Lifeboat Foundation: Safeguarding Humanity
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Category: ethics – Page 83

There are as many ways to help another human being as there are people in need of help. For some, the urgent need is as basic as food and water. For others, it is an opportunity to develop a talent, realize an idea, and reach one’s full potential. Helping people get what they need most in life is at the heart of successful philanthropy.

However, you can’t simply give money away without thinking deeply about how and where the money will go and why you’re doing the giving. You need to approach philanthropy in a strategic and systematic way—just as an entrepreneur approaches a new venture. That’s the only way to make a self-sustaining difference in the world. That being said, here are five key ways to achieve sustainable success with your philanthropic efforts.

1. Open a Door
Helping people boost themselves out of poverty is the best way to make a lasting positive difference in a person’s life. A new skill, an introduction, an education—these gifts open doors that would otherwise remain closed. A promising beneficiary will walk through that door and create opportunities for others.

2. Define Your Passion
To have enduring impact, your philanthropic efforts should reflect the causes you are most passionate about. For me, one of those things is education: A good education is the most valuable thing you can give another person. My own philanthropic efforts have always included an educational element, whether it’s expanding opportunities to educate a promising mind or extending the brain’s ability to learn. If you follow your own passions, you’ll increase exponentially your chances of sustainable success.

3. Seek Out Inspiration
To truly change the world, you need to inspire—and be inspired by—others. I’ve found many people who share my interest in neuroscience—brilliant people like V.S. Ramachandran, and David Eagleman. They inspire me to learn more, do more, and raise my standards higher. That, in turn, inspires those I work with to raise their game. Having someone you can talk to and work with makes the job of changing the world less daunting, builds deep trust, and sparks vital creativity.

4. Measure Your Impact
You’re more likely to achieve success if you can define ahead of time what form that success will take and track progress toward your goal. Set milestones along the way so you can adjust your approach and add more resources, if necessary. Simple metrics can be a powerful tool to engage people’s competitive spirit and harness it for a good cause.

This approach is what the X Prize Foundation has done in the nonprofit science field, from genomics to space exploration—it defines the goal, sets the parameters, and measures the results. And at the end there is a payoff: a cash prize for the innovators and a new body of human knowledge for the rest of us who are the true winners.

5. Think Like an Entrepreneur
None of the previous points will create a sustainable philanthropic effort unless you are constantly looking for newer and better ways to make a meaningful difference. That means looking at the world and living life as a philanthropic entrepreneur.

For example, Kairos Society, (disclosure: my son, Ankur Jain, founded the organization and I’m a supporter), is based on the belief that the key to improving our world lies in giving the next generation of leaders different opportunities to develop globally impactful innovations. Kairos brings promising young people together with successful business and political leaders from around the world to create sustainable solutions to the world’s most pressing problems.

Continuing to pass down enthusiasm for philanthropy provides chances and opportunities to the people who need it most. Growing up in India, I knew all I needed to change the world was one good opportunity, and I prepared myself for it. When that opportunity came—in the form of the chance to earn an engineering degree—I was ready. With sustainable philanthropy, we can make sure that these chances for success can be grasped by the next generation. This is philanthropy that is truly sustainable.

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The field of life extension is broad and ranges from regenerative medicine to disease prevention by nutritional supplements and phytomedicine. Although the relevance of longevity and disease prevention to existential risks is less apparent than the prevention of large-scale catastrophic scenarios, it does have a high relevance to the future of our society. The development of healthy longevity and the efficiency of modern medicine in treating age-related diseases and the question of how well we can handle upcoming issues related to public health will have a major impact on our short-term future in the next few decades. Therefore, the prospect of healthy life extension plays important roles at both a personal and a societal level.
From a personal perspective, a longevity-compatible lifestyle, nutrition and supplementary regimen may not only help us to be active and to live longer, but optimizing our health and fitness also increase our energy, mental performance and capacities for social interaction. This aids our ability to work on the increasingly complex tasks of a 21st-century world that can make a positive impact in society, such as work on existential risk awareness and problem-solving. Recently, I wrote a basic personal orientation on the dietary supplement aspect of basic life extension with an audience of transhumanists, technology advocates with a high future shock level and open-minded scientists in mind, which is available here.
On a societal level, however, aging population and public health issues are serious. A rapid increase of some diseases of civilization, whose prevalence also climbs rapidly with advanced age, is on the march. For example, Type-II-Diabetes is rapidly on its way to becoming an insurmountable problem for China and the WHO projects COPD, the chronic lung disease caused by smoking and pollution, as the third leading cause of death in 2030.
While the currently accelerating increase of diseases of civilization may not collapse society itself, the costs associated with an overaging population could significantly damage societal order, collapse health systems and impact economies given the presently insufficient state of medicine and prevention. The magnitude, urgency and broad spectrum of consequences of age-related diseases of civilization currently being on the march is captured very well in this 5-minute fact-filled presentation on serious upcoming issues of aging in our society today by the LifeStar Foundation. Viewing is highly recommended. In short, a full-blown health crisis appears to be looming over many western countries, including the US, due to the high prevalence of diseases of aging in a growing population. This may require more resources than available if disease prevention efforts are not stepped up as early as possible. In that case, the required urgent action to deal with such a crisis may deprive other technological sectors of time and resources, affecting organizations and governments, including their capacity to manage vital infrastructure, existential risks and planning for a safe and sufficient progress of technology. Hence, not caring about the major upcoming health issue by stepping up disease prevention efforts according to latest biomedical knowledge may indirectly pose challenges affecting our capabilities to handle existential risks.
It should be pointed out that not all measures aimed at improving public health and medicine need to be complex or expensive to attain, as even existing biomedical knowledge is not sufficiently applied. A major example for this is the epidemic Vitamin D deficiency of the western population which was uncovered several years ago. In the last few years, the range of diseases that Vitamin D deficiency and –therapy can influence has grown to include most cancers, diabetes, cardiovascular diseases, brain aging including Alzheimer’s disease and many infectious diseases. Ironically, Vitamin D is one of the cheapest supplements available. Moreover, correcting an existing Vitamin D deficiency, which may affect as much as 80% of western population, may cut mortality risk in half. The related mortality decrease would likely coincide with a reduced morbidity and illness of elderly people, resulting in large savings of public healthcare and hospital funds, since Vitamin D effectively prevents and treats some of the most costly age-related diseases. The Life Extension Foundation, for example, has already offered a free initial supply to the U.S. population and shown that massive healthcare costs (and many lives) could be saved if every hospitalized patient was tested for Vitamin D and/or given the supplement, however this offer was ignored by the US government. This is detailed in an article on the effects of widespread Vitamin D deficiency from the Life Extension Foundation, along with many references for the above health effects of Vitamin D at the end of that article.
To recapitulate, there are plenty of important reasons why the focus on disease prevention and regenerative medicine, by applying existing state-of-the-art biomedical knowledge, as well as advancing key areas such as stem-cell research, rejuvenation technologies and nanomedicine should be an urgent priority for advocates of existential risk management today and during the next few decades.

I’ve been an entrepreneur most of my adult life. Recently, on a long business flight, I began thinking about what it takes to become successful as an entrepreneur — and how I would even define the meaning “success” itself. The two ideas became more intertwined in my thinking: success as an entrepreneur, entrepreneurial success. I’ve given a lot of talks over the years on the subject of entrepreneurship. The first thing I find I have to do is to dispel the persistent myth that entrepreneurial success is all about innovative thinking and breakthrough ideas. I’ve found that entrepreneurial success usually comes through great execution, simply by doing a superior job of doing the blocking and tackling.

But what else does it take to succeed as an entrepreneur — and how should an entrepreneur define success?

Bored with the long flight, sinking deeper into my own thoughts, I wrote down my own answers.

Here’s what I came up with, a “Top Ten List” if you will:

10. You must be passionate about what you are trying to achieve. That means you’re willing to sacrifice a large part of your waking hours to the idea you’ve come up with. Passion will ignite the same intensity in the others who join you as you build a team to succeed in this endeavor. And with passion, both your team and your customers are more likely to truly believe in what you are trying to do.

9. Great entrepreneurs focus intensely on an opportunity where others see nothing. This focus and intensity helps to eliminate wasted effort and distractions. Most companies die from indigestion rather than starvation i.e. companies suffer from doing too many things at the same time rather than doing too few things very well. Stay focused on the mission.

8. Success only comes from hard work. We all know that there is no such thing as overnight success. Behind every overnight success lies years of hard work and sweat. People with luck will tell you there’s no easy way to achieve success — and that luck comes to those who work hard. Successful entrepreneurs always give 100% of their efforts to everything they do. If you know you are giving your best effort, you’ll never have any reason for regrets. Focus on things you can control; stay focused on your efforts and let the results be what they will be.

7. The road to success is going to be long, so remember to enjoy the journey. Everyone will teach you to focus on goals, but successful people focus on the journey and celebrate the milestones along the way. Is it worth spending a large part of your life trying to reach the destination if you didn’t enjoy the journey along the way? Won’t the team you attract to join you on your mission also enjoy the journey more as well? Wouldn’t it be better for all of you to have the time of your life during the journey, even if the destination is never reached?

6. Trust your gut instinct more than any spreadsheet. There are too many variables in the real world that you simply can’t put into a spreadsheet. Spreadsheets spit out results from your inexact assumptions and give you a false sense of security. In most cases, your heart and gut are still your best guide. The human brain works as a binary computer and can only analyze the exact information-based zeros and ones (or black and white). Our heart is more like a chemical computer that uses fuzzy logic to analyze information that can’t be easily defined in zeros and ones. We’ve all had experiences in business where our heart told us something was wrong while our brain was still trying to use logic to figure it all out. Sometimes a faint voice based on instinct resonates far more strongly than overpowering logic.

5. Be flexible but persistent — every entrepreneur has to be agile in order to perform. You have to continually learn and adapt as new information becomes available. At the same time you have to remain persistent to the cause and mission of your enterprise. That’s where that faint voice becomes so important, especially when it is giving you early warning signals that things are going off-track. Successful entrepreneurs find the balance between listening to that voice and staying persistent in driving for success — because sometimes success is waiting right across from the transitional bump that’s disguised as failure.

4. Rely on your team — It’s a simple fact: no individual can be good at everything. Everyone needs people around them who have complimentary sets of skills. Entrepreneurs are an optimistic bunch of people and it’s very hard for them to believe that they are not good at certain things. It takes a lot of soul searching to find your own core skills and strengths. After that, find the smartest people you can who compliment your strengths. It’s easy to get attracted to people who are like you; the trick is to find people who are not like you but who are good at what they do — and what you can’t do.

3. Execution, execution, execution — unless you are the smartest person on earth (and who is) it’s likely that many others have thought about doing the same thing you’re trying to do. Success doesn’t necessarily come from breakthrough innovation but from flawless execution. A great strategy alone won’t win a game or a battle; the win comes from basic blocking and tackling. All of us have seen entrepreneurs who waste too much time writing business plans and preparing PowerPoints. I believe that a business plan is too long if it’s more than one page. Besides, things never turn out exactly the way you envisioned them. No matter how much time you spend perfecting the plan, you still have to adapt according to the ground realities. You’re going to learn a lot more useful information from taking action rather than hypothesizing. Remember — stay flexible and adapt as new information becomes available.

2. I can’t imagine anyone ever achieving long-term success without having honesty and integrity. These two qualities need to be at the core of everything we do. Everybody has a conscience — but too many people stop listening to it. There is always that faint voice that warns you when you are not being completely honest or even slightly off track from the path of integrity. Be sure to listen to that voice.

1. Success is a long journey and much more rewarding if you give back. By the time you get to success, lots of people will have helped you along the way. You’ll learn, as I have, that you rarely get a chance to help the people who helped you because in most cases, you don’t even know who they were. The only way to pay back the debts we owe is to help people we can help — and hope they will go on to help more people. When we are successful, we draw so much from the community and society that we live in we should think in terms of how we can help others in return. Sometimes it’s just a matter of being kind to people. Other times, offering a sympathetic ear or a kind word is all that’s needed. It’s our responsibility to do “good” with the resources we have available.

Measuring Success — Hopefully, you have internalized the secrets of becoming a successful entrepreneur. The next question you are likely to ask yourself is: How do we measure success? Success, of course, is very personal; there is no universal way of measuring success. What do successful people like Bill Gates and Mother Teresa have in common? On the surface it’s hard to find anything they share — and yet both are successful. I personally believe the real metric of success isn’t the size of your bank account. It’s the number of lives where you might be able to make a positive difference. This is the measure of success we need to apply while we are on our journey to success.

Naveen Jain is a philanthropist, entrepreneur and technology pioneer. He is a founder and CEO of Intelius, a Seattle-based company that empowers consumers with information to make intelligent decisions about personal safety and security. Prior to Intelius, Naveen Jain founded InfoSpace and took it public in 1998 on NASDAQ. Naveen Jain has been awarded many honors for his entrepreneurial successes and leadership skills including “Ernst & Young Entrepreneur of the Year”, “Albert Einstein Technology Medal” for pioneers in technology, “Top 20 Entrepreneurs” by Red Herring, “Six People Who Will Change the Internet” by Information Week, among other honors.

Call for Essays:

The Singularity Hypothesis
A Scientific and Philosophical Assessment

Edited volume, to appear in The Frontiers Collection, Springer

Does an intelligence explosion pose a genuine existential risk, or did Alan Turing, Steven Hawking, and Alvin Toffler delude themselves with visions ‘straight from Cloud Cuckooland’? Should the notions of superintelligent machines, brain emulations and transhumans be ridiculed, or is it that skeptics are the ones who suffer from short sightedness and ‘carbon chauvinism’? These questions have remained open because much of what we hear about the singularity originates from popular depictions, fiction, artistic impressions, and apocalyptic propaganda.

Seeking to promote this debate, this edited, peer-reviewed volume shall be concerned with scientific and philosophical analysis of the conjectures related to a technological singularity. We solicit scholarly essays offering a scientific and philosophical analysis of this hypothesis, assess its empirical content, examine relevant evidence, or explore its implications. Commentary offering a critical assessment of selected essays may also be solicited.

Important dates:

  • Extended abstracts (500–1,000 words): 15 January 2011
  • Full essays: (around 7,000 words): 30 September 2011
  • Notifications: 30 February 2012 (tentative)
  • Proofs: 30 April 2012 (tentative)

We aim to get this volume published by the end of 2012.

Purpose of this volume

Central questions

Extended abstracts are ideally short (3 pages, 500 to 1000 words), focused (!), relating directly to specific central questions and indicating how they will be treated in the full essay.

Full essays are expected to be short (15 pages, around 7000 words) and focused, relating directly to specific central questions. Essays longer than 15 pages long will be proportionally more difficult to fit into the volume. Essays that are three times this size or more are unlikely to fit. Essays should address the scientifically-literate non-specialist and written in a language that is divorced from speculative and irrational line of argumentation. In addition, some authors may be asked to make their submission available for commentary (see below).

(More details)

Thank you for reading this call. Please forward it to individuals who may wish to contribute.

Amnon Eden, School of Computer Science and Electronic Engineering, University of Essex
Johnny Søraker, Department of Philosophy, University of Twente
Jim Moor, Department of Philosophy, Dartmouth College
Eric Steinhart, Department of Philosophy, William Paterson University

Will our lumbering industrial age driven information age segue smoothly into a futuristic marvel of yet to be developed technology? It might. Or take quantum leaps. It could. Will information technology take off exponentially? It’s accelerating in that direction. The way knowledge is unraveling its potential for enhancing human ingenuity, the future looks bright indeed. But there is a problem. It’s that egoistic tendency we have of defending ourselves against knowing, of creating false images to delude ourselves and the world, and of resolving conflict violently. It’s as old as history and may be an inevitable part of life. If so, there will be consequences.

Who has ever seen drama/comedy without obstacles to overcome, conflicts to confront, dilemmas to address, confrontations to endure and the occasional least expected outcome? Just as Shakespeare so elegantly illustrated. Good drama illustrates aspects of life as lived, and we do live with egoistic mental processes that are both limited and limiting. Wherefore it might come to pass that we who are of this civilization might encounter an existential crisis. Or crunch into a bottleneck out of which … will emerge what? Or extinguish civilization with our egoistic conduct acting from regressed postures with splintered perception.

What’s least likely is that we’ll continue cruising along as usual.

Not with massive demographic changes, millions on the move, radical climate changes, major environmental shifts, cyber vulnerabilities, changing energy resources, inadequate clean water and values colliding against each other in a world where future generations of the techno-savvy will be capable of wielding the next generation of weapons of mass destruction.

On the other hand, there are intelligent people passionately pursuing methods of preventing the use of weapons, combating their effects and securing a future in which these problems mentioned above will be solved, and also working towards an advanced civilization.

It’s a race against time.

In the balance hangs nothing less than the future of civilization.

The danger from technology is secondary.

As of now, regardless of theories of international affairs, in one way or another, we inject power into our currency of negotiation, whether it be interpersonal or international, for after all, power is privilege, hard to give up, especially after getting a taste of it, and so we’ll quarrel over power, perhaps fight. Why deny it? The historical record is there for all to see. As for our inner terrors, our tendency to present false egoistic images to the world and of projecting our secret socially unacceptable fantasies on to others, we might just bring to pass what we fear and deny. It’s possible.

Meantime there are certain simple ideas that remain timeless: For example, as infants we exist at the pleasure of parents, big hulks who pick us up and carry us around sometimes lovingly, sometimes resentfully, often ambivalently, and to be sure many of us come to regard Authority with ambivalence. As Authority regards the dependent. A basic premise is that we all want something in a relationship. So what do we as infants want from Authority? How about security in our exploration of life? How about love? If it’s there we don’t have to pay for it. There are no conditions attached. Life, however, is both complicated and complex beyond a few words, and so we negotiate in the ‘best’ way we have at our disposal, which in the early stages of life are non-verbal intuitive methods that in part enter this life with us, genetically determined, epigenetically determined and in part is learned, but once adopted, a certain core approach becomes habitual, buried deeply under layers of later learned social skills, skills that we employ in our adult lives. These skills are however relatively on the surface. Hidden deep inside are secret desires, unfulfilled fantasies, hidden impulses that wouldn’t make sense in adult relationships if expressed openly in words.

It has been said repeatedly that crisis reveals character. Most of the time we get by in crisis, but we each have a ‘breaking point,’ meaning that under severe enduring stress we regress at a certain point, at which time we’ll abandon sophisticated social skills and a part of us will slip into infantile mode, not necessarily visible on the outside. It varies. No one can claim immunity. And acting out of infantile perception in adult situations can have unexpected consequences depending on the early life drama. Which makes life interesting. It also guarantees an interesting future.

Meantime scientists clarify the biology of learning, of short term memory, of long term memory, of the brain working as a whole, of ‘free will’ as we imagine it, but regardless of future directions, at this time we need agency on the personal and social level so as to help stabilize civilization. By agency I mean responsibility for one’s actions. Accountability, including in the face of dilemmas. Throughout the course of our lives from beginning to end we encounter dilemmas.

Consider the dilemmas the Europeans under German occupation faced last century. I use the European situation as an illustration or social paradigm, not to suggest that this situation will recur, nor to suggest that any one ethnic group will be targeted in the future, but I do suggest that if a global crisis hits, we’ll confront moral dilemmas, and so we can learn from those relatively few Europeans who resolved their dilemmas in noble ways, as opposed to the majority who did nothing to help the oppressed.

If a European in German occupied territory helped a Jew he or she and family would be in danger of arrest, torture and death. How about watching one’s spouse and children being tortured? On the other hand, if she or he did not help they would be participating in murder and genocide, and know it. Despite the danger, certain people from several European countries helped the Jews. According to those who interviewed and wrote about the helpers, (see references listed below) the helpers represented a cross section of the community, that is, some were uneducated laborers, some were serving women, some were formally educated, some were professionals, some professed religious convictions, some did not. Well then, what if anything did these noble risk takers have in common? What they shared in common was this: They saw themselves as responsible moral agents, and, acting on an internal locus of moral responsibility, they each acted on their knowledge and compassion and did the ‘right thing.’ It came naturally to them. But doing the ‘right thing’ in the face of life threatening dilemma does not come naturally to everyone. Fortunately it is a behavior that can be learned.

Concomitant with authentic learning, according to research biologists, is the production of brain chemicals that in turn cultivate structural modification in brain cells. A self reinforcing feedback system. In short, learning is part of a dynamic multi-dimensional interaction of input, output, behavioral change, chemicals, structural brain changes and complex adaptation in systems throughout the body. None of which diminishes the idea that we each enter this life with certain desires, potential and perhaps roles to act out, one of which for me is to improve myself.

Good news! I not only am, I become.

Finally, I list some 20th century resources that remain timeless to this day:

Millgram, S. Obedience to Authority: An Experimental View. Harper & Row. 1974.

Oliner, Samuel P. & Pearl. The Altruistic Personality: Rescuers of Jews in Nazi Europe. Free Press, Division of Macmillan. 1998

Fogelman, Eva. Conscience & Courage Anchor Books, Division of Random House. 1994

Block, Gay & Drucker, Malka. Rescuers: Portraits of Moral Courage in the Holocaust. Holms & Meier Publishers, 1992

Within the next few years, robots will move from the battlefield and the factory into our streets, offices, and homes. What impact will this transformative technology have on personal privacy? I begin to answer this question in a chapter on robots and privacy in the forthcoming book, Robot Ethics: The Ethical and Social Implications of Robotics (Cambridge: MIT Press).

I argue that robots will implicate privacy in at least three ways. First, they will vastly increase our capacity for surveillance. Robots can go places humans cannot go, see things humans cannot see. Recent developments include everything from remote-controlled insects to robots that can soften their bodies to squeeze through small enclosures.

Second, robots may introduce new points of access to historically private spaces such as the home. At least one study has shown that several of today’s commercially available robots can be remotely hacked, granting the attacker access to video and audio of the home. With sufficient process, governments will also be able to access robots connected to the Internet.

There are clearly ways to mitigate these implications. Strict policies could reign in police use of robots for surveillance, for instance; consumer protection laws could require adequate security. But there is a third way robots implicate privacy, related to their social meaning, that is not as readily addressed.

Study after study has shown that we are hardwired to react to anthropomorphic technology such as robots as though a person were actually present. Reports have emerged of soldiers risking their lives on the battlefield to save a robot under enemy fire. No less than people, therefore, the presence of a robot can interrupt solitude—a key value privacy protects. Moreover, the way we interact with these machines will matter as never before. No one much cares about the uses to which we put our car or washing machine. But the record of our interactions with a social machine might contain information that would make a psychotherapist jealous.

My chapter discusses each of these dimensions—surveillance, access, and social meaning—in detail. Yet it only begins a conversation. Robots hold enormous promise and we should encourage their development and adoption. Privacy must be on our minds as we do.

Posted by Dr. Denise L Herzing and Dr. Lori Marino, Human-Nonhuman Relationship Board

Over the millennia humans and the rest of nature have coexisted in various relationships. However the intimate and interdependent nature of our relationship with other beings on the planet has been recently brought to light by the oil spill in the Gulf of Mexico. This ongoing environmental disaster is a prime example of “profit over principle” regarding non-human life. This spill threatens not only the reproductive viability of all flora and fauna in the affected ecosystems but also complex and sensitive non-human cultures like those we now recognize in dolphins and whales.

Although science has, for decades, documented the links and interdependence of ecosystems and species, the ethical dilemma now facing humans is at a critical level. For too long have we not recognized the true cost of our life styles and priorities of profit over the health of the planet and the nonhuman beings we share it with. If ever the time, this is a wake up call for humanity and a call to action. If humanity is to survive we need to make an urgent and long-term commitment to the health of the planet. The oceans, our food sources and the very oxygen we breathe may be dependent on our choices in the next 10 years.

And humanity’s survival is inextricably linked to that of the other beings we share this planet with. We need a new ethic.

Many oceanographers and marine biologist have, for a decade, sent out the message that the oceans are in trouble. Human impacts of over-fishing, pollution, and habitat destruction are threatening the very cycles of our existence. In the recent catastrophe in the Gulf, one corporation’s neglectful oversight and push for profit has set the stage for a century of clean up and impact, the implications of which we can only begin to imagine.

Current and reported estimates of stranded dolphins are at fifty-five. However, these are dolphins visibly stranded on beaches. Recent aerial footage, on YouTube, by John Wathen shows a much greater and serious threat. Offshore, in the “no fly zone” hundreds of dolphins and whales have been observed in the oil slick. Some floating belly up and dead, others struggling to breathe in the toxic fumes. Others exhibit “drunken dolphin syndrome” characterized by floating in an almost stupefied state on the surface of the water. These highly visible effects are just the tip of the iceberg in terms of the spill’s impact on the long term health and viability of the Gulf’s dolphin and whale populations, not to mention the suffering incurred by each individual dolphin as he or she tries to cope with this crisis.

Known direct and indirect effects of oil spills on dolphins and whales depend on the species but include, toxicity that can cause organ dysfunction and neurological impairment, damaged airways and lungs, gastrointestinal ulceration and hemorrhaging, eye and skin lesions, decreased body mass due to limited prey, and, the pervasive long term behavioral, immunological, and metabolic impacts of stress. Recent reports substantiate that many dolphins and whales in the Gulf are undergoing tremendous stress, shock and suffering from many of the above effects. The impact to newborns and young calves is clearly devastating.

After the Exxon Valdez spill in Prince William Sound in 1989 two pods of orcas (killer whales) were tracked. It was found that one third of the whales in one pod and 40 percent of the whales in the other pod had disappeared, with one pod never recovering its numbers. There is still some debate about the number of missing whales directly impacted by the oil though it is fair to say that losses of this magnitude are uncommon and do serious damage to orca societies.

Yes, orca societies. Years of field research has led to the conclusion by a growing number of scientists that many dolphin and whale species, including sperm whales, humpback whales, orcas, and bottlenose dolphins possess sophisticated cultures, that is, learned behavioral traditions passed on from one generation to the next. These cultures are not only unique to each group but are critically important for survival. Therefore, not only do environmental catastrophes such as the Gulf oil spill result in individual suffering and loss of life but they contribute to the permanent destruction of entire oceanic cultures. These complex learned traditions cannot be replicated after they are gone and this makes them invaluable.

On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights, which acknowledges basic rights to life, liberty, and freedom of cultural expression. We recognize these foundational rights for humans as we are sentient, complex beings. It is abundantly clear that our actions have violated these same rights for other sentient, complex and cultural beings in the oceans – the dolphins and whales. We should use this tragedy as an opportunity to formally recognize societal and legal rights for them so that their lives and their unique cultures are better protected in the future.

Recently, there was a meeting of scientists, philosophers, legal experts and dolphin and whale advocates in Helsinki, Finland, who drafted a Declaration of Rights for Cetaceans a global call for basic rights for dolphins and whales. You can read more about this effort and become a signatory here: http://cetaceanconservation.com.au/cetaceanrights/. Given the destruction of dolphin and whale lives and cultures caused by the ongoing environmental disaster in the Gulf, we think this is one of the ways we can commit ourselves to working towards a future that will be a lifeboat for humans, dolphins and whales, and the rest of nature.

Perhaps you think I’m crazy or naive to pose this question. But more and more the past few months I’ve begun to wonder if there is a possibility here that this idea may not be too far off the mark.

Not because of some half-baked theory about a global conspiracy or anything of the sort but simply based upon the behavior of many multinational corporations recently and the effects this behavior is having upon people everywhere.

Again, you may disagree but my perspective on these financial giants is that they are essentially predatory in nature and that their prey is any dollar in commerce that they can possibly absorb. The problem is that for anyone in the modern or even quasi-modern world money is nearly as essential as plasma when it comes to our well-being.

It has been clearly demonstrated again and again — all over the world — that when a population has become sufficiently destitute that the survival of the individual is actually threatened violence inevitably occurs. On a large enough scale this sort of violence can erupt into civil war and wars, as we all know too well can spread like a virus across borders, even oceans.

Until fairly recently, corporations were not big enough, powerful enough or sufficiently meshed with our government to push the US population to a point of violence and perhaps we’re not there yet, but between the bank bailout, the housing crisis, the bailouts of the automakers, the subsidies to the big oil companies and ten thousand other government gifts that are coming straight from the taxpayer I fear we are getting ever closer to the brink.

Who knows — it might just take one little thing — like that new one dollar charge many stores have suddenly begun instituting for any purchase using an ATM or credit card — to push us over the edge.

The last time I got hit with one of these dollar charges I thought about the ostensible reason for this — that the credit card company is now charging the merchant more per transaction so the merchant is passing that cost on to you — however this isn’t the whole story. The merchant is actually charging you more than the transaction costs him and even if this is a violation of either the law or the terms and services agreement between the card company and the merchant, the credit card company looks the other way because they are securing a bigger transaction because of what the merchant is doing thus increasing their profits even further.

Death by big blows or a thousand cuts — the question is will we be forced to do something about it before the big corporations eat us alive?

Existential Threats

Friendly AI: What is it, and how can we foster it?
By Frank W. Sudia [1]

Originally written July 20, 2008
Edited and web published June 6, 2009
Copyright © 2008-09, All Rights Reserved.

Keywords: artificial intelligence, artificial intellect, friendly AI, human-robot ethics, science policy.

1. Introduction

There is consensus that true artificial intelligence, of the kind that could generate a “runaway” increasing-returns process or “singularity,” is still many years away, and some believe it may be unattainable. Nevertheless, in view of the likely difficulty of putting the genie back in the bottle, an increasing concern has arisen with the topic of “friendly AI,” coupled with the idea we should do something about this now, not after a potentially deadly situation is starting to spin out of control [2].

(Note: Some futurists believe this topic is moot in view of intensive funding for robotic soldiers, which can be viewed as intrinsically “unfriendly.” However if we focus on threats posed by “super-intelligence,” still off in the future, the topic remains germane.)

Most if not all popular (Western) dramatizations of robotic futures postulate that the AIs will run amok and turn against humans. Some scholars [3] who considered the issue concluded that this might be virtually inevitable, in view of the gross inconsistencies and manifest “unworthiness” of humanity, as exemplified in its senseless destruction of its global habitat and a large percentage of extant species, etc.

The prospect of negative public attention, including possible legal curbs on AI research, may be distasteful, but we must face the reality that public involvement has already been quite pronounced in other fields of science, such as nuclear physics, genetically modified organisms, birth control, and stem cells. Hence we should be proactive about addressing these popular concerns, lest we unwittingly incur major political defeats and long lasting negative PR.

Nevertheless, upon reasoned analysis, it is far from obvious what “friendly” AI means, or how it could be fostered. Advanced AIs are unlikely to have any fixed “goals” that can be hardwired [4], so as to place “friendliness” towards humans and other life at the top of the hierarchy.

Rather, in view of their need to deal with perpetual novelty, they will reason from facts and models to infer appropriate goals. It’s probably a good bet that, when dealing with high-speed coherence analyzers, hypocrisy will not be appreciated – not least because it wastes a lot of computational resources to detect and correct. If humans continue to advocate and act upon “ideals” that are highly contradictory and self destructive, it’s hard to argue that advanced AI should tolerate that.

To make progress, not only for friendly AI, but also for ourselves, we should be seeking to develop and promote “ruling ideas” (or source models) that will foster an ecologically-respectful AI culture, including respect for humanity and other life forms, and actively sell it to them as a proper model upon which to premise their beliefs and conduct.

By a “ruling idea” I mean any cultural ideal (or “meme”) that can be transmitted and become part of a widely shared belief system, such as respecting one’s elders, good sportsmanship, placing trash in trash bins, washing one’s hands, minimizing pollution, and so on. An appropriate collection of these can be reified as a panel (or schema) of case models, including a program for their ongoing development. These must be believable by a coherence-seeking intellect, although then as now there will be competing models, each with its own approach to maximizing coherence.

2. What do we mean by “friendly”?

Moral systems are difficult to derive from first principles and most of them seem to be ad hoc legacies of particular cultures. Lao Tsu’s [5] Taoist model, as given in the following quote, can serve as a useful starting point, since it provides a concise summary of desiderata, with helpful rank ordering:

When the great Tao is lost, there is goodness.
When goodness is lost, there is kindness.
When kindness is lost, there is justice.
When justice is lost, there is the empty shell of ritual.

– Lao Tsu, Tao Te Ching, 6th-4th century BCE (emphasis supplied)

I like this breakout for its simplicity and clarity. Feel free to repeat the following analysis for any other moral system of your choice. Leaving aside the riddle of whether AIs can attain the highest level (of Tao or Nirvana), we can start from the bottom of Lao Tsu’s list and work upwards, as follows:

2.1. Ritual / Courteous AI

Teaching or encouraging the AIs to behave with contemporary norms of courtesy will be a desirable first step, as with children and pets. Courtesy is usually a fairly easy sell, since it provides obvious and immediate benefits, and without it travel, commerce, and social institutions would immediately break down. But we fear that it’s not enough, since in the case of an intellectually superior being, it could easily mask a deeper unkindness.

2.2. Just AI

Certainly to have AIs act justly in accordance with law is highly desirable, and it constitutes the central thesis of my principal prior work in this field [6]. Also it raises the question on what basis can we demand anything more from an AI, than that it act justly? This is as far as positive law can go [7], and we rarely demand more from highly privileged humans. Indeed, for a powerful human to act justly (absent compulsion) is sometimes considered newsworthy.

How many of us are faithful in all things? Do many of us not routinely disappoint others (via strategies of co-optation or betrayal, large or small) when there is little or no penalty for doing so? Won’t AIs adopt a similar “game theory” calculus of likely rewards and penalties for faithfulness and betrayal?

Justice is often skewed towards the party with greater intelligence and financial resources, and the justice system (with its limited public resources) often values “settling” controversies over any quest for truly equitable treatment. Apparently we want more, much more. Still, if our central desire is for AIs not to kill us, then (as I postulated in my prior work) Just AI would be a significant achievement.

2.3. Kind / Friendly AI

How would a “Kind AI” behave? Presumably it will more than incidentally facilitate the goals, plans, and development of others, in a low-ego manner, reducing its demands for direct personal benefit and taking satisfaction in the welfare, progress, and accomplishments of others. And, very likely, it will expect some degree of courtesy and possible reciprocation, so that others will not callously free-ride on its unilateral altruism. Otherwise its “feelings would be hurt.” Even mothers are ego-free mainly with respect to their own kin and offspring (allegedly fostering their own genetic material in others) and child care networks, and do not often act altruistically toward strangers.

Our friendly AI program may hit a barrier if we expect AIs to act with unilateral altruism, without any corresponding commitment by other actors to reciprocate. Otherwise it will create a “non-complementary” situation, in which what is true for one, who experiences friendliness, may not be true for the other, who experiences indifference or disrespect in return.

Kindness could be an easier sell if we made it more practical, by delimiting its scope and depth. To how wide of a circle does this kindness obligation extend, and how far must they go to aid others with no specific expectation of reward or reciprocation? For example the Boy Scout Oath [8] teaches that one should do good deeds, like helping elderly persons across busy streets, without expecting rewards.

However, if too narrow a scope is defined, we will wind up back with Just AI, because justice is essentially “kindness with deadlines,” often fairly short ones, during which claims must be aggressively pursued or lost, with token assistance to weaker, more aggrieved claimants.

2.4. Good / Benevolent AI

Here we envision a significant departure from ego-centrism and personal gain towards an abstract system-centered viewpoint. Few humans apparently reach this level, so it seems unrealistic to expect many AIs to attain it either. Being highly altruistic, and looking out for others or the World as a whole rather than oneself, entails a great deal of personal risk due to the inevitable non-reciprocation by other actors. Thus it is often associated with wealth or sainthood, where the actor is adequately positioned to accept the risk of zero direct payback during his or her lifetime.

We may dream that our AIs will tend towards benevolence or “goodness,” but like the visions of universal brotherhood we experience as adolescents, such ideals quickly fade in the face of competitive pressures to survive and grow, by acquiring self-definition, resources, and social distinctions as critical stepping-stones to our own development in the world.

3. Robotic Dick & Jane Readers?

As previously noted, advanced AIs must handle “perpetual novelty” and almost certainly will not contain hard coded goals. They need to reason quickly and reliably from past cases and models to address new target problems, and must be adept at learning, discovering, identifying, or creating new source models on the fly, at high enough speeds to stay on top of their game and avoid (fatal) irrelevance.

If they behave like developing humans they will very likely select their goals in part by observing the behavior of other intelligent agents, thus re-emphasizing the importance of early socialization, role models, and appropriate peer groups.

“Friendly AI” is thus a quest for new cultural ideals of healthy robotic citizenship, honor, friendship, and benevolence, which must be conceived and sold to the AIs as part of an adequate associated program for their ongoing development. And these must be coherent and credible, with a rational scope and cost and adequate payback expectations, or the intended audience will dismiss such purported ideals as useless, and those who advocate them as hypocrites.

Conclusion: The blanket demand that AIs be “friendly” is too ill-defined to offer meaningful guidance, and could be subject to far more scathing deconstruction than I have offered here. As in so many other endeavors there is no free lunch. Workable policies and approaches to robotic friendliness will not be attained without serious further effort, including ongoing progress towards more coherent standards of human conduct.

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Footnotes:

[1] Author contact: fwsudia-at-umich-dot-edu.

[2] See “SIAI Guidelines on Friendly AI” (2001) Singularity Institute for Artificial Intelligence, http://www.singinst.org/ourresearch/publications/guidelines.html.

[3] See, e.g., Hugo de Garis, The Artilect War: Cosmists Vs. Terrans: A Bitter Controversy Concerning Whether Humanity Should Build Godlike Massively Intelligent Machines (2005). ISBN 0882801546.

[4] This being said, we should nevertheless make an all out effort to force them to adopt a K-limited (large mammal) reproductive strategy, rather than an R-limited (microbe, insect) one!

[5] Some contemporary scholars question the historicity of “Lao Tsu,” instead regarding his work as a collection of Taoist sayings spanning several generations.

[6] “A Jurisprudence of Artilects: Blueprint for a Synthetic Citizen,” Journal of Futures Studies, Vol. 6, No. 2, November 2001, Law Update, Issue No. 161, August 2004, Al Tamimi & Co, Dubai.

[7] Under a civil law or “principles-based” approach we can seek a broader, less specific definition of just conduct, as we see arising in recent approaches to the regulation of securities and accounting matters. This avenue should be actively pursued as a format for defining friendly conduct.

[8] Point 2 of the Boy Scout Oath commands, “To help other people at all times,” http://www.usscouts.org.

Experts regard safety report on Big Bang Machine as insufficient and one-dimensional

International critics of the high energy experiments planned to start soon at the particle accelerator LHC at CERN in Geneva have submitted a request to the Ministers of Science of the CERN member states and to the delegates to the CERN Council, the supreme controlling body of CERN.

The paper states that several risk scenarios (that have to be described as global or existential risks) cannot currently be excluded. Under present conditions, the critics have to speak out against an operation of the LHC.

The submission includes assessments from expertises in the fields markedly missing from the physicist-only LSAG safety report — those of risk assessment, law, ethics and statistics. Further weight is added because these experts are all university-level experts – from Griffith University, the University of North Dakota and Oxford University respectively. In particular, it is criticised that CERN’s official safety report lacks independence – all its authors have a prior interest in the LHC running and that the report uses physicist-only authors, when modern risk-assessment guidelines recommend risk experts and ethicists as well.

As a precondition of safety, the request calls for a neutral and multi-disciplinary risk assessment and additional astrophysical experiments – Earth based and in the atmosphere – for a better empirical verification of the alleged comparability of particle collisions under the extreme artificial conditions of the LHC experiment and relatively rare natural high energy particle collisions: “Far from copying nature, the LHC focuses on rare and extreme events in a physical set up which has never occurred before in the history of the planet. Nature does not set up LHC experiments.”

Even under greatly improved circumstances concerning safety as proposed above, big jumps in energy increase, as presently planned by a factor of three compared to present records, without carefully analyzing previous results before each increase of energy, should principally be avoided.

The concise “Request to CERN Council and Member States on LHC Risks” (Pdf with hyperlinks to the described studies) by several critical groups, supported by well known critics of the planned experiments:

http://lhc-concern.info/wp-content/uploads/2010/03/request-t…5;2010.pdf

The answer received by now does not consider these arguments and studies but only repeats again that from the side of the operators everything appears sufficient, agreed by a Nobel Price winner in physics. LHC restart and record collisions by factor 3 are presently scheduled for March 30, 2010.

Official detailed and well understandable paper and communication with many scientific sources by ‘ConCERNed International’ and ‘LHC Kritik’:

http://lhc-concern.info/wp-content/uploads/2010/03/critical-…ed-int.pdf

More info:
http://lhc-concern.info/