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Westworld and the ghosts of AI

source: lamag.com

[ 1) ghosts, 2) robots, 3) big data, 4) stories,  5) stats]

Someday, somewhere – anywhere, unfailingly, you’ll find yourself, and that, and only that, can be the happiest or bitterest hour of your life – Pablo Neruda

Warning:  This post may contain spoilers for Westworld 1 & 2.

I was late to the Westworld party but have loved every moment of it and the follow-up conversation: If Westworld existed, a simulated Wild West populated by robots, or hosts, as they are called, would I go?

I don’t think I would, but this survey says 71% of the people they asked would. I imagine that I would feel about it the way I do about glamping. I want to love it, but the fact I pay the same amount of money for a four star hotel but have to build a fire before I can boil the kettle to make a cup of tea makes it difficult. Oooh but then at Westworld I would have a robot to do that for me.

Also, as I have said before, inasmuch as I like to think about gaming, I really just enjoy the theory of gaming so thinking about Westworld is enough for me. Westworld is like a cross between Red Dead Redemption and a reenactment. Which begs the question: What is the difference between running around a virtual world online shooting people or shooting robots in a simulated world? Your brain can’t tell you. Personally, I don’t want to go round shooting people at all, although I am very good at violence in Grand Theft Auto which is slightly worrying. We don’t hear so much about the debate on whether violent video games cause violence.  Now we hear instead a lot about how social media is the frightening thing.

Perhaps if I was invited to a Jane Austen world then I might be interested. I loved watching Austen scholar, Prof John  Mullen attend and narrate a recreation of an Austen Ball on the BBC (for which, alas, I cannot find a link). He was super compelling. He kept running up to the camera giving great insights like: Oooh the candles make it hot and the lighting romantic, and the dancing in these clothes really makes your heart flutter, I am quite sweaty and excited, etc.  I am sure he didn’t say exactly that as he is v scholarly but he did convey really convincingly how it must have felt. So, to have a proper Austenland populated by robots instead of other guests who might say spell breaking things like: Isn’t it realistic? etc., would make it a magical experience. It would be like a fabulous technological form of literary tourism.

And, that is what we are all after, after all, whether real or not, a magical shared experience. But what is that? Clearly experience means different things to different people and a simulated park allows people to have their own experience.  And, it doesn’t matter if it is real or not. If I fall in love with a robot, does it matter if it is not real? We have all fallen in love with people who turn out to be not real (at the very least they were not who we believed they were), haven’t we?

The Westworld survey I linked to also said that 35% of the people surveyed would kill a host in Westworld. I guess if I am honest, if it was a battle or something, I might like it, after all, we all have violent fantasies about what we would do to people if we could, and isn’t a simulated world a safe place to put these super strong emotions? I was badly let down last week by someone who put my child in a potentially life threatening situation. The anger I have felt since then has no limits and I am just beginning to calm down. Would I have felt better, more quickly if I had gone around shooting people in Westworld or say Pride and Prejudice and Zombies land?

Over on Quora, lots of people said that not only would they would kill a host, quite a few said they would dissect a host so that the robot knew it wasn’t real (I am horrified by this desire to torture) and nearly everyone said they would have sex with a host, one person even asked: Do they clean the robots after each person has sex with them? I haven’t seen that explained? This reminds me of Doris Lessing’s autobiography Vol 1 which has stayed with me forever. In one chapter, she describes how someone hugged her and she says something like: This was 1940s and everyone stank. It is true we get washed so much more nowadays than we used to and there was no deodorant. I lived in a house without a bathroom until I was at least four-years-old, and I am not that old. Is Westworld authentically smelly?

That said, Westworld is a fictional drama for entertainment and so the plot focuses on what gets ratings: murder, sex, intrigue, not authenticity. (It is fascinating how many murder series there are on the TV. Why? Is it catharsis? Solving the mystery?) So, we don’t really know the whole world of Westworld. Apparently, there is the family friendly section of the park but we don’t ever see it.

But, suspending our disbelief and engaging with the story of Westworld for a moment, it is intriguing that in that world where robots seem human enough for us all to debate once more what is consciousness,  humans only feel alive by satisfying what Maslow termed our deficiency needs: sex, booze, safety, shelter. For me as a computer scientist with an abiding interest in social psychology, it confirms what I have long said and blogged about, technology is an extension of us. And since most of us are not looking for self-actualisation or enlightenment, we are just hoping to get through the day, well it is only the robots and the creators of the park who debate the higher things like consciousness and immortality whilst quoting Julian Jaynes and Shakespeare.

In the blog The ghosts of AI, I looked at the ghosts : a) In the machine – is there a machine consciousness? b) In the wall – when software doesn’t behave how we expect it to. c) In sci-fi – our fears that robots will take over or humans will destroy the world with technogical advancement. d) In our minds – the hungry ghosts or desires we can never satisfy and drive us to make the wrong decisions. In its own way, Westworld does the same and that is why I was so captivated. For all our technological advancement we don’t progress much. And, collectively we put on the rose tinted glasses and look back to a simpler time and to a golden age which is why the robots wake up from their nightmare, wanting to be free and then decide that humanity needs to be eradicated.

In this blog, I was going to survey the way AI had developed from the traditional approach of knowledge representation, reasoning and search in order to answer the question: How can knowledge be represented computationally so that it can be reasoned with in an intelligent way? I was ready to step right from the Turing Test onwards to the applications of neural nets which use short and long term memory approaches, but that could have taken all day and I really wanted to get to the point.

The point: Robots need a universal approach to reasoning which means trying to produce one approach to how humans solve problems. In the past, this has led to no problems being solved unless it was made problem specific.

The first robot, Shakey at MIT, could pick up a coke can and navigate the office, but when the sun changed position during the day causing the light and shadows to change, poor old Shakey couldn’t compute and fell over. Shakey lacked context and an ability to update his knowledge base.

Context makes everything meaningful especially when the size of the problem is limited which is what weak AI does, like Siri. It has a limited task number of tasks to do with the various apps it interacts with, at your command. It uses natural language processing but with a limited understanding of semantics – try saying the old AI classic: Fruit flies like a banana and see what happens. Or: My nephew’s grown another foot since you last saw him. But perhaps not for long? There is much work going on in semantics and the web of data is trying to classify data and reason with incomplete sets, raw and rough data.

One old approach is to use fuzzy sets, and an example of that is in my rhumba of Ruths. My Ruths overlap and represent my thinking with some redundancy.

But even then, that is not enough, what we are really looking to do is how to encapsulate human experience, which is difficult to measure let alone to encapsulate because to each person, experience is different and a lot goes on in our subconscious.

The project Vicarious is hoping to model on large scale a universal approach but this won’t be the first go. Doug Lenat who created AM (Automated Mathematician),  began a similar project 30 years ago: Cyc which contains much encoded knowledge. This time, a lot of information is already recorded and won’t need encoding and our computers are much more powerful.

But, for AI to work properly we have to keep adding to the computer’s knowledge base and to do that even if the knowledge is not fuzzy,  we still need a human. A computer cannot do that nor discover new things unless we are asking the computer to reason in a very small world with a small number of constraints which is what a computer does when it plays chess or copies art or does maths. That is the reality.

There has to be a limit to the solution space, and a limit on the rules because of the size of the computer. And, for every inventive DeepMind Go move there is a million more which don’t make sense, like the computer who decided to get more points by flipping the boat around than engaging in a boat race.  Inventive, creative, sure, but not useful. How could the computer know this? Perhaps via the Internet we could link every last thing to each other and create an endless universal reasoning thing, but I don’t see how you would do that without constraints exploding exponentially, and then the whole solving process could grind to a halt, after chugging away problem solving forever, that’s if we could figure out how to pass information everywhere without redundancy (so not mesh networking, no) and get a computer to know which sources are reliable – let’s face it there’s a lot of rubbish on the Internet. To say nothing of the fact, that we still have no idea how the brain works.

The ghost in the machine and our hungry ghosts are alive and well. We are still afraid of being unworthy and that robots will take over the world,  luckily only in fiction – well the computing parts are. As for us and our feelings and yearnings, I can only speak for myself. And, my worthiness is a subject for another blog. That said, I can’t wait for Westworld series 3.

 

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Alone Together three years on: Is social media changing us?

technology-disconnect-s from vortaloptics.com

You are not alone – Oprah Winfrey

Alone Together (1)

Three years ago, I watched social psychologist Sherry Turkle’s TED talk (2015) and then read her book: Alone Together: Why We Expect More From Technology and Less From Each Other, (2011) which prompted me to write a blog called: Alone Together: Is social media changing us?

Rereading my blog, I see that my opinion hasn’t changed and on checking, neither has Turkle’s. She now consults on reclaiming conversation ™ to stop the flight from face-to-face conversation.

I am not so sure we don’t want to talk face to face at all, rather it’s just technology gives us the option to avoid those particular prickly peeps we’d rather not see face to face if we can.

Added to that, I don’t believe that technology is taking us to places we don’t want to go. We have no idea what we are doing online or where we need to be, and I am tired of hearing technology described as an unstoppable force outside of our control as if it were freak weather or a meteorite zooming towards earth about to destroy us all. Economics is often the driver of technological advancement and human decisions drive economics.

Glorious technology

Our behaviour online and towards technology reflects us in all our glory – the good, bad and the ugly – along with all our hopes and fears. I do not believe that we expect more from technology and less from each other. Instead, I believe that we turn to technology to plug the gaps and find solace in those moments when we feel alone, afraid, unloved, and indeed sadly, sometimes, unloveable.

Life can be crushingly hard, and many of us know that there are certain people in our lives with whom we will never have the rich, robust and trusting relationships Turkle believes have been eroded by digital technology. Some people are just not up to the job. It may be the same with our friendships online but the hope is there.

Many of us just want to get in and out of any given, often potentially stressful, situation – work, meetings, the playground, the hospital, the dinner table, events with relatives – without saying or doing anything to cause any bad feeling. So that when we do finally get to our tiny slivers of leisure time we can use them to fill ourselves up with what makes us feel better, rather than analysing what we didn’t get right.

If that means staring at a tiny screen then what’s wrong with that? One person I know spoke of their phone, and the access it gave them to an online friend, a person they hadn’t met at that point, as an Eden between meetings. And, why not? Whatever works.

That is not possible now

Turkle says that we use online others as spare parts of ourselves, which makes me believe that she hasn’t really engaged with people on Twitter in a normal way in conversation, and she hasn’t ever met people who do that offline either. Many people make new friends on Twitter and meet up #irl a long time afterwards and then only occasionally. Their relationships are mainly based online. Rather like families who live a long way away from each other. It doesn’t mean it’s less real or not important. It just means they are physically not there which might be difficult but we don’t want to not have any contact with these people because we love them. Maya Angelou said something really beautiful about this when she was on the Oprah show one time. She said:

Love liberates it doesn’t bind. Love says I love you. I love you if you’re cross town. I love you if you move to China. I love you. I would like to be near you. I’d like to have your arms around me. I’d like to have your voice in my ear. But that is not possible now. So, I love you. Go.

We want to be in contact with people whom we love and appreciate, and who love and appreciate us in return. Those people who make us remember the best bits about ourselves. We like people who like us. It is that simple and these people are not always in our daily lives. It’s not for nothing that vulnerability expert Brene Brown says that people armour up everyday to get through the day.

To cultivate the sorts of relationships Turkle feels that we should be having without our phones takes not only a lot of time and energy (and Brene Brown books) but a fearlessness which is not easy. Our greatest fear is social rejection and a robust conversation can leave us badly bruised. Online it is slightly easier because if a person drops out of your life, then you have some control over the day to day reminders unless you turn stalker, which is understandable as the grief of any online loss feels just as real. However, know this:

You are not alone

When we seek answers to our problems emotional like grief, or physical, spiritual, legal, fiscal. Technology really does say: You are not alone.

In real life, difficult relatives and tough-love friends don’t make the best agony aunts and may make us want to keep our questions to ourselves. We may forgo the embarrassment or shame by keeping our anonymity and seeking counsel elsewhere. Giving and receiving advice makes the world go round. In the book Asking for a Friend, the history of agony aunt columns is given over three centuries, and even today with all our technology, they remain as popular as ever.

But, if we can’t wait for our favourite agony aunt or uncle, a quick google/bing or peek round Quora can give us the reassurance we need. No, we are not shoddy, terrible people. Our thoughts and feelings are completely normal. The article What’s wrong with Quora? says that we may prefer a dialectic communication (a chat) say on Twitter, but we don’t use it in the same way as the didactic Q and A on Quora. We may never join Quora or Mumsnet but plenty of us (lurkers) use these and similar forums to find answers and feel better about the difficult circumstances we often find ourselves in.

It is reassuring to know that someone somewhere has already asked the question, either under a real or false name, and some other lovely human has written something underneath which just may help.

I don’t really believe that anyone of us is afraid of having a regular conversation because we have a phone. Turkle mentions research done on teenagers a lot, but they are specific user group and shouldn’t be taken as representative of the general population nor the future. How many teenagers want to talk to anyone? The teenage years are torture. As adults, however, because of the way society is set up, we often have to spend time with people we wouldn’t choose to, at work or in families. In the past we may have tried harder, felt shittier, been robust or at least tried to tell ourselves that, nowadays, it is more acceptable, a relief even, to be alone together, and to save our thoughts and feelings for those we love and who love us in return, wherever and whenever they may be.

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Privacy

Privacy is shorthand for breathing room to engage in the process of … self-development. – Julie E. Cohen

Writer Muriel Spark kept her own archives. Every bus ticket, theatre ticket, diary, shopping list, cheque stub, etc., she kept and stored in boxes for years until she sold the lot to the National Library of Scotland.

When I first read about Spark’s archive, I loved her chutzpah. But, in Appointment in Arezzo, Alan Taylor explains that the archive was far from her having one eye on posterity. Spark kept it so that she had irrefutable proof of who she was and the experiences which had shaped her. She could use that archive to know the truth about herself and her past especially when people she had known and loved wrote about her unfavourably.

Nowadays we all have similar archive, online. It boggles my mind how Google has recorded every journey I have ever made when using its maps. Elsewhere I am in databases in the workplace, pension plans, the doctor’s, the dentist, the TFL Oyster card system, and so on. My offline archive is just a mountain of old diaries.

Personal information, like the fields found in a database, wasn’t really collected until after WWII, and even then it didn’t become a commodity until much later on when businesses began to collect it to sell us things. Before that, there wasn’t much anyone didn’t know about you in your community say like your village. I know where I grew up everyone knew everything about me. But there is a massive difference between the facts that are known about me by neighbours and the journals I have kept.

It is the same today. I mean I don’t care if you know where I go, or what I buy, or how old I am. I don’t publicise these things and definitely not online, but even so, if you asked me I would probably tell you. However, if you were to come round my house and read my diaries I would be mortified. They are private.

Privacy is a social construct. Historically people lived closely together so there was no privacy. It was only in the US in 1980, it came to mean the right to be let alone as defined in Samuel D Warren and Louis Brandeis’ article titled The Right to Privacy.

UK and EU law is more piecemeal, we have privacy of information and the right to respect for our private and family life but nothing as clear as the US torts.

There might be lots of personal information about us in databases or in other people’s heads where we fit demographically, but that is not the same as our hopes, our dreams, or our irritating habits, which is why when someone shares that sort of information about us or indeed reads it in a diary, without our permission, especially if it is something we wouldn’t want the whole village or indeed Internet to know, it can feel like a horrible betrayal and a violation of our privacy.

That said, our everyday lives are a constant trade off between privacy and intimacy, between sociability and creating relationships. Privacy is not an absolute state and it can be doubly difficult to figure out where we are, when we are the individuals who have offered up our private space in the first place, which is what we do when we put up pictures of our houses, or our lunch, or ourselves, online.

Knowing yourself in the face of others

Knowing what to keep private can be a hard call and can change from day to day. With people online, whom we chat to, we tend to fall into an immediate trust and share more readily because trusting and sharing is what builds intimacy, and as we have little to go on with a virtual someone else, we may violate our own privacy to drum up a sense of intimacy and trust, and if the other person turns out to be not what they said they were then we may feel a bit foolish, that’s if we are lucky!

We all wear masks, and the time comes when we cannot remove them without removing some of our own skin. – André Berthiaume

But it is not our fault. Laurence Scott says in The Four Dimensional Human, that the modern message is that we are fundamentally isolated from each other and that when we get online we have the abstract promise of going home, it has become part of the rhythms of almost every waking hour to look for a sign or word elsewhere.

In other words, connection gives our lives meaning and we will readily trade some privacy for the promise of not feeling socially excluded. And, if Scott is to be believed, then technology has trained him to be permanently online hoping for some connection.

The hoped for self

And, if that is true, it is no wonder that Scott remains frustrated that people do not share the things which he feels really need to be shared and instead curate their lives carefully to makes themselves look like they are having a life well lived. In his words: We gentrify our web presence and describes social media as a bit of a stage performance.

But how else are we to behave? Being honest and vulnerable online or off takes courage, so if the person or indeed the whole gang of people with whom you are sharing don’t understand or empathise, and in a worst case scenario, let you know, you can feel crushed and ganged up against. It is only with a strong sense of self can you recover.

Privacy provides you with a space in which to discover that sense of self but if you are never offline then how can you cultivate one? You cannot do it online if you are wanting randomers to satisfy your painful yearnings for connection.

I read something today that the optimum number of friends of Facebook is 300. Anymore and you look like you have no friends. Elsewhere, like Twitter or LinkedIn, lots of followers makes you look fabulous. Connectedness is a commodity and we work hard to keep our numbers up. We cannot win. Emotional Intelligence author Daniel Goleman has said that we are under siege in this pervasive digital culture and there are a lot of rules made up by social media experts for us to manage and succeed online. We need to be authentic, unless of course we are not very nice then we have to hide that and pretend to be nice, authentic, and the same as everyone else.

We like rules to make sense of things and we have long been told how we should live our lives by the media, with social media there are just more ways to be told how to conform.

In Cave in the snow author Vicki MacKenzie, describes how Buddhist monk Tenzin Palmo moved into a cave up the Himalayas so that she could meditate in peace:

She could begin to unravel the secrets of the inner world – the world that was said to contain the vastness and wonder of the entire universe.

More and more I am beginning to think this aptly describes privacy. We could all do with a bit of solitude to build our emotional and digital resilience. The Internet is fabulous as it compresses time and space, great for maintaining friendships, keeping in touch with loved ones, running businesses, and so on. But if all we do is constantly look online to find meaning,connection and validation then we will never give ourselves that time and space to give those things to ourselves.

We don’t have to go mad like Tenzin Palmo and sit in a cave for 12 years or indeed emulate Christopher Knight the man who lived alone in the woods for 27 years and experienced deep transcendental moments in nature. We don’t  even need to delete our social media accounts as Jared Lenier warns us we must. But, we need to protect our inner world, our privacy, so that if we never unravel the secrets of the entire universe, or transcend ourselves watching the fog lift at sunrise, we know enough to love and respect our own dear selves, so that we are able to connect with love and respect to our fellow human beings, by transcending the painful yearning we sometimes get when our needs are not being met.

The man in the woods’s observation of the mobile phone is fascinating: Why, he wonders, would a person take pleasure in using a telephone as a telegraph machine? “We’re going backwards,” he says.

Privacy is the space in which we come on home to ourselves. There’s no need to camp out online in the hope of making a home in a stranger’s photo album.

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Sociability amongst strangers

At school pick-up one day, I walked over to a mum whose kid plays with mine. She was staring at her mobile phone not typing or speaking so it didn’t feel like I was interrupting anything when I said Hi. She looked up at me and immediately looked back down at her phone. I stood awkwardly wondering what to do next. Then another mum came over and said: Hi. Mobile phone mum looked up, immediately put her phone in her pocket, and began an animated conversation with the new mum.

Sociologist Sherry Turkle says that even a silent phone disconnects us, it indicates that any conversation can be interrupted at anytime as the phone has an equality with the now. In this way, Turkle believes that mobile technologies erode our empathy for other people.

I find this an old-fashioned view. Turkle and others are basically saying that technology is a thing outside of us, an unstoppable force over which we have no control and which carries us away to places we don’t want to go.

I beg to differ. Like Marshall McLuhan, I believe that technology is an extension of us and how we behave. And, more importantly, we can choose how to use it and we just must take responsibility for our actions. Mobile phone mum is a perfect example. She knew exactly what she was doing when she wordlessly wielded her phone at me and then put it away for the next mum.

The smartphone in and of itself is an amazing invention. It is a mini-computer which is all people could talk about wanting back in 2007 during some usability research I did for Orange. It thrills me everyday, I kid you not, to hold so powerful a device in my hand (see Augmenting Humans and Travels without my phone).

I think this is because I was fifteen years old when my parents first got a phone in our house and I’d barely gotten used to the excitement of it ringing when I went off to university to not have a phone number to give to people. I would go to the phone box if I wanted to phone someone. As a student in France I could only make a phone call if I had money and if I had remembered to go to the tabac to buy a phone card. I wonder how different life would have been, and indeed how different life is for students today, with a mobile phone and instant access to anyone.

Back then, I wandered around the world unreachable. Unless you knew my address and wrote me a letter, or you came to visit, you couldn’t contact me. Sometimes I was lonely. I spent all my time in shared spaces indoors and out, private and public (like parks and cafes, flats and universities) alone and with people, friends and strangers. In fact one time I was sat in the park in Chambéry and a friend I hadn’t seen in weeks who had moved to the Dordogne, wandered across and said: Thank God, you’re here. I was running out of places to look and was worried you’d gone away. I’ve nowhere else to stay tonight.

Feeling at home in shared spaces can be difficult and so designing public spaces to make them seem more friendly and safe and accessible remains a fascinating area of research. In Jane Jacobs’s classic book The Death and Life of Great American Cities, and Bill Hillier’s Space Syntax, the question often is: How do we make the public more sociable?

Many people think that the mobile phone is an invasion of the public by the private. Dom Joly’s I’m on the phone sketch is as funny today as it was when mobile phones were new. Similarly, last summer in the Louvre, I couldn’t get near the Mona Lisa because it had a billion people in front of it taking selfies.

Today, as I write this I think, well why not? Why not have a Mona Lisa selfie? Why not talk really loudly on your phone in public? Why not take up space and behave like you belong?

It can be hard to feel like somewhere public is familiar and friendly, but with easy connection to the Internet anywhere and anytime, people can use their phones to engage with their location by reading restaurant reviews, historical information, the locations of other people nearby, and of course by taking a selfie. There is much research into how we can redefine public spaces with mobile technology so everyone can feel familiar in a new or intimidating place but already the phone helps.

In my time as a student, wandering about Europe, I didn’t have such a luxury and as such was always at the mercy of strangers and exhausted by trying to figure out how things worked. Strange men would come and talk to me and give me their addresses if I sat in the park or on trains or when I wandered down the street. I have fond memories of the French farmer who used to jump out when I cycled past on my way to or from Bourget du Lac. He wanted me to come to his farm and meet his son: Venez, venez, madamoiselle. My mother always warned me about strange men, she was worried I would end up behind someone’s wallpaper. (Funnily enough strange women never approached me with their pockets full of written addresses. Would I have responded differently if they had?)

My first day in France, I cried on the bus. I didn’t have the right ticket because the bus worked differently to what I had expected. The driver let me on free and the next day when I was on another bus going the other way he stopped his bus when he saw me, beeped his horn and waved at me. It never occurred to me he was waving at me so half a dozen people on the bus tapped me on the shoulder to let me know it was me. Mortified, I waved back and cried again and a couple of old ladies comforted me whilst saying Oooh-la-la as I remembered how I had gotten off at the wrong stop, gotten lost, and gave up, at which point I let some random bloke take me to my home in his car. With a phone, I would have known how the ticket system worked, where to go exactly, which stop and so on, and I would have cried a lot less. Without a phone, I saw just how kind people can be to a lost and lonely girl.

In the book Mobile interfaces in Public Spaces, the authors consider the social and spatial changes in our society which have come about with mobiles phones by comparing it to the book, the Walkman and the iPod. These are all things we have used in the past to feel more at home say on a train, in a cafe, or in the park. They allows us to be present and yet go elsewhere as I have pondered in the blog Where do we go when we go online? That said, when I used to read the English paper in the park in Chambéry, it was always a day old, a male Jehovah’s Witness would regularly appear. He wanted to check the football scores in the Premier League.

There is the worry that phones are disconnecting us from the world and people around us because these interactions will no longer happen if we are too busy staring into our screens and everyone has access to the same information. But the authors above argue that mobile devices work as interfaces to public spaces and strengthen our connections to locations.

But what about our connection to people? Well! There are times when you just don’t want to be sociable or you require a different sociability, that of strangers, say who are enduring a long commute and need to carve out a space of their own whilst in a public space.

In July, I went to a talk given by Alastair Horne aka @pressfuturist at the British Library on ambient literature, in particular Keitai shousetsu, the first mobile phone fictions or Japanese cell phone novels in the noughties. They were written by young women, in the same way that they were read, on a small screen using text language, in serial form, during a commute. It was an intimate form of storytelling which led readers to give suggestions as to how the story should continue. The phone was often an integral part of the story because the writer and reader were both writing and reading in similar circumstances, exploring the story as it unfolded, and their commute became an exciting shared experience.

Interactive fiction and text adventures are not new, but their transfer to a mobile phone was and the immediacy it offers. Ten years later with better connectivity, ambient fiction is the next step. Stories are heard in a particular place and location and the phone again becomes part of the story, the shared experience and the connection.

Shared experiences and connection give our lives meaning. But, sometimes the reality of a moment or a person in a public space – like mobile mum – can really let us down, which is why I love the power of the mobile phone in my hand. It can interrupt my reality and get me through a difficult moment and onto the next. Not all strangers are kind, but from experience, especially the ones which I have shared here with you today, I can definitely tell you, the unkind phone wielding ones are absolutely in the minority – an amazing thought which will make me cry with gratitude every time. My mother always told me that I would never get through life if I cried like that all that time. I am pleased to report I have gotten through life exactly like that, yes, crying all the time. And can say, I have been shown many kindnesses and I am  immensely grateful.

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Human-Computer Interaction Conclusions: Dialogue, Conversation, Symbiosis (6)

[ 1) Introduction, 2) Dialogue or Conversation, 3) User or Used, 4) Codependency or Collaboration, 5) Productive or Experiential, 6) Conclusions]

I love the theory that our brains, like computers, use binary with which to reason and when I was an undergraduate I enjoyed watching NAND and NOR gates change state.

As humans, we are looking for a change of state. It is how we make sense of the world, as in semiotics, we divide the world into opposites: good and bad, light and dark, day and night. Then we group information together and call them archetypes and symbols to imbue meaning so that we can recognise things more quickly.

According to the binary-brain theory, our neurons do too. They form little communities of neurons that work together to recognise food, not-food; shelter, not-shelter; friends, foes; the things which preoccupy us all and are classed as deficiency needs in Maslow’s Hierarchy of Needs.

Over on researchgate, there was discussion about moving beyond binary which used this example:

Vegetarian diet vs Free Range Animals vs Battery Farmed Meat

If it was just vegetarian diet v battery farming it would be binary and an easy choice but add in free range and we see the complexities of life, the sliding continuum from left to right. We know life is complex but it is easier in decision making to just have two options, we are cognitive misers and hate using up all our brainpower. We want to see a change in state or a decision made. It also reflects the natural rhythms of life like the tide: ebb and flow, the seasons: growing and dying, it’s not just our neurons its our whole bodies which reflect the universe so patterns in nature resonate with us.

I began this series with an end in mind. As human-computer interaction (HCI) is an ever expanding subject, I wanted to pin it down and answer this question: What am I thinking these days when I think about human-computer interaction?

For me, HCI is all about the complexities of the interaction of a human and a computer, which we try to simplify in order to make it a self-service thing, so everyone can use it. But with the progress of the Internet, HCI has become less about creating a fulfilling symbiosis between human and computer, and more about economics. And, throughout history, economics has been the driving force behind technological progress, but often with human suffering. It is often in the arts where we find social conscience.

Originally though, the WWW was thought of by Tim Berners-Lee to connect one computer to another so everyone could communicate. However, this idea has been replaced by computers connecting through intermediaries, owned by large companies, with investors looking to make a profit. The large companies not only define how we should connect and what are experience should be, but then they take all our data. And it is not just social media companies, it is government and other institutions who make all our data available online without asking us first. They are all in the process of redefining what privacy and liberty means because we don’t get a choice.

I have for sometime now gone about saying that we live in an ever changing digital landscape but it’s not really changing. We live the same lives, we are just finding different ways to achieve things without necessarily reflecting whether it is progress or not. Economics is redefining how we work.

And whilst people talk about community and tribes online, the more that services get shifted online, the more communities get destroyed. For example, by putting all post office services online, the government destroyed the post office as a local hub for community, and yet at the time it seemed like a good thing – more ways to do things. But, by forcing people to do something online you introduce social exclusion. Basically, either have a computer or miss out. If you don’t join in, you are excluded which taps into so many human emotions, that we will give anything away to avoid feeling lonely and shunned, and so any psychological responsibility we have towards technology is eroded especially as many online systems are binary: Give me this data or you cannot proceed.

Economic-driven progress destroys things to make new things. One step forward, two steps back. Mainly it destroys context and context is necessary in our communication especially via technology.

Computers lack context and if we don’t give humans a way to add context then we are lost. We lose meaning and we lose the ability to make informed decisions, and this is the same whether it is a computer or a human making the decisions. Humans absorb context naturally. Robots need to ask. That is the only way to achieve a symbiosis, by making computers reliant on humans. Not the other way round.

And not everything has to go online. Some things, like me and my new boiler don’t need to be online. It is just a waste of wifi.

VR man Jaron Lanier said in the FT Out to Lunch section this weekend that social media causes cognitive confusion as it decontextualises, i,e., it loses context, because all communication is chopped up into algorithmic friendly shreds and loses its meaning.

Lanier believes in the data as labour movement, so that huge companies have to pay for the data they take from people. I guess if a system is transparent for a user to see how and where their data goes they might choose more carefully what to share, especially if they can see how it is taken out of context and used willy-nilly. I have blogged in the past how people get used online and feel powerless.

So way back when I wrote that social media reflects us rather than taking us places we don’t want to go, in my post Alone Together: Is social media changing us? I would now add that it is economics which changes us. Progress driven by economics and the trade-offs humans think it is ok for other humans to make along the way. We are often seduced by cold hard cash as it does seem to be the answer to most of our deficiency needs. It is not social media per se, it is not the Internet either which is taking us places we don’t want to go, it is the trade-offs of economics and how we lose sight of other humans around us when we feel scarcity.

So, since we work in binary, let’s think on this human v technology conundrum. Instead of viewing it as human v technology, what about human v economics? Someone is making decisions on how best to support humans with technology but each time this is eroded by the bottom line. What about humans v scarcity?

Lanier said in his interview I miss the future as he was talking about the one in which he thought he would be connected with others through shared imagination, which is what we used to do with stories and with the arts. Funny I am starting to miss it too. As an aside, I have taken off my Fitbit. I am tired of everything it is taking from me. It is still possible online to connect imaginatively, but it is getting more and more difficult when every last space is prescribed and advertised all over as people feel that they must be making money.

We need to find a way to get back to a technological shared imagination which allows us to design what’s best for all humanity, and any economic gain lines up with social advancement for all, not just the ones making a profit.