History of Computing and Multimedia – Page 2

How Canada Accidentally Helped Crack Computer Translation

A technological whodunit—featuring Parliament, computer scientists, and a tipsy plane flight

Arun sent me a link to a neat story about How Canada Accidentally Helped Crack Computer Translation. The story is by Christine Mitchell and is in the Walrus (June 2023). It describes how IBM got ahold of a magnetic reel tape with 14 years of the Hansard – the translated transcripts of the Canadian Parliament. IBM went on to use this data trove to make advances in automatic translation.

The story mentions the politics of automated translation research in Canada. I have previously blogged about the Booths who were recruited by the NRC to Saskatchewan to work on automated translation. They were apparently pursuing a statistical approach like that IBM took later on, but their funding was cut.

Speaking of automatic translation, Canada had a computerized system, METEO for translating daily weather forecasts from Environment Canada. This ran from 1981 to 2001 and was an early successful implementation of automatic translation in the real world. It came out of work at the TAUM (Traduction Automatique à l’Université de Montréal) research group at the Université de Montréal that was set up in the late 1960s.

The case for taking AI seriously as a threat to humanity

From the Open Philanthropy site I came across this older (2020) Vox article, The case for taking AI seriously as a threat to humanity by Kelsey Piper. The article nicely summarizes some of the history of concerns around AGI (Artificial General Intelligence) as people tend to call an AI so advanced it might be comparable to human intelligence. This history goes back to Turing’s colleague I.J. Good who speculated in 1965 that,

An ultraintelligent machine could design even better machines; there would then unquestionably be an ‘intelligence explosion,’ and the intelligence of man would be left far behind. Thus the first ultraintelligent machine is the last invention that man need ever make.

Such an explosion has been called the Singularity by Vernor Vinge and was popularized by Ray Kurzweil.

I came across this following threads on the whole issue of whether AI would soon become an existential threat. The question of the dangers of AI (whether AGI (Artificial General Intelligence) or just narrow AI) has gotten a lot of attention especially since Geoffrey Hinton ended his relationship with Google so he could speak about it. He and other signed a short statement published on the site of the Center for AI Safety,

Mitigating the risk of extinction from AI should be a global priority alongside other societal-scale risks such as pandemics and nuclear war.

The existential question only become relevant if one believes, as many do, that there is considerable risk that AI research and development is moving so fast that it may soon achieve some level of generality at which point such an AGI could begin act in unpredictable and dangerous ways. Alternatively people could misuse such powerful AGIs to harm us. Open Philanthropy is one group that is focused on Potential Risks form Advanced AI. They could be classed as an organization with a longtermism view, a view that it is important to ethics (and philanthropy) to consider long-term issues.

Advances in AI could lead to extremely positive developments, but could also potentially pose risks from intentional misuse or catastrophic accidents.

Others have called for a Manhattan Project for AI Safety. There are, of course, those (including me) that feel that this is distracting from the immediate unintended effects of AI and/or that there is little existential danger for the moment as AGI is decades off. The cynic in my also wonders how much the distraction is intentional as it both hypes the technology (its dangerous therefore it must be important) or justifies ignoring the stubborn immediate problems like racist bias in the training data.

Kelsey Piper has in the meantime published A Field Guide to AI Safety.

The question still remains whether AI is dangerous enough to merit the sort of ethical attention that nuclear power, for example, has recieved.

Lisa: Steve Jobs’ sabotage and Apple’s secret burial

Who remembers the Lisa? The Verge has a nice short documentary on the Lisa: Steve Jobs’ sabotage and Apple’s secret burial. The Lisa, named after Jobs’ daughter and released in 1983, was the first Apple with a graphical user interface. Alas it was too expensive (almost $10K USD at the time) and was eventually superseded by the Macintosh that came out in 1994 despite being technically superior.

The documentary is less about the Lisa than the end of the Lisa including an interview with Bob Cook who sold remaindered and used Lisa’s after they were discontinued thanks to a deal with Apple until Apple decided to bury them all in a landfill in Utah. (Which reminds me of the Atari video game cartridge burial of 1983.) The documentary is also, as every Apple story is, about Steve Jobs and his return to Apple in the late 1990s which led to its turnaround into the successful company it is now. Was it Jobs who wanted to bury the Lisa?

The Royal Game of Ur: Play the Oldest Board Game on Record – The New York Times

For 4,600 years, a mysterious game slept in the dust of southern Iraq, largely forgotten. The passion of a museum curator and the hunger of young Iraqis for their cultural history may bring it back.

The New York Times has a story on The Royal Game of Ur: Play the Oldest Board Game on Record. A curator at the British Museum, Irving Finkel, connected the translation of a tablet with the rules with an ancient board game of which there were copies in museums (see picture above). More recently the game has been reintroduced into Iraq so that people can rediscover their ludic heritage.

The nice thing about the NYTimes article, beside the video of Finkel who has an amazing beard, is that they include a PDF that you can download and print to learn to play the game.

The article and Finkel’s video talk highlight how influential a game can be – how a set of rules can be a meme that helps rediscover a game.

Unitron Mac 512: A Contraband Mac 512K from Brazil

From a paper on postcolonial computing I learned about the Unitron Mac 512: A Contraband Mac 512K from Brazil. For a while Brazil didn’t allow the importation of computers (so as to kickstart their own computer industry.) Unitron decided to reverse engineer the Mac 512K, but Apple put pressure on Brazil and the project was closed down. At least 500 machines were built and I guess some are still in circulation.

The article is Philip, K., et al. (2010). “Postcolonial Computing: A Tactical Survey.” Science Technology Human Values. 37(1).

Though Apple had no intellectual property protection for the Macintosh in Brazil, the American corporation was able to pressure government and other economic actors within Brazil to reframe Unitron’s activities, once seen as nationalist and anti-colonial, as immoral piracy.

‘I saw the possibility of what could be done – so I did it’: revolutionary video game The Hobbit turns 40 | Games | The Guardian

The developer of the text-adventure game on how, at 20, she overcame 1980s misogyny to turn a Tolkien book into one of the most groundbreaking titles in the gaming canon

The Guardian has a story on Veronika Megler who developed the innovative text (and image) adventure game The Hobbit (1982), ‘I saw the possibility of what could be done – so I did it’: revolutionary video game The Hobbit turns 40. She went on to get a PhD and now is principal data scientist at Amazon Web Services!

You can now play The Hobbit on the Internet Archive.

The Internet is Made of Demons

The Internet Is Not What You Think It Is is not what you think it is.

Sam Kriss has written a longish review essay on Justin E.H. Smith’s The Internet is Not What You Think It Is with the title The Internet is Made of Demons. In the first part Kriss writes about how the internet is possessing us and training us,

Everything you say online is subject to an instant system of rewards. Every platform comes with metrics; you can precisely quantify how well-received your thoughts are by how many likes or shares or retweets they receive. For almost everyone, the game is difficult to resist: they end up trying to say the things that the machine will like. For all the panic over online censorship, this stuff is far more destructive. You have no free speech—not because someone might ban your account, but because there’s a vast incentive structure in place that constantly channels your speech in certain directions. And unlike overt censorship, it’s not a policy that could ever be changed, but a pure function of the connectivity of the internet itself. This might be why so much writing that comes out of the internet is so unbearably dull, cycling between outrage and mockery, begging for clicks, speaking the machine back into its own bowels.

Then Kriss makes the case that the Internet is made of demons – not in a paranoid conspiracy sort of way, but in a historical sense that ideas like the internet often involve demons,

Trithemius invented the internet in a flight of mystical fancy to cover up what he was really doing, which was inventing the internet. Demons disguise themselves as technology, technology disguises itself as demons; both end up being one and the same thing.

In the last section Kriss turns to Justin E.H. Smith’s book and reflects on how the book (unlike the preceding essay “It’s All Over”) are not what the internet expects. The internet, for Smith, likes critical essays that present the internet as a “rupture” – something like the industrial revolution, but for language – while in fact the internet in some form (like demons) has been with us all along. Kriss doesn’t agree. For him the idea of the internet might be old, but what we have now is still a transformation of an old nightmare.

If there are intimations of the internet running throughout history, it might be because it’s a nightmare that has haunted all societies. People have always been aware of the internet: once, it was the loneliness lurking around the edge of the camp, the terrible possibility of a system of signs that doesn’t link people together, but wrenches them apart instead. In the end, what I can’t get away from are the demons. Whenever people imagined the internet, demons were always there.

Why are women philosophers often erased from collective memory?

The history of ideas still struggles to remember the names of notable women philosophers. Mary Hesse is a salient example

Aeon has an important essay on Why are women philosophers often erased from collective memory? The essay argues that a number of important women philosophers have been lost (made absent) despite their importance including Mary Hesse. (You can see her Models and Analogies in Science through the Internet Archive.)

I read this after reading a chapter from Sara Ahmed’s Living a Feminist Life where Ahmed talks about citation practices and how disciplines exclude diverse work in different ways. She does a great job of confronting the various excuses people have for their bleached white citations. Poking around I find others have written on this including Victor Ray in Inside Higher Ed in an essay on The Racial Politics of Citation who references Richard Delgado’s The Imperial Scholar: Reflections on a Review of Civil Rights Literature from 1984.

What should be done about this? Obviously I’m not the best to suggest remedies, but here are some of the ideas that show up:

We need to commit to take the time to look at the works we read on a subject or for a project and to ask whose voice is missing. This shouldn’t be done at the end as a last minute fix, but during the ideation phase.
We should gather and confront data on our citational patterns from our publications. Knowing what you have done is better than not knowing.
We need to do the archaeological work to find and recover marginalized thinkers who have been left out and reflect on why they were left out. Then we need to promote them in teaching and research.
We should be willing to call out grants, articles, and proposals we review when it could make a difference.
We need to support work to translate thinkers whose work is not in English to balance the distribution of influence.
We need to be willing to view our field and its questions very differently.

John Roach, Pioneer of the Personal Computer, Is Dead at 83 – The New York Times

He helped make the home computer ubiquitous by introducing the fully assembled Tandy TRS-80, which was so novel at the time that it became a museum piece.

The New York Times reports that John Roach, Pioneer of the Personal Computer, Is Dead at 83. Roach was the executive who introduced the Tandy TRS-80 in the 1970s, one of the first fully assembled microcomputers. I didn’t realize how dominant the TRS-80 was in the late 1970s. At one point it held 40% of the market. We usually hear about Apple and IBM, but not about the TRS (Tandy Radio Schack).

They later released a laptop or tablet computer that I lusted after, the TRS80 Model 100. This was a keyboard and a small LCD screen and enough software to type notes or edit text. There was also a modem to send your writing somewhere. I still think this form factor makes sense. You can’t really type on an iPad (unless you get a keyboard for it) and you don’t really need lots of screen for typing notes.

Lost Gustav Klimt Paintings Destroyed in Fire Digitally Restored (by AI)

Philosophy by Klimt

Google Arts & Culture launched a hub for all things Gustav Klimt today, which include digital restorations of three lost paintings.

ARTnews, among other places reports that Lost Gustav Klimt Paintings Destroyed in Fire Digitally Restored. The three faculties (Medicine, Philosophy, and Jurisprudence) painted for the University of Vienna were destroyed in a fire leaving only black and white photographs. Now Google has helped recreate what the three paintings might have looked like using AI as part of a Google Arts and Culture site on Klimt. You can read about the history of the three faculties here.

Whether in black and white, or in colour, the painting of Philosophy (above) is stunning. The original in colour would have been stunning, especially as it was 170 by 118 inches. Philosophy is represented by the Sphinx-like figure merging with the universe. To one side is a stream of people from the young to the old who hold their heads in confusion. At the bottom is a woman, comparable to the woman in the painting of Medicine, who might be an inspired philosopher looking through us.