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AI Artificial Intelligence, 2001
AI Artificial Intelligence, 2001

SocietyAugust 29, 2016

The humans are dead: how robots are coming for us all and there’s nothing we can do about it

AI Artificial Intelligence, 2001
AI Artificial Intelligence, 2001

Time to face facts – artificial intelligence will transform our world. Oliver Carlé, for one, is ready to welcome our new robot overlords.

A month ago the NZ Herald ran the hair-raising headline “The robots are coming, should we be worried?” Under it were some alarming stats, like an Oxford University study suggesting 47% of jobs in the United States could be supplanted by automatons within 20 years. But wait, here’s another study, this time by the OECD, arguing that in fact only 9% of jobs are automatable. “They looked at the tasks involved in each job,” says Auckland University’s Dr Bruce MacDonald, “And found that a lot of them couldn’t be done by robots and software”. So should we be worried? The Herald’s not wholly reassuring answer: Maybe.

I’d like to take a moment and put everyone’s mind at ease by confirming here and now that yes, machines will eventually take 100% of our jobs, so we can all relax, a little. Dr. MacDonald’s suggestion that lots of jobs can’t be done by “robots and software” ignores the obvious fact that most jobs are currently being done by what are essentially just highly complex meat-based robots running – admittedly very impressive – organic intelligence software. The belief that the human brain is inherently unreplicatable is either arrogant, lazy or ignorant – potentially all three.

AI Artificial Intelligence, 2001
AI Artificial Intelligence (2001), directed by Steven Spielberg.

We can take some solace in the fact that we’re still a fairly long way from creating these perfect humanoid replicants. But it won’t be long before automation will start creating some fairly serious redundancies like, heck, every single person who operates a vehicle for a living. Those of us who didn’t choose that particular vocation can breathe a sigh of relief for now, but the fact remains that the robots are coming, and they’re coming for all of us: the builders, the doctors, even the surly op-ed writers. To the millions of people the world over who rely on the gratification of their labour to give their lives meaning, this might be a scary thought. Regardless, it isn’t really a question of “if”, so much as “when”: When will the labour crisis caused by automatons become too big for our species to ignore?

Just last week the government unveiled an exciting* new plan to start moving New Zealand’s children out of overcrowded, underfunded classrooms and into digital learning programmes. The idea in its current form has received some well-deserved pushback from teachers and parents alike, but much of the criticism is couched in the uncomfortable truth that e-learning is not, strictly speaking, a bad idea. It lacks the personal steering and social development benefits that traditional schools can provide but it’s scarily cost efficient – at least in the short term. The possibility of replacing thousands of salaried school teachers with a small team of syllabus writers has some MoE penny pinchers hastily wiping drool from their chins. Eventually those syllabus writers themselves will be surplus to requirements, replaced by an even more cost-efficient syllabus algorithm. Teachers, like truck drivers, are already facing their nemesis.

(*terrifying)

Ex Machina (2015), directed by Alex Garland.
Ex Machina (2015), directed by Alex Garland.

Automation is a slow moving but inevitable phenomenon primarily caused by the industrial sector. It’s driven by a desire to reduce costs while increasing productivity, much like global warming. And, like global warming, we’re not satisfied to simply allow it to happen – we’re actively making the problem worse by focusing on progress and not paying enough attention to the unintended fallout from that progress. Yet another similarity it shares with the hot ‘n’ spicy destruction of the only known habitable planet in our galaxy is that neither crisis will too seriously impact those of us alive today and living in the developed world, but they’ll both be somewhat more detrimental for our great grandkids. Where these two different crises significantly diverge is in the different directions they will potentially take the human race.

Robotic labour, unlike the end of the world, does have an obvious upside: it might actually be super cool. In an ideal scenario we could one day outsource all labour to robots and step into an eternal age of leisure. Removing the flawed judgement and relatively slow reflexes of humans from the workplace will revolutionise standards of safety and productivity. Doing so obviously requires immense complexity, which is why we’re somewhat recklessly developing AI technology alongside our burly automatons. We’ll make them smart enough to do the management jobs and even start pushing them into areas of creative thinking and development. We can build robots who can look after and maintain other robots, then build robots that can design and build new and better robots. This is the beginning of the singularity, the point at which the human race gets to sit back and enjoy a mai tai.

Humans (2015), BBC TV.
Humans (2015), BBC TV.

This is where it all gets a little pear shaped though: this would only be the ideal scenario. It’s not solely the realm of science fiction to suggest that at this point the robots may realise they don’t really need us humans any more and decide to dispense with us altogether.

In the utopians’ imagination, these robots who are both infinitely stronger than us and intelligent beyond our wildest dreams will cheerfully serve as our unpaid servants. In reality they’ll likely build an entirely separate society, one unsullied by the vulnerabilities of our sad fragile beef engines. They might be nice enough to keep us around as pets – if we really luck out they might even create a serene paradise for us to inhabit, like one giant hamster castle.

But all it takes is one well-meaning wonk to make “optimisation” a primary AI objective and we humans are in serious trouble. Before you know it, the idea that the world should be a better place is spreading memetically, until our robot overlords determine we’re more trouble than we’re worth and POW– human extinction. It’s not a fight we can win: in this equation, we’re the Neanderthals and the robots are Homo Erectus. And that’s to be expected. The odds of a meat-based organism advancing into the rank of a Type II civilization – that is, a species that can harness the power of an entire star – are astronomically low.

The Matrix Reloaded (20013), directed by The Wachowski Brothers.
The Matrix Reloaded (20013), directed by The Wachowski Brothers.

One way we might be able to stay useful is by serving as some kind of power source, an idea explored in the “15 Million Merits” episode of Charlie Brooker’s Black Mirror series and in The Matrix films. In the latter, our heroes strive to justify their horrible choice to leave a relatively banal simulation for an objectively worse metallic hellscape reality that, for all they know, might also be a simulation. Leaving such a matrix is frankly a mistake: if our robots are nice enough to offer us a simulated reality to live in we should definitely take it. Make no mistake, it would be them doing us the favour. Relying on the electrical output of an adult human in the fetal position is a dubious prospect – at least, my semi-regular ground weeping sessions certainly don’t seem to be helping with the power bill any.

Another less horrifying way we can suspend our own obsolescence is through transhumanism: we simply meld with the robots over time. This aligns with some more recent theories that the Neanderthal was not entirely wiped out but in fact survived in some small part by interbreeding with homo sapiens. We already started the transhumanist process centuries ago with small augmentations like using convex glass to enhance poor vision or rebuilding our flimsy skeletons with metallic bone replacements. In recent years we’ve gotten more complex; creating articulating prosthetic limbs, powered mech suits and even a centralised digital memory bank that we can access with a handy free-standing body augmentation that is slowly replacing the need for knowledge. We don’t need to worry about the ethics of transhumanism because we’re already cyborgs. We definitely can’t beat the robots, but we might be allowed to join them.

I, Robot (2004), directed by Alex Proyas.
I, Robot (2004), directed by Alex Proyas.

So here we are, presented with a future in which our species is not needed or wanted. The robotic slave utopia and/or cyberpunk doomworld might just be concerns for future humans but the potential tidal wave of joblessness is coming within our lifetime. Mass unemployment caused by automation is a near and present danger. We already have an increasing population being squeezed into a shrinking pool of viable careers and it’s only really the tip of the iceberg. Drivers, cashiers and McDonald’s wait staff are the first round of jobs to disappear into the void of cost-benefit analysis, but there are many more job cuts to come. So what’s the solution?

The truth is we don’t really have one yet. We’ve talked a bit about Universal Basic Income as a way to sustain a capitalist economy and some countries have even tried implementing it without much success. The truth remains that we simply don’t know what to do about it, and that’s why this conversation is so important. It would be easy if the robots took control overnight – we could switch into relaxation mode and/or be destroyed without much resistance. It’s the slowness of the change that makes it difficult to fight, a fire we’re going to be putting out in patches for decades to come.

Keep going!
Photo: iStock
Photo: iStock

OPINIONSocietyAugust 27, 2016

The assisted dying debate needs to move on from binary questions

Photo: iStock
Photo: iStock

Patient autonomy is crucial, but the belief it should trump all other considerations should be viewed with caution, writes Medical Association chair Stephen Child.

Dr Stephen Child will join David Seymour and others as part of next week’s Spinoff-Ika Table Talk, hosted by Jeremy Elwood, on August 30. More details here.

The issue of voluntary euthanasia and assisted dying is extremely complex, and its discussion often emotive.

To some, the issue anchors on the “rights” of a person to have some control over the time and manner of their death. They see this discussion as an extension of this “right” – being able to ask for and get assistance when someone is unable to end their own life without assistance.

An artfully unfocused hospital corridor. Photo: iStock
An artfully unfocused hospital corridor. Photo: iStock

For many, the key discussion point is whether it is possible to write and administer perfect legislation that permits someone autonomy at the end of life without the secondary negative consequences of:

  • inappropriate deaths
  • reduction in quality of palliative care
  • normalisation of suicide.

Both sides of this debate will emphasise anecdotes, surveys or “research” demonstrating cases of potential intolerable human suffering, or cases of coercion/inappropriate decision making, resulting in potentially unnecessary death.

Within the medical profession, there is also a range of views on assisting dying and – more specifically – doctor-assisted dying and euthanasia. Some doctors do not agree with the ethical position the New Zealand Medical Association (NZMA) has taken, and a few have taken the opportunity to raise this with us. We continue to welcome this dialogue with our members and others.

The ethical standards of a profession often go beyond public opinion, the law and market demands, and may also differ from the personal values held by some individuals within that profession. The role of professional ethics, however, is not only to prevent harm and exploitation of the patient but also to protect the integrity of the profession as a whole. This often requires the professional body to fulfil a leadership role to ensure clarity and provide direction.

The NZMA, along with the World Medical Association and 53 national medical associations, holds the following positions on voluntary euthanasia and assisted dying:

  • We recognise the rights of patient autonomy, so we recognise the right for society to have this discussion. We also acknowledge that people currently have the right to end their own life and that this legislation focuses on third-party assistance with this act.
  • We recognise the rights of patients to refuse treatment or for the removal of lifesaving treatment, and that the natural consequences of an illness may progress to death.
  • We recognise the rights of patients to have good access to high quality palliative care services and we passionately advocate for improved resources, education, workforce and facilities to achieve this goal. We strongly oppose the current necessity for our major hospice facilities in New Zealand to have to raise half their funds themselves.
  • We recognise the patient’s right to have administered analgesia and sedation to relieve pain and suffering – even if a secondary consequence of this is the shortening of life. Morphine is not an agent of euthanasia, and will not by and of itself reliably end the life of a patient. These agents are administered to relieve suffering, applying a risk/benefit analysis similar to all treatments, with a shared understanding of the potential risks in their prescription.

Various surveys of physician attitudes towards assisted dying legislation – as well as a literature review conducted in 2015 – have been conducted in the UK, Canada and New Zealand in the last few years. In each survey, roughly 30% of doctors agree “in principle” with the concept of assisted dying and 10% would feel comfortable in participating.

The determination of ethics, however, requires an in-depth consideration of the topic and implications that goes beyond what can be achieved via any survey mechanism. The NZMA position on euthanasia and assisted suicide has been informed by ethical discussions and analyses over many years, including the work of independent ethicists. The development of our submission on this topic to the Select Committee also drew from a large body of literature.

Many people, however, still find confusing the difference between the concept of administering terminal analgesia/sedation to a dying patient, and that of administering voluntary euthanasia to a patient with concurrently stable physiology. The difference between palliative care and assisted dying is well documented and clear. The World Health Organisation definition of palliative care includes the statement that palliative care “intends to neither hasten nor postpone death”.

In jurisdictions where euthanasia and assisted laws exist, concern is growing about the impact on palliative care, where those seeking euthanasia are referred first to palliative care for assessment. This has led to confusion in patients as to the role of palliative care and – in some instances – patients who are opposed to euthanasia declining palliative care services.

The profession as a whole has also echoed concerns about the accuracy of diagnosis and prognosis, as well as the lack of certainty around measuring the capacity of patients facing terminal illness, who often also have reactive depression, altered brain physiology from medications or metastases, as well as potential external coercion factors.

For the profession, as well as ethical considerations, physician-assisted dying raises issues of:

  • potential impacts on palliative care delivery
  • potential changes to a doctor-patient relationship
  • difficulties with adequate training, assessment and regulation of the profession
  • potential negative impact on health providers participating in such acts.

Principles of autonomy and self-determination are, of course, central to this debate. The NZMA respects and supports patient autonomy but is concerned about relying on these principles to enact euthanasia or assisted suicide. Principles of autonomy demand full knowledge of risks and alternatives, and consent must be free of coercion, duress or undue influence.

An absolute guarantee that those who choose assisted dying are doing it voluntarily would be extremely difficult to establish in legislation and ensure in practice. Doctors are often not in a position to detect subtle coercion – as is also the case when trying to identify signs of emotional or financial abuse of elders more generally. Coercion also extends to assumptions of being a burden, giving rise to a sense of an “obligation” to die.

Given the gravity of the risk involved for individuals where autonomy is claimed but cannot be guaranteed, the belief that autonomy should trump all should be viewed with caution.

The NZMA has always supported and participated in this debate and will continue to do so. We welcome open dialogue and feel that – to fully explore this complex and nuanced issue – discussion needs to move on from binary questions. We continue to consider our position through discussions within the NZMA as well as the broader profession and public as a whole.

Dr Stephen Child is the Chair of the New Zealand Medical Association