermining solid working-class jobs and replacing them with piecemeal precariousness, while employing very few workers in its own middleman function. Because it doesn’t utilize what we’d traditionally define as robots, it wouldn’t be taxable by the Gates standard. Even if we classify these computer systems as robotics and wanted to levy algorithm-centric companies like Uber–or Netflix or Amazon or Spotify–their effect on the economy, while real, is also amorphous. 

Let’s say now that driverless becomes realistic within a decade. This capability would remove Uber’s freelance drivers from behind the wheel. Because autonomous cars are considered robotics, they could be taxed, which would create more resources for education and social-welfare programs. But in that scenario, couldn’t Uber just delay its transition until a more politically advantageous moment? That would be a lose-lose outcome from a purely economic viewpoint, since companies in other countries would likely move forward with this innovation and outstrip its U.S.-based counterpart.

Even with actual robots, it’s not so simple. For instance: Are Roombas taxed? We don’t know if they’re actually eliminating jobs or just toil. I don’t have any good answer in regards to this problem, but I don’t know that anyone else, Gates included, currently has one either.

In a smart Financial Times piece, philosopher Luciano Floridi cuts to the heart of the matter, arguing that seemingly easy answers to the situation just birth far more thorny questions. An excerpt:

We are laying down foundations for the mature information societies of the near future, so we need new ethical frameworks to determine which forms of artificial agency we are happy to see flourishing in them. Against this background, the EU’s initiative provokes mixed feelings: excitement at the aspiration but disappointment at the implementation. There is too much fantasy and too little realism.

Consider two key issues: jobs and responsibilities. Robots replace human workers. Retraining unemployed people was never easy, but it is more challenging now that technological disruption is spreading so rapidly, widely and unpredictably. There will be many new forms of employment in other corners of the infosphere — think of how many people have opened virtual shops on eBay. But new and different skills will be needed. More education and a universal basic income may mitigate the impact of robotics on the labour market.

Society will need more resources. Unfortunately, robots do not pay taxes. And more profitable companies are unlikely to pay enough extra taxes to compensate for the loss of revenues. So robots cause a higher demand for taxpayers’ money and a lower supply of it.

How can one get out of this tailspin? The report correctly identifies the problem. But its original recommendation of a robo tax on companies that employ robots — a proposal that did not survive into the final text approved the parliament — may not be feasible, for what counts as a robot? It may also work as a disincentive to innovation.•

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“True AI Is Not Logically Impossible, But It Is Utterly Implausible”

May 10, 2016 in Excerpts, Science/Tech | Permalink

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There’s nothing theoretically impossible, I think, about superintelligent machines, and if humans go on long enough, they and even far stranger things will come to pass. But the Singularity is not near, nowhere near near. There are plenty of machine-related issues to worry about in the meantime: Weak AI may decimate employment, the Internet of Things will place us inside of a machine with no OFF switch and automation could lead to a cascading disaster. Machines needn’t be conscious to help or hurt. 

In a smart Aeon essay, Luciano Floridi analyzes the increasingly popular idea that AI is our biggest existential threat, even more so than climate change. An excerpt:

True AI is not logically impossible, but it is utterly implausible. We have no idea how we might begin to engineer it, not least because we have very little understanding of how our own brains and intelligence work. This means that we should not lose sleep over the possible appearance of some ultraintelligence. What really matters is that the increasing presence of ever-smarter technologies is having huge effects on how we conceive of ourselves, the world, and our interactions. The point is not that our machines are conscious, or intelligent, or able to know something as we do. They are not. There are plenty of well-known results that indicate the limits of computation, so-called undecidable problems for which it can be proved that it is impossible to construct an algorithm that always leads to a correct yes-or-no answer.

We know, for example, that our computational machines satisfy the Curry-Howard correspondence, which indicates that proof systems in logic on the one hand and the models of computation on the other, are in fact structurally the same kind of objects, and so any logical limit applies to computers as well. Plenty of machines can do amazing things, including playing checkers, chess and Go and the quiz show Jeopardy better than us. And yet they are all versions of a Turing Machine, an abstract model that sets the limits of what can be done by a computer through its mathematical logic.

Quantum computers are constrained by the same limits, the limits of what can be computed (so-called computable functions). No conscious, intelligent entity is going to emerge from a Turing Machine.•

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“Here’s Where The Dapper Italian Philosopher Comes In”

January 4, 2015 in Excerpts, Science/Tech | Permalink

Professor Luciano Floridi is an adviser to Google, but he could unofficially be called the search giant’s Philosopher-in-Chief. A metaphysician who turned his attention to information and privacy in order to address the needs of his age, Floridi is the academic thinker trying to help steer the company through uncharted, ethically choppy waters. From “Google’s Philosopher,” a Pacific-Standard profile by Robert Herritt:

“In 2010, a Spanish lawyer named Mario Costeja González appealed to Spain’s national Data Protection Agency to have an embarrassing auction notice for his repossessed home wiped from a newspaper website and de-indexed from Google’s search results. Because the financial matter had been cleared up years earlier, González argued, the fact that the information continued to accompany searches of his name amounted to a violation of privacy.

The Spanish authorities ruled that the search link should be deleted. In May 2014, the European Court of Justice upheld the Spanish complaint against Google. Since then, Google has received more than 140,000 de-linking requests. Handling these requests in a way that respects both the court and the company’s other commitments requires Google to confront an array of thorny questions. When, for instance, does the public’s right to information trump the personal right to privacy? Should media outlets be consulted in decisions over the de-indexing of news links? When is it in the public interest to deny right-to- be-forgotten requests?

Here’s where the dapper Italian philosopher comes in. Floridi is a professor of philosophy and the ethics of information, and he is the director of research at the Oxford Internet Institute. For more than a decade, he has distanced himself from the sort of conventional Anglo-American philosophy that occupied him for much of his early career. Driven by the idea that, as he put it to me, ‘philosophy should talk seamlessly to its time,’ he has set about developing a new approach to his discipline that he calls the philosophy of information. Floridi has described PI, as it is known, as his attempt to provide ‘a satisfactory way of dealing with the new ethical challenges posed by information and communication technologies.’ And, wouldn’t you know it, Google happens to be in the market for just that.

Although difficult to summarize, Floridi’s program comes down to this: For anyone who wants to address the problems raised by digital technologies, the best way to understand the world is to look at everything that exists—a country, a corporation, a billboard—as constituted fundamentally by information. By viewing reality in these terms, Floridi believes, one can simultaneously shed light on age-old debates and provide useful answers to contemporary problems.

Consider his take on what it means to be a person. For Floridi, you are your information, which comprises everything from data about the relations between particles in your body, to your life story, to your memories, beliefs, and genetic code. By itself, this is a novel answer to the perennial question of personal identity, which has preoccupied philosophers since at least Plato: What defines the self as a coherent entity over time and space? But Floridi’s view can also help us think precisely about the consequential questions that today preoccupy us at a very practical level.”

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