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Table of contents
- dynamic-article
- How EY can help
- Artificial Intelligence in Africa’s healthcare: Ethical considerations
- Association for the Advancement of Artificial Intelligence
- Stay Up To Date On The Go
Compared with the control groups, whose robot made only bland statements, the groups with a confessional robot were better able to collaborate. The groups were then assigned a task:. Unknown to the subjects, some groups contained a few bots that were programmed to occasionally make mistakes. Humans who were directly connected to these bots grew more flexible, and tended to avoid getting stuck in a solution that might work for a given individual but not for the group as a whole.
As a consequence, groups with mistake-prone bots consistently outperformed groups containing bots that did not make mistakes. The bots helped the humans to help themselves.
dynamic-article
Other findings reinforce this. For instance, the political scientist Kevin Munger directed specific kinds of bots to intervene after people sent racist invective to other people online. But adding AI to our social environment can also make us behave less productively and less ethically. In each round, subjects were told that they could either keep their money or donate some or all of it to their neighbors.
If they made a donation, we would match it, doubling the money their neighbors received. Early in the game, two-thirds of players acted altruistically. After all, they realized that being generous to their neighbors in one round might prompt their neighbors to be generous to them in the next one, establishing a norm of reciprocity. From a selfish and short-term point of view, however, the best outcome would be to keep your own money and receive money from your neighbors.
In this experiment, we found that by adding just a few bots posing as human players that behaved in a selfish, free-riding way, we could drive the group to behave similarly. Eventually, the human players ceased cooperating altogether.
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The bots thus converted a group of generous people into selfish jerks. Cooperation is a key feature of our species, essential for social life. And trust and generosity are crucial in differentiating successful groups from unsuccessful ones. If everyone pitches in and sacrifices in order to help the group, everyone should benefit.
When this behavior breaks down, however, the very notion of a public good disappears, and everyone suffers. The fact that AI might meaningfully reduce our ability to work together is extremely concerning. Already, we are encountering real-world examples of how AI can corrupt human relations outside the laboratory. A study examining 5. All of this could end up transforming human society in unintended ways that we need to reckon with as a polity. Do we want machines to affect whether and how children are kind? Do we want machines to affect how adults have sex?
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We might even progress from treating robots as instruments for sexual gratification to treating other people that way. Other observers have suggested that robots could radically improve sex between humans. L ong before most of us encounter AI dilemmas this intimate, we will wrestle with more quotidian challenges.
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The age of driverless cars, after all, is upon us. These vehicles promise to substantially reduce the fatigue and distraction that bedevil human drivers, thereby preventing accidents. But what other effects might they have on people? Driving is a very modern kind of social interaction, requiring high levels of cooperation and social coordination. I worry that driverless cars, by depriving us of an occasion to exercise these abilities, could contribute to their atrophy.
Artificial Intelligence in Africa’s healthcare: Ethical considerations
Alternatively, experience may reveal that driving alongside autonomous vehicles traveling in perfect accordance with traffic laws actually improves human performance. After all, we mandate brake lights on the back of your car not just, or even primarily, for your benefit, but for the sake of the people behind you. In , some four decades after Isaac Asimov introduced his laws of robotics, he added another to his list: A robot should never do anything that could harm humanity.
But he struggled with how to assess such harm. A lready, we are encountering real-world examples of how AI can corrupt human relations outside the laboratory. A study examining 5. Other social effects of simple types of AI play out around us daily. As digital assistants become ubiquitous, we are becoming accustomed to talking to them as though they were sentient; writing in these pages last year, Judith Shulevitz described how some of us are starting to treat them as confidants, or even as friends and therapists.
If we grow more comfortable talking intimately to our devices, what happens to our human marriages and friendships? Thanks to commercial imperatives, designers and programmers typically create devices whose responses make us feel better—but may not help us be self-reflective or contemplate painful truths. As AI permeates our lives, we must confront the possibility that it will stunt our emotions and inhibit deep human connections, leaving our relationships with one another less reciprocal, or shallower, or more narcissistic. All of this could end up transforming human society in unintended ways that we need to reckon with as a polity.
Do we want machines to affect whether and how children are kind? Do we want machines to affect how adults have sex? We might even progress from treating robots as instruments for sexual gratification to treating other people that way. Other observers have suggested that robots could radically improve sex between humans. Long before most of us encounter AI dilemmas this intimate, we will wrestle with more quotidian challenges. The age of driverless cars, after all, is upon us. These vehicles promise to substantially reduce the fatigue and distraction that bedevil human drivers, thereby preventing accidents.
But what other effects might they have on people? Driving is a very modern kind of social interaction, requiring high levels of cooperation and social coordination. I worry that driverless cars, by depriving us of an occasion to exercise these abilities, could contribute to their atrophy. Nicholas Carr: Is Google making us stupid? Alternatively, experience may reveal that driving alongside autonomous vehicles traveling in perfect accordance with traffic laws actually improves human performance.
Association for the Advancement of Artificial Intelligence
After all, we mandate brake lights on the back of your car not just, or even primarily, for your benefit, but for the sake of the people behind you. I n , some four decades after Isaac Asimov introduced his laws of robotics, he added another to his list: A robot should never do anything that could harm humanity. But he struggled with how to assess such harm. Humanity is an abstraction. Henry A. Kissinger: AI could mean the end of human history. Focusing specifically on social spillovers can help. Spillovers in other arenas lead to rules, laws, and demands for democratic oversight.
Because the effects of AI on human-to-human interaction stand to be intense and far-reaching, and the advances rapid and broad, we must investigate systematically what second-order effects might emerge, and discuss how to regulate them on behalf of the common good. This field does not see robots merely as human-made objects, but as a new class of social actors. The inquiry is urgent.
In the not-distant future, AI-endowed machines may, by virtue of either programming or independent learning a capacity we will have given them , come to exhibit forms of intelligence and behavior that seem strange compared with our own. We will need to quickly differentiate the behaviors that are merely bizarre from the ones that truly threaten us. The Enlightenment philosopher Thomas Hobbes argued that humans needed a collective agreement to keep us from being disorganized and cruel.
He was wrong.
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Long before we formed governments, evolution equipped humans with a social suite that allowed us to live together peacefully and effectively. In the pre-AI world, the genetically inherited capacities for love, friendship, cooperation, and teaching have continued to help us to live communally. Unfortunately, humans do not have the time to evolve comparable innate capacities to live with robots. We must therefore take steps to ensure that they can live nondestructively with us.
As AI insinuates itself more fully into our lives, we may yet require a new social contract—one with machines rather than with other humans. We want to hear what you think about this article. Submit a letter to the editor or write to letters theatlantic. Skip to content.