For Facebook, Google, and Twitter the fight against fake news seems to be two-pronged: De-incentivize the targeted content and provide avenues to correct factual inaccuracies. These are both surface fixes, however, akin to putting caulk on the Grand Canyon.
And, despite grand hand waves, both approaches are reactive. They don’t aim at understanding how this problem became prevalent, or creating a method that attacks the systemic issue. Instead these advertising giants implement new mechanisms by which people can report one-off issues—and by which the platforms will be left playing cat-and-mouse games against fake news—all the while giving no real clear glimpse into their opaque ad platforms.
The problem is that these companies make too much money from ads and elections are a chance to get lots of ads, manipulative or not. For that matter, what political ad doesn’t try to manipulate viewers?
The slashdot story was actually about Mozilla’s Responsible Computer Science Challenge which will support initiatives to embedd ethics in computer science courses. Alas, the efficacy of ethics courses is questionable. Aristotle would say that if you don’t have the disposition to be ethical no amount of training would do any good. It just helps the unethical pretend to be ethical.
Waymo, the Google spin-off, is bringing autonomous taxis to Phoenix this fall. Other companies are developing shuttles and other types of pods that work, Self-driving pods are slow, boring, and weird-looking — and that’s a good thing. It seems to me that there hasn’t really been a discussion about what would benefit society. Companies will invest in where they see economic opportunity; but what should we as a society do with such technology? At the moment the technology seems to be used either in luxury cars to provide assistance to the driver or imagined to replace taxi and Uber drivers. What will happen to these drivers?
The death of a woman hit by a self-driving car highlights an unfolding technological crisis, as code piled on code creates ‘a universe no one fully understands’
The Guardian has a good essay by Andrew Smith about Franken-algorithms: the deadly consequences of unpredictable code. The essay starts with the obvious problems of biased algorithms like those documented by Cathy O’Neil in Weapons of Math Destruction. It then goes further to talk about cases where algorithms are learning on the fly or are so complex that their behaviour becomes unpredictable. An example is high-frequency trading algorithms that trade on the stock market. These algorithmic traders try to outwit each other and learn which leads to unpredictable “flash crashes” when they go rogue.
The problem, he (George Dyson) tells me, is that we’re building systems that are beyond our intellectual means to control. We believe that if a system is deterministic (acting according to fixed rules, this being the definition of an algorithm) it is predictable – and that what is predictable can be controlled. Both assumptions turn out to be wrong.
The good news is that, according to one of the experts consulted this could lead to “a golden age for philosophy” as we try to sort out the ethics of these autonomous systems.
Google CEO Sundar Pichai milked the woos from a clappy, home-turf developer crowd at its I/O conference in Mountain View this week with a demo of an in-the-works voice assistant feature that will e…
A number of venues, including TechCruch have discussed the recent Google demonstration of an intelligent agent Duplex who can make appointments. Many of the stories note how Duplex shows Google failing at ethical and creative AI design. The problem is that the agent didn’t (at least during the demo) identify as a robot. Instead it appeared to deceive the person it was talking to. As the TechCrunch article points out, there is really no good reason to deceive if the purpose is to make an appointment.
What I want to know is what are the ethics of dealing with a robot? Do we need to identify as human to the robot? Do we need to be polite and give them the courtesy that we would a fellow human? Would it be OK for me to hang up as I do on recorded telemarketing calls? Most of us have developed habits of courtesy when dealing with people, including strangers, that the telemarketers take advantage of in their scripts. Will the robots now take advantage of that? Or, to be more precise, will those that use the robots to save their time take advantage of us?
A second question is how Google considers the ethical implications of their research? It is easy to castigate them for this demonstration, but the demonstration tells us nothing about a line of research that has been going on for a while and what processes Google may have in place to check the ethics of what they do. As companies explore the possibilities for AI, how are they to check their ethics in the excitement of achievement?
We are also deeply concerned about the possible integration of Google’s data on people’s everyday lives with military surveillance data, and its combined application to targeted killing. Google has moved into military work without subjecting itself to public debate or deliberation, either domestically or internationally. While Google regularly decides the future of technology without democratic public engagement, its entry into military technologies casts the problems of private control of information infrastructure into high relief.
The screenshots from the repository show on project called ephemeral with a description “Because there is no such thing as THE TRUTH”. The “Primary Data Storage” of Ephemeral is called “Mamba Jamba”, presumably a joke on “mumbo jumbo” which isn’t a good sign. What is mort interesting is the description (see image above) of the data storage system as “The Database of Truth”. Here is a selection of that description:
The Database of Truth is a database system that integrates, obtains, and normalizes data from disparate sources including starting with the RNC data trust. … This system will be created to make decisions based upon the data source and quality as to which data constitutes the accepted truth and connect via integrations or API to the source systems to acquire and update this data on a regular basis.
A robust front-end system will be built that allows an authrized user to query the Database of Truth to find data for a particular upcoming project, to see how current the data is, and to take a segment of that data and move it to the Escrow Database System. …
The Database of Truth is the Core source of data for the entire system. …
One wonders if there is a philosophical theory, of sorts, in Ephemeral. A theory where no truth is built on the mumbo jumbo of a database of truth(s).
Ephemeral would seem to be part of Project Ripon, the system that Cambridge Analytica never really delivered to the Cruz campaign. Perhaps the system was so ephemeral that it never worked and therefore the Database of Truth never held THE TRUTH. Ripon might be better called Ripoff.
In a nutshell, instead of letting Facebook get away with charging us for its services or continuing to exploit our data for advertising, we must find a way to get companies like Facebook to pay for accessing our data – conceptualised, for the most part, as something we own in common, not as something we own as individuals.
Evgeny Morozov has a great essay in The Guardian on how After the Facebook scandal it’s time to base the digital economy on public v private ownership of data. He argues that better data protection is not enough. We need to “to articulate a truly decentralised, emancipatory politics, whereby the institutions of the state (from the national to the municipal level) will be deployed to recognise, create, and foster the creation of social rights to data.” In Alberta that may start with a centralized clinical information system called Connect Care managed by the Province. The Province will presumably control access to our data to those researchers and health-care practitioners that commit to using access appropriately. Can we imagine a model where Connect Care is expanded to include social data that we can then control and give others (businesses) access to?
The Guardian has been reporting on Cambridge Analytica for some time – see their Cambridge Analytica Files. The service they are supposed to have provided with this massive dataset was to model types of people and their needs/desires/politics and then help political campaigns, like Trump’s, through microtargeting to influence voters. Using the models a campaign can create content tailored to these psychometrically modelled micro-groups to shift their opinions. (See articles by Paul-Olivier Dehaye about what Cambridge Analytica does and has.)
What is new is that there is a (Canadian) whistleblower from Cambridge Analytica, Christopher Wylie who was willing to talk to the Guardian and others. He is “the data nerd who came in from the cold” and he has a trove of documents that contradict what other said.
It is difficult to tell how effective the psychometric profiling with data is and if can really be used to sway voters. What is clear, however, is that Facebook is not really protecting their users’ data. To some extent their set up to monetize such psychometric data by convincing those who buy access to the data that you can use it to sway people. The problem is not that it can be done, but that Facebook didn’t get paid for this and are now getting bad press.