As technically challenging as it may be to develop safe and beneficial AI, this challenge also raises some thorny questions regarding ethics and morality, which are just as important to address before AI is too advanced. How do we teach machines to be moral when people can’t even agree on what moral behavior is? And how do we help people deal with and benefit from the tremendous disruptive change that we anticipate from AI?
To help consider these questions, Joshua Greene and Iyad Rawhan kindly agreed to join the podcast. Josh is a professor of psychology and member of the Center for Brain Science Faculty at Harvard University, where his lab has used behavioral and neuroscientific methods to study moral judgment, focusing on the interplay between emotion and reason in moral dilemmas. He’s the author of Moral Tribes: Emotion, Reason and the Gap Between Us and Them. Iyad is the AT&T Career Development Professor and an associate professor of Media Arts and Sciences at the MIT Media Lab, where he leads the Scalable Cooperation group. He created the Moral Machine, which is “a platform for gathering human perspective on moral decisions made by machine intelligence.”
In this episode, we discuss the trolley problem with autonomous cars, how automation will affect rural areas more than cities, how we can address potential inequality issues AI may bring about, and a new way to write ghost stories.
This transcript has been heavily edited for brevity. You can read the full conversation here.
Ariel: How do we anticipate that AI and automation will impact society in the next few years?
Iyad: AI has the potential to extract better value from the data we’re collecting from all the gadgets, devices and sensors around us. We could use this data to make better decisions, whether it’s micro-decisions in an autonomous car that takes us from A to B safer and faster, or whether it’s medical decision-making that enables us to diagnose diseases better, or whether it’s even scientific discovery, allowing us to do science more effectively, efficiently and more intelligently.
Joshua: Artificial intelligence also has the capacity to displace human value. To take the example of using artificial intelligence to diagnose disease. On the one hand it’s wonderful if you have a system that has taken in all of the medical knowledge we have in a way that no human could and uses it to make better decisions. But at the same time that also means that lots of doctors might be out of a job or have a lot less to do. This is the double-edged sword of artificial intelligence, the value it creates and the human value that it displaces.
Ariel: Can you explain what the trolley problem is and how does that connect to this question of what do autonomous vehicles do in situations where there is no good option?
Joshua: One of the original versions of the trolley problem goes like this (we’ll call it “the switch case”): A trolley is headed towards five people and if you don’t do anything, they’re going to be killed, but you can hit a switch that will turn the trolley away from the five and onto a side track. However on that side track, there’s one unsuspecting person and if you do that, that person will be killed.
The question is: is it okay to hit the switch to save those five people’s lives but at the cost of saving one life? In this case, most people tend to say yes. Then we can vary it a little bit. In “the footbridge case,” the situation is different as follows: the trolley is now headed towards five people on a single track, over that track is a footbridge and on that footbridge is a large person wearing a very large backpack. You’re also on the bridge and the only way that you can save those five people from being hit by the trolley is to push that big person off of the footbridge and onto the tracks below.
Assume that it will work, do you think it’s okay to push the guy off the footbridge in order to save five lives? Here, most people say no, and so we have this interesting paradox. In both cases, you’re trading one life for five, yet in one case it seems like it’s the right thing to do, in the other case it seems like it’s the wrong thing to do.
One of the classic objections to these dilemmas is that they’re unrealistic. My view is that the point is not that they’re realistic, but instead that they function like high contrast stimuli. If you’re a vision researcher and you’re using flashing black and white checkerboards to study the visual system, you’re not using that because that’s a typical thing that you look at, you’re using it because it’s something that drives the visual system in a way that reveals its structure and dispositions.
In the same way, these high contrast, extreme moral dilemmas can be useful to sharpen our understanding of the more ordinary processes that we bring to moral thinking.
Iyad: The trolley problem can translate in a cartoonish way to a scenario with which an autonomous car is faced with only two options. The car is going at a speed limit on a street and due to mechanical failure is unable to stop and is going to hit it a group of five pedestrians. The car can swerve and hit a bystander. Should the car swerve or should it just plow through the five pedestrians?
This has a structure similar to the trolley problem because you’re making similar tradeoffs between one and five people and the decision is not being taken on the spot, it’s actually happening at the time of the programming of the car.
There is another complication in which the person being sacrificed to save the greater number of people is the person in the car. Suppose the car can swerve to avoid the five pedestrians but as a result falls off a cliff. That adds another complication especially that programmers are going to have to appeal to customers. If customers don’t feel safe in those cars because of some hypothetical situation that may take place in which they’re sacrificed, that pits the financial incentives against the potentially socially desirable outcome, which can create problems.
A question that raises itself is: Is it going to ever happen? How many times do we face these kinds of situations as we drive today? So the argument goes: these situations are going to be so rare that they are irrelevant and that autonomous cars promise to be substantially safer than human-driven cars that we have today, that the benefits significantly outweigh the costs.
There is obviously truth to this argument, if you take the trolley problem scenario literally. But what the autonomous car version of the trolley problem is doing, is it’s abstracting the tradeoffs that are taking place every microsecond, even now.
Imagine you’re driving on the road and there is a large truck on the lane to your left and as a result you choose to stick a little bit further to the right, just to minimize risk in case this car gets off its lane. Now suppose that there could be a cyclist later on the right hand side, what you’re effectively doing in this small maneuver is slightly reducing risk to yourself but slightly increasing risk to the cyclist. These sorts of decisions are being made millions and millions of times every day.
Ariel: Applying the trolley problem to self-driving cars seems to be forcing the vehicle and thus the programmer of the vehicle to make a judgment call about whose life is more valuable. Can we not come up with some other parameters that don’t say that one person’s life is more valuable than someone else’s?
Joshua: I don’t think that there’s any way to avoid doing that. If you’re a driver, there’s no way to avoid answering the question, how cautious or how aggressive am I going to be. You can not explicitly answer the question; you can say I don’t want to think about that, I just want to drive and see what happens. But you are going to be implicitly answering that question through your behavior, and in the same way, autonomous vehicles can’t avoid the question. Either the people who are designing the machines, training the machines or explicitly programming to behave in certain ways, they are going to do things that are going to affect the outcome.
The cars will constantly be making decisions that inevitably involve value judgments of some kind.
Ariel: To what extent have we actually asked customers what it is that they want from the car? In a completely ethical world, I would like the car to protect the person who’s more vulnerable, who would be the cyclist. In practice, I have a bad feeling I’d probably protect myself.
Iyad: We could say we want to treat everyone equally. On the other hand, you have this self-protective instinct which presumably as a consumer, that’s what you want to buy for yourself and your family. On the other hand you also care for vulnerable people. Different reasonable and moral people can disagree on what the more important factors and considerations should be and I think this is precisely why we have to think about this problem explicitly, rather than leave it purely to – whether it’s programmers or car companies or any particular single group of people – to decide.
Joshua: When we think about problems like this, we have a tendency to binarize it, but it’s not a binary choice between protecting that person or not. It’s really going to be matters of degree. Imagine there’s a cyclist in front of you going at cyclist speed and you either have to wait behind this person for another five minutes creeping along much slower than you would ordinarily go, or you have to swerve into the other lane where there’s oncoming traffic at various distances. Very few people might say I will sit behind this cyclist for 10 minutes before I would go into the other lane and risk damage to myself or another car. But very few people would just blow by the cyclist in a way that really puts that person’s life in peril.
It’s a very hard question to answer because the answers don’t come in the form of something that you can write out in a sentence like, “give priority to the cyclist.” You have to say exactly how much priority in contrast to the other factors that will be in play for this decision. And that’s what makes this problem so interesting and also devilishly hard to think about.
Ariel: Why do you think this is something that we have to deal with when we’re programming something in advance and not something that we as a society should be addressing when it’s people driving?
Iyad: We very much value the convenience of getting from A to B. Our lifetime odds of dying from a car accident is more than 1%, yet somehow, we’ve decided to put up with this because of the convenience. As long as people don’t run through a red light or are not drunk, you don’t really blame them for fatal accidents, we just call them accidents.
But now, thanks to autonomous vehicles that can make decisions and reevaluate situations hundreds or thousands of times per second and adjust their plan and so on – we potentially have the luxury to make those decisions a bit better and I think this is why things are different now.
Joshua: With the human we can say, “Look, you’re driving, you’re responsible, and if you make a mistake and hurt somebody, you’re going to be in trouble and you’re going to pay the cost.” You can’t say that to a car, even a car that’s very smart by 2017 standards. The car isn’t going to be incentivized to behave better – the motivation has to be explicitly trained or programmed in.
Iyad: Economists say you can incentivize the people who make the cars to program them appropriately by fining them and engineering the product liability law in such a way that would hold them accountable and responsible for damages, and this may be the way in which we implement this feedback loop. But I think the question remains what should the standards be against which we hold those cars accountable.
Joshua: Let’s say somebody says, “Okay, I make self-driving cars and I want to make them safe because I know I’m accountable.” They still have to program or train the car. So there’s no avoiding that step, whether it’s done through traditional legalistic incentives or other kinds of incentives.
Ariel: I want to ask about some other research you both do. Iyad you look at how AI and automation impact us and whether that could be influenced by whether we live in smaller towns or larger cities. Can you talk about that?
Iyad: Clearly there are areas that may potentially benefit from AI because it improves productivity and it may lead to greater wealth, but it can also lead to labor displacement. It could cause unemployment if people aren’t able to retool and improve their skills so that they can work with these new AI tools and find employment opportunities.
Are we expected to experience this in a greater way or in a smaller magnitude in smaller versus bigger cities? On one hand there are lots of creative jobs in big cities and, because creativity is so hard to automate, it should make big cities more resilient to these shocks. On the other hand if you go back to Adam Smith and the idea of the division of labor, the whole idea is that individuals become really good at one thing. And this is precisely what spurred urbanization in the first industrial revolution. Even though the system is collectively more productive, individuals may be more automatable in terms of their narrowly-defined tasks.
But when we did the analysis, we found that indeed larger cities are more resilient in relative terms. The preliminary findings are that in bigger cities there is more production that requires social interaction and very advanced skills like scientific and engineering skills. People are better able to complement the machines because they have technical knowledge, so they’re able to use new intelligent tools that are becoming available, but they also work in larger teams on more complex products and services.
Ariel: Josh, you’ve done a lot of work with the idea of “us versus them.” And especially as we’re looking in this country and others at the political situation where it’s increasingly polarized along this line of city versus smaller town, do you anticipate some of what Iyad is talking about making the situation worse?
Joshua: I certainly think we should be prepared for the possibility that it will make the situation worse. The central idea is that as technology advances, you can produce more and more value with less and less human input, although the human input that you need is more and more highly skilled.
If you look at something like Turbo Tax, before you had lots and lots of accountants and many of those accountants are being replaced by a smaller number of programmers and super-expert accountants and people on the business side of these enterprises. If that continues, then yes, you have more and more wealth being concentrated in the hands of the people whose high skill levels complement the technology and there is less and less for people with lower skill levels to do. Not everybody agrees with that argument, but I think it’s one that we ignore at our peril.
Ariel: Do you anticipate that AI itself would become a “them,” or do you think it would be people working with AI versus people who don’t have access to AI?
Joshua: The idea of the AI itself becoming the “them,” I am agnostic as to whether or not that could happen eventually, but this would involve advances in artificial intelligence beyond anything we understand right now. Whereas the problem that we were talking about earlier – humans being divided into a technological, educated, and highly-paid elite as one group and then the larger group of people who are not doing as well financially – that “us-them” divide, you don’t need to look into the future, you can see it right now.
Iyad: I don’t think that the robot will be the “them” on their own, but I think the machines and the people who are very good at using the machines to their advantage, whether it’s economic or otherwise, will collectively be a “them.” It’s the people who are extremely tech savvy, who are using those machines to be more productive or to win wars and things like that. There would be some sort of evolutionary race between human-machine collectives.
Joshua: I think it’s possible that people who are technologically enhanced could have a competitive advantage and set off an economic arms race or perhaps even literal arms race of a kind that we haven’t seen. I hesitate to say, “Oh, that’s definitely going to happen.” I’m just saying it’s a possibility that makes a certain kind of sense.
Ariel: Do either of you have ideas on how we can continue to advance AI and address these divisive issues?
Iyad: There are two new tools at our disposal: experimentation and machine-augmented regulation.
Today, [there are] cars with a bull bar in front of them. These metallic bars at the front of the car increase safety for the passenger in the case of collision, but they have disproportionate impact on other cars, on pedestrians and cyclists, and they’re much more likely to kill them in the case of an accident. As a result, by making this comparison, by identifying that cars with bull bars are worse for certain group, the trade off was not acceptable, and many countries have banned them, for example the UK, Australia, and many European countries.
If there was a similar trade off being caused by a software feature, then, we wouldn’t know unless we allowed for experimentation as well as monitoring – if we looked at the data to identify whether a particular algorithm is making for very safe cars for customers, but at the expense of a particular group.
In some cases, these systems are going to be so sophisticated and the data is going to be so abundant that we won’t be able to observe them and regulate them in time. Think of algorithmic trading programs. No human being is able to observe these things fast enough to intervene, but you could potentially insert another algorithm, a regulatory algorithm or an oversight algorithm, that will observe other AI systems in real time on our behalf, to make sure that they behave.
Joshua: There are two general categories of strategies for making things go well. There are technical solutions to things and then there’s the broader social problem of having a system of governance that can be counted on to produce outcomes that are good for the public in general.
The thing that I’m most worried about is that if we don’t get our politics in order, especially in the United States, we’re not going to have a system in place that’s going to be able to put the public’s interest first. Ultimately, it’s going to come down to the quality of the government that we have in place, and quality means having a government that distributes benefits to people in what we would consider a fair way and takes care to make sure that things don’t go terribly wrong in unexpected ways and generally represents the interests of the people.
I think we should be working on both of these in parallel. We should be developing technical solutions to more localized problems where you need an AI solution to solve a problem created by AI. But I also think we have to get back to basics when it comes to the fundamental principles of our democracy and preserving them.
Ariel: As we move towards smarter and more ubiquitous AI, what worries you most and what are you most excited about?
Joshua: I’m pretty confident that a lot of labor is going to be displaced by artificial intelligence. I think it is going to be enormously politically and socially disruptive, and I think we need to plan now. With self-driving cars especially in the trucking industry, I think that’s going to be the first and most obvious place where millions of people are going to be out of work and it’s not going to be clear what’s going to replace it for them.
I’m excited about the possibility of AI producing value for people in a way that has not been possible before on a large scale. Imagine if anywhere in the world that’s connected to the Internet, you could get the best possible medical diagnosis for whatever is ailing you. That would be an incredible life-saving thing. And as AI teaching and learning systems get more sophisticated, I think it’s possible that people could actually get very high quality educations with minimal human involvement and that means that people all over the world could unlock their potential. And I think that that would be a wonderful transformative thing.
Iyad: I’m worried about the way in which AI and specifically autonomous weapons are going to alter the calculus of war. In order to aggress on another nation, you have to mobilize humans, you have to get political support from the electorate, you have to handle the very difficult process of bringing back people in coffins, and the impact that this has on electorates.
This creates a big check on power and it makes people think very hard about making these kinds of decisions. With AI, when you’re able to wage wars with very little loss to life, especially if you’re a very advanced nation that is at the forefront of this technology, then you have disproportionate power. It’s kind of like a nuclear weapon, but maybe more because it’s much more customizable. It’s not an all out or nothing – you could start all sorts of wars everywhere.
I think it’s going to be a very interesting shift in the way superpowers think about wars and I worry that this might make them trigger happy. I think a new social contract needs to be written so that this power is kept in check and that there’s more thought that goes into this.
On the other hand, I’m very excited about the abundance that will be created by AI technologies. We’re going to optimize the use of our resources in many ways. In health and in transportation, in energy consumption and so on, there are so many examples in recent years in which AI systems are able to discover ways in which even the smartest humans haven’t been able to optimize.
Ariel: One final thought: This podcast is going live on Halloween, so I want to end on a spooky note. And quite conveniently, Iyad’s group has created Shelley, which is a Twitter chatbot that will help you craft scary ghost stories. Shelley is, of course, a nod to Mary Shelley who wrote Frankenstein, which is the most famous horror story about technology. Iyad, I was hoping you could tell us a bit about how Shelley works.
Iyad: Yes, well this is our second attempt at doing something spooky for Halloween. Last year we launched the nightmare machine, which was using deep neural networks and style transfer algorithms to take ordinary photos and convert them into haunted houses and zombie-infested places. And that was quite interesting; it was a lot of fun. More recently, now we’ve launched Shelley, which people can visit on shelley.ai, and it is named after Mary Shelley who authored Frankenstein.
This is a neural network that generates text and it’s been trained on a very large data set of over 100 thousand short horror stories from a subreddit called No Sleep. And so it’s basically got a lot of human knowledge about what makes things spooky and scary, and the nice thing is that it generates part of the story and people can tweet back at it a continuation of the story and then basically take turns with the AI to craft stories. And we feature those stories on the website afterwards. if I’m correct, this is the first collaborative human-AI horror writing exercise ever.