Soc(AI)ety Seminars, Part 4: Algorethics, Potentiality and Challenges in the Age of AI

Explore the possibilities and challenges in ethical governance of AI through algorethics. Algorethics is a term that has been developed since 2018 to denote the need for a study dedicated to assessing the ethical implications of technologies, particularly artificial intelligence. This field of study focuses on issues such as transparency and accountability of algorithms, data bias, and accountability. The goal of algorethics is to ensure competent and shared scrutiny of the processes through which relationships between technology, society, and individuals develop. This is especially important at a time when the widespread use of artificial intelligence can have significant consequences for society. Algorethics seeks to guide data scientists and researchers to build artificial intelligence systems ethically to benefit society as a whole.

Brought to you by the Lucy Family Institute for Data & Society and the Notre Dame Alumni Association.

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Transcript

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Sometimes we use words without thinking so much. What does it mean when we say something? And if we talk about ethics and technology, probably we give for a sure what does it mean, but it's not so clear. if you take a hammer, which kind of ethics could be inside a hammer? It's designed to work with a purpose. It's designed to work in one way. So in which way we can take together ethics and technology? when I make this question to my students, I was used to be really provocative and I take the liberty to do the same things tonight. And I show this kind of picture. On the left side, you can see Fifth Avenue, New York on an Easter morning on one of the first year of the last century. Okay, the fact that it was Easter was incidental, yeah? The second one was 13 years later, same place, same picture, but you can see a difference. On the left one, there are no cars. On the right one, there are no horses. I use, I am used to ask to my students. What is better and what is worse? we are too many here to have this kind of game. But let me try to summarize some of the ideas that probably you are having here. If you are in a business school, probably you are thinking that if you was in the supply chain of the horses, Things are really worst. But, if you are in the supply chain of the car, then you find a job. It's not anymore the needing of a stable, but probably selling tires, oil, and things like that. another perspective that you could have could be about positive innovation that was given by the car, because with car you can proceed fastest than not by horses. actually, I don't want to disappoint you, but, an horse is a self driving machine that can't get by, a car needs humans, and the average speed in New York dropped down. The second perspective. That you could have is that probably, after, all the environmental issues that we know, we know that probably carbonization of society bring a lot of, negative effects. my job is to teach in university, so I have to be fixated on the tails. And I found this number of Apple Magazine, Appletons Magazine, January 90 0 8, that say that the last summer, 20,000 New Yorker died for the mosquitoes and infection bringing by mosquito, by the poor, the horses. in short term, it was a huge improvement to have car instead of horses. and what we can say? the idea here is not that we cannot say what is better and what is worse. The idea is that when we talk about ethics, this is not the correct question. The question is not what is good and what is bad. What is better and what is worse. Because we have to change the question to understand what does it mean to have an ethical approach to technology. And the idea is questioning innovation to understand the social impact of innovation on different class of population in a complex social system. and so what, how we can define ethics of technology? to answer to this question, let me introduce an example from the past. The first example that I would like to introduce you to you come from a paper published in the 1980 from Landon Wiener that was called Those Artifacts Have Politics. Landon Wiener, and let me say that then there was some criticism on the Wiener position and so on, but it's useful to have the right perspective, was used to analyze an improvement that was made in New York, Manhattan. Wiener read a huge thousand page book written by Robert Caro. That is one of the best 100 non fictional books in the U. S. market about the life of a really famous politician in New York that was Robert Moses. Robert Moses was the politician that simply shaped Manhattan as we know today. The huge infrastructure was made by Moses. one of the infrastructure that Moses was really proud of was a parkway A highway that was used to connect Manhattan to Long Island and especially in Long Island, one of the best natural parks, Jones Beach. this is a little bit criticized if this is the real reason or not. But what London winners say, reading this thousand page book on the life of Robert Moses, is that Moses has some clear political ideas at that time that today are unacceptable, but at that time was enough to make it active in shaping the city. The idea that Moses has that the best part of population has to be kept for the best part of the city. The best part of the city is for the best part of population. And here come the really unacceptable things. For him, the best part of population was the white middle class. and now the idea was, in which way we can cap Jones Beach just for the white middle class. The first thing was without building any public transportation system. There was no public transportation system. And here comes the second thing that Landon Winner used to describe what is the approach of ethics of technology looking at innovation. the bridges. Over the parkway that looks like every other bridges, concrete, and asphalt, you can discover reading these thousand page books that are built two feet lower than the standard. A bus cannot commute on the street. Only the owners of a car can go to Jones Beach. That means, at that time, only white middle class. And here arrives the brilliant conclusion of, actually London Winners. Every technological artifact. is a displacement of power, is a form of order. So when we talk about ethics of technology, we are not talking about something that has to decide what is better and what is worse, but we have to acquire a style in questioning technology. So the difference shaping of power than an introduction of technology inside a society produce. And the goal of ethics of technology is to offer to the different stakeholder The element to have an active political decision making system on innovation. this is something that applies to every single kind of technological layer. Because every time that you use a smartphone, every time that you use a computer, someone brought something that is really effective, not less than the concrete bridge of Moses, to give you a sense of power. The IT guys that brought all this, If this, then that makes some choices that make an ordination that give an order that displays the power behind that kind of screen. And so this kind of question is what we have to question in technology to let surface the difference force behind technology. But now let me do another example, because not all the technology are the same. We have some form of technology that we can define as a special purpose technology. The majority of tools that you use in your life is a special purpose technology. You need to not forget something and you develop a pen. The pen is a special purpose technology. then we can have an evolution. Pen can become a typewriting machine, can become a computer, can become a laptop, can become an iPad, can become a tablet, can become a smartphone, can become the next step of evolution. But there are moments in the history of the human beings in which we develop a technology That is not useful to do something. But that has the ability to change the way in which we do everything. This kind of technology are general purpose technology. in the academia, and as an academician I have to tell you, we are discussing if the wheel was the first general purpose technology. I don't want to enter inside this debate, but try to think about steam power, chemical power, or electricity. Electricity is not used to do something. But today, it's really difficult to find tools that do not work without some kind of electricity. AI is the same thing. AI is not used to do something, but it's a general purpose technology that is doomed to have and place in almost everything that we will use in the future days. The AI is the technology that could be the most general purpose technology. we saw that every time that we develop a technology, this is a form of order and a shaping of power. What happens when we have a general purpose technology? let me see again from an example from the past. The guy that you see on the left of the screen is Samuel Insoo, an Irishman, really proud of himself. Come, that come to United States and was behind the General Electric Company. He was the man that Simple was behind the fact that we start to use, produce, and consume electrical power. And his philosophy was, let's democratize it. We lower the price, much more people acquire it, and then much more people will use that kind of technology. It's the same philosophy that is behind the gigs on your mobile phone. We lower the price, you will use more gigs, and everything will become connected. But, it's not the only model that exists. The right one that you can see, I already tell you that as a professor, I go inside the archive and look for details. It come out from Russia. 1905, and was 19, no, a little bit later, and it was the first five year plan of Lienin. The name was Goel Aeroplane, and it represents a sovietization of the republics through distribution of electrical power. So when we look at general purpose technology, there is another layer that we have to see. That is the horizon in which we produce technology, and that will be effective in applying the technology to the society. It's not, without meaning, the fact that today we see a huge conflict between what we can call a Western model to democratize AI. Another model that belong to non democratic country in the planets. a general purpose technology is not only something that shape the power and give an order to society, but it's also something that include a view of the world, or to use a German philosophic term, a Weltanschauung, a vision of the world, and a vision of relations. And so Landon Wiener gave us the perspective that we would like to include in analyzing AI and in producing an ethical reflection on artificial intelligence. Voila! I have a difficulties here now because AI is a lot of things. Let us focus on the last frontier of AI, especially what we know with large language model. And we would like to see in which way this kind of technology could impact or are impacting the world to let you see which kind of power could be inserted in society. To do that, we have to understand what is language. What is the use of language inside society? I don't want to disappoint you, but we are not the only species that communicate on the face of the earth. Almost every species are able to have a communication. ethologists told us that there are monkeys that they do the, they shout. the meaning of lion is coming, simple to steal the banana, this is really Italian way to say steal, to steal the banana, and sorry, intercultural adaptation, and to steal the banana to the competitor. We are not the only species that lie, that's impressive, but we have another kind of singularity, nom chomsky. All the linguistic studies of the last century show us that our language, it's really unique because we are a syntactical. You can do what you want, but you have to express yourself with a subject verb, an object, the pho lot sentence that you learn when you learn English well, that ability is just of our species. We are the only species that is able to communicate in a syntactical way. Noam Chomsky make a lot of study on that. We know also the limitation Noam Chomsky studies. But that perspective Tell us a lot of things, but not everything that is needed to understand language as a technology. Because, we handle language in that syntactical way because, like Chomsky said to us, our brain is able to understand in that way. Probably you see some old and dusty documentary in which there are people that is talking with monkeys, and monkeys can express themselves. I would like red candy. Things like that. that study don't say all the truth, because for that monkey, object and verb are the same things. The monkey can use in a different way. We can't. There are a lot of studies, really interesting, that show us that we cannot make some think of mistake when we speak. when I was here as a PhD student in Georgetown, I'm a young friars, I went to the Italian community. A lot of people love me and I eat so much, but I know that you understand what I mean. But, there was the old Italian migrant that after 40 years in United States still say Orangio instead of orange. In Italian it's arancio. They make that kind of mistake, but no one is changing the subject with the verb. It's hard written in our brain. this is a huge and interesting thing about language. But do not say all the truth on the language. Try to be back to the hammer that I talk about, when we was to start. If I approach with this Chomsky style to the hammer, I have to say that the hammer has an handle. This is a really Italian way to explain things with hands. Sorry for that. Because I can handle the hammer. It's interesting. Language is syntactical because my brain can handle it. What is a hammer used for? That's not saved by the handle. You need something else. And now the question is, what is the language used for? Why do we use so much mental energy, cultural stress, and so on, to learn a language? the answer is really intriguing. Because if I say to you, I am sad, my words are allowing you to view something that is invisible. My inner state. So the language is the tool that make it visible the invisible. is the ability to instruct the imagination of another member of my species. Something that an Orango can't do it. Something that is not possible in other species. We know that Orango can teach to other monkey how to do tools, but they can only show it. I'm not telling that when you watch YouTube in a tutorial, you are downgrading yourself to a monkey level. Because this is a useful things for language, the, a communication that show you how to do things. And it's a really practical things. But, Bernard Russell, United States philosopher, was used to say that not dogs can tell you that they was son of too poor but good dogs. What does it mean? That if I talk you about my father, about my grandmother, My language is able to show you something that you are not able to see. I have a history, I have a past, because it is visible now with languages. I can dream a future because this is visible with the language. So the language is a so powerful tool because we invented with the language the same possibility to have an invention. okay. I'm also a teleogian. It's so impressive that we talk about the gospel, the language that make visible the invisible God, but I don't want to go in that direction. We go too far. But it's impressive as a human species. with language, we have not only a history, we have also me. We can build the core element of our coexistence. Think about what does it mean, the flag. Think about what does it mean, the identity. Think about what does it mean, your personal family history. It's something that gives to you an identity. With languages, we can express something that is invisible. if you have a cat. A cat is wonderful because the cat is able to survive. The cat knows what it can hit and what it cannot hit. if you would like to know what is edible, what is not poisoning you, you need someone else that tell to you. A cat has an instinct to, to know if something is possible to do or is not possible to do. You need language. All the law students that are here know that it's thanks to language that the law exists. All the journalist students here know that it's thanks to language that the stories are visible, also to people that are not present at the moment. With language, we can express ethics, we can express law, we can have an ordained society. let me say that. Language is not a special, it's not a general purpose technology, there are no such thing as that. Otherwise you never use the fax, probably, let me see your face, you never see a fax. But you never use an email, a WhatsApp, a messages, because there are no such thing as a general purpose technology for languages. That means that evolution in language produces an evolution on the human condition. And we know at least one big evolution that changed forever what we are during the history. And here comes the question. Are we weird? the answer is yes. In the sense of Western, educated, rich, industrial, and democratic. Welcome to What We Are. This huge book, sorry I found only the Italian, the Italian front space, but it is an English book, show with a huge amount of data, that when we start to print the language, we change it forever our mentality. We are Western in the sense that we are, has, as a unity that believe in an instruction. We are educated, and you know we are in a university. We are in a rich country that has an industrial entity and democracy, and all these elements, arise from the story that we have with language once it was printed. The book is marvelous, eh? You can see the place in German where with the Lutheran Reformation, they start to change the attitude with the reading of the book. And they change totally the behavior and the mentality. Just to give you an example, as Weir people, as a Western people, we are used to have one sense that is the sense of guilty. You feel guilty. this is not something for the Lent, it's a standard category. What does it mean to feel guilt? I say to myself, you have to go three times a week to the gym. You don't go to the gym, and you can see, and you feel guilty. You feel guilty. You miss your standard in doing something. Welcome to weird people. Non weird people, they don't have guilty sense. Thanks. They feel ashamed if someone of you, like you, or someone of your family do something that is not appropriate, all the family feel ashamed. The difference between these two radical attitude come from the relationship that we had with languages and especially by the printing press. at that point, it's important for me to highlight what the changing on that technology produced in the past. Look, I'm preparing you to arrive to this moment in which, like now, we have a computated language. And I will ask to ourselves what will change in our identity and understanding. But before that, let me show you what happens when we start to print languages. the first things that happen is that we start to try to analyze reality in a really different way. There are wonderful book, Eisenstein, she's a, an anthropologist. She teaching in United States. Ong, he is a Jesuit. both analyze what happened with the invention of the press system. if you look at really whole book before the pressing, there is no space, there is not front page. Everything was mixed. At one point, when we start to print things, we start to give an order, geometrical order. And we start to understand space in a really different way. Before the invention of the press, left side, you can see the map. The map has not an understanding of reality or space as a quantity, but as an equality. In the center there is Jerusalem. The core point for the fate, and then there is a lot of place put here and there without any real distribution according to the surface. The right one is a Mercator projection, one of the first map, and you can see that we start to define the space as a neutral place in which there are water, in which there are land, and things like that. If you go to the ancient philosophy, reality was made by different qualities, land, air, fire, and things like that. this kind of changing gives us a new approach to the space. But, printing and other understanding of reality change also the perception of time. On the left side, you can see how was the time before the invention of mechanical clocks. That's simple, it's coherent, it's the same times of the printing press. the time was given by the prayer during the day, and you have to pray 12 hours during the day. But we live in a northern hemisphere, that means that the number of hours of light in the winter It's shorter than the number of hours of light in the sun. So the 12 hours of prayer was really flexible. And in the Catholic monastic tradition, the same effect remains in Rome, huh? There is no delay in Rome. The time is really flexible. But, the number of time was different. In the Catholic tradition, we, you have to simple, fast, until the ninth hour of the day. In Latin, it was non, non, probably in your prayer book, it's equal to 3:00 PM but no, if you go north, if you go to London, non-Latin become noon. Midday time was a quality before and after Christ, not a quantity. Then We developed that kind of tools that the name was KappaBand and is a way to use the micro oscillation of a pendulum to give to a time something that makes it visible. The visibility of the invisible allows us to count the time. And we have another transformation, and the other transformation was the moving from the Roman number to the Indo Arabic number. That give us the ability to view what we was measuring of reality. the last thing is this. I found it in the, in an England library, this competition between two way to calculate the reality. On the right side, you can see the old way. Abacus Absti in the right side number. The algorithms, so the algorithm start to become the quantity that allow us to measure the reality. When we change the language, when we change this radical technology, we can imagine in a different way, reality, we can change deeply our culture. with the invention of that, with the using of that number, with the changing of understanding of time and space, we changed forever what we saw about, and what we understand about reality. at this point, we have to face reality. The last innovation that come from artificial intelligence, because probably the most interesting things that arise from the last frontier of artificial intelligence is the ability of artificial intelligence to handle language in a way that is the same way that we do. We have not only printed language, now we have computed language. GPT. Models are machines that can handle language in a way that we were not prepared to do. And this kind of new way to handle, as a general purpose technology, the language, happened in a tension between two different models to distribute the system inside the world. but so at this point, I have to ask you, which kind of disposition of power is this? What is the effect in society of this kind of innovation? to answer to this question, I have to follow up a little evolution, of what happened inside the introduction of this new way to understand language. Everything arise when we invented a concept that is the concept of information. Information was developed during the World War II by a man that the name was Claude Shannon. And it's interesting and probably you studied that information was a brilliant concept that allowed Shannon to make possible to transmit messages. from Washington to London. It is the opposite of the work that was made by Turing when he would like to decipher a message that from Berlin go to the different military bases. but the most important thing is the application of information. the first application of information made after the war by Shannon was with a little mechanical mouse. You can see, this is a keyframe from a dusty and grainy documentary that you can find on the internet from Bell Labs. So Shannon made this mechanical mouse and made a wired labyrinth. he lived the mechanical mouse in the labyrinth. Every time that the mechanical mouse Hit a wall, there is a click inside the relay, and the mouse makes a rotation of 90 degrees. So hitting the wall after hitting the wall, the machine was able to find the exit from the library. information, and this is the core element of languages, because it's a language without any other meaning, that the meaning inside it, 0 or 1, produces a function. A wonderful tool that is a tool that changed forever the machine that we developed with the first Industrial Revolution. The first Industrial Revolution allowed us to have a machine that was able to surrogate the muscular power of people. Now this machine can acquire by us an hand, find the exit from the labyrinth, and find the means to, to produce that kind of hands. That kind of machine show a kind of intelligence. So information used to control the machine produces a new kind of machine that is an intelligent machine. Claude Shannon made this little invention in 1950, almost. it's interesting that kind of invention hit the market in the early 2000s with the name iRoomba. When we were able to put everything inside the machine and you have not to wire all the houses. this is to say that we have an intuition on things then they hit the market later. But the man that gave a scheme to what Shannon was used to do was the second man here, Norbert Wiener. And Norbert Wiener simply defined the way in which we can use information, this new kind of language, 0 and 1, to control things. The idea was the cybernetic loop. We put a sensor in the front of machine, the sensor give a signal from the reality that sign is an information that with a cybernetic loop change the behavior of the machine. We are so used to that kind of using information that we didn't notice anymore. Last time that you cross the door of an elevator and the door didn't kill you, it's because you interrupt a light beam that was the sensor and the door come back open without killing you. It's interesting. And you have to know that Norbert Wiener was touched by the first use that kind of system produced in society. We was during the Cold War and the Russia. treaty to United States need a military jump up in the system. So if you see an old documentary or an old movie on World War II on anti air artillery, you can see three men to every pieces. One is looking where the airplane came, one is regulating the direction, and another one is regulating the height of the pieces. But if you use, A human being, like a sensor, you can use two clubs and one man on the piece, it's enough. Norbert Wiener has a crisis, and he wrote a book, The Human Use of Human Beings in a Cybernetics Society. Ethics is coming, eh? With these new kind of languages. What is the use of human beings in relationship with the machine? But the most important things that arise from this new step of languages made by zero and one come from a woman. Like always in the history of the human beings, women are the ones that change the game. The name was Margaret Mead, and Margaret Mead that was an anthropologist, brilliant anthropologist, that really had the courage to do things that no other people was able to do, started to think to this concept of information in social spaces. And she start to say, I can use the concept of information also for describing things that are not in other way explainable. So I can imagine that every time that something happen in your body, there is an information system that produce a changing with a feedback, with a loop of what is happening in your body. Welcome to the Theory of Systems. I can use the same thing to explain what's happening inside society. If we are an herd, if we are a group, signal among us can produce changing in our behavior. And at that point, Margaret Mead used this idea of information to produce a changing in what we understand. On human being condition and in what we understand in social relationship. Because before, to explain why you was here, we have to use some strange things, philosophically speaking, that was the final causes. You come here because you would like to come here freely. with Margaret Mead application of cybernetic to social process, We can cancel these strange and difficult things that are final causes, like freedom. And we can rewrite everything with a circular causation. A is causing B, that is causing C, that is causing A. We can avoid to talk about freedom, and we can have a cybernetic approach to society. We can control society. So the using of this new kind of language, digital language, In society, produce the idea that you can simple skip what we call as freedom. Cybernetic loop on the left, the idea of using a sensor between the machines and reality that change the behavior of machine. Thanks to the language of information. The crisis on Norbert Wiener, the human use of human beings, cybernetic and society, the brilliant intuition of Margaret Mead, that simple extend this idea from engineer system to every kind of human system and human relationship. it's at this point that this kind of idea come to Europe, and we have two different kind of reaction, a reaction. One line of reaction happen in French. I cannot go deeper inside that kind of reaction, but the French people start to think that cybernetic was the perfect machine to run a state. With information, we can run a state without needing of election and other things. French mentality, I'm Italian, I don't love it. thank you, Em. I'm used to be a professor. If you still laugh when I say stupid things, I didn't lose you. you have to know how to get by. But the most interesting things It happened when a German philosopher, Martin Heidegger, read the book from Norbert Wiener. Martin Heidegger is a German, another category that is really well loved by Italy. And like every German, and like a huge philosopher, it was used to say that you can think just in two languages. Greek, like the first philosopher, and German. No other language. So when you read cybernetic loop, loop. What is loop? English. Bad. Cybernetic, that has a root from Greek, kyber, that mean control, he love a lot. In this little conference with a really apocalyptic title, like the one that the er, that their philosophy, the end of thinking in the age of philosophy, he was, analyzing what does it mean to use information in society. the idea of Heidegger was really brilliant, if you remove this typical German attitude. If I put human beings and machine on the same level through the information, I produce a doubt. Is it the man that work as a sensor for the machine and control the machine, or is the machine that work as a sensor and control the man? last time that you see a young boy, or a young girl, on the street. this is a cybernetic element. My finger is the sensor on the screen. Is it my finger, is it the finger of the young, of the kid, that is controlling the display? Or are the notification of these things that are controlling the kids? Welcome to the impact of societal information as a language. The impact of information as a language in society has to be understood as a problem of control. And this is not different from the problem of the bridge on the parkway of Moses. It's a matter of control in society. This is the space of ethics. And the most important things arise from the last knowledge that we had about the human beings. Let me focus on thinking fast and slow of the Nobel Prize recipient, Daniel Kahneman. Daniel Kahneman showed that our rationality is not one system. We would like to be rational. But we work, actually, with two systems. The first one is called System 1, And is an intuition and instinct system. I'm sorry, work 95 percent of time in which we are awake. Is unconscious, fast, associative. Is like an automatic pilot. Last time that you drive your car and you was talking with someone on your right, you was using System 1 for all the ladies in the room. Last time that your husband start to tell you, yes honey, yes my dear, yes, I love you, was System 1. 5 percent of time we are used to use another system that is System 2. That is the most rational system and thinking that take effort, is low, is logically, lazy, and undecisiveness. So let me do with a metaphorical example. Let's move to sport. we have this young champion in Italy of tennis, Sinner, he just won the International Australian, Slam. And when you have a service in tennis. 80, 100 kilometers per hour, and seen with a brilliant movement, put the ball in that angle and it make a return ace, his system won. He didn't think a lot. He did it, and he won. When we have Garry Kasparov, that's playing chess, when you play chess, you have to think a lot. You make a movement after a lot of time. That's System 2. I don't know if you never go to walk with a friend of you. You go, for example, to make some tracking, no? And you walk and talk. If you are Italian, you walk and talk with the hands, eh? walk and talk. At one point, you stop, and you have to explain things. Welcome to the shifting from System 1 to System 2. Welcome to You are not anymore able to do two things. You have to be concentrated. why is it so important how we work? Because, Kahneman told us that repeated experience Clear display, primed idea, and I'm sorry, good mood, give us a sense of easiness that feel us familiar, feel true, feel good, feel effortless. So let allow us to use system one. About the good mood, he make an experiment and he discover that the judge after a coffee 75 percent more possibility to give freedom on parole. So just in case he was in trouble, bring with you a cup of coffee. It works also with professor, just in case. and what does it mean? That the speaking machine, that AI, could be a system zero that ignite only system one. Because the clear display and the easiness of data that are given to us From that kind of machine could allow us to live like with an automatic pilot. without thinking too much to our choices. And I'm sure that all the people here that are used to work with user experience know what is called choice architecture. So using this idea of priming system one to drive the choosing of the people. And why this is ethically important? Because, we know a crisis that simple shake our Western society during the last century is the crisis of normativity. We come out from modernity with Immanuel Kant. Probably you can recall from philosophy classes that Immanuel Kant was used to say, the sky with star over me, the moral law inside me. We finish the modernity with this idea of moral law as the best thing that as human beings we can do. Then strange things happen. We have the World War II. We had the Nazi suppression of Jewish people. At a Nuremberg process, we discover the horrible things that this moral duty can do. Hannah Arendt, when Eichmann was captured, got to the process in Jerusalem. And Eichmann, the head of Nazi that signed out the law to kill six million people, defend himself telling, I have to kill them because it's the law. Wow, is it the law still positive? Is it the law still good like when Ant gave us this idea? More than that, 1976, Paris, Collège de France, Roland Barthes start his lecture telling to everyone, Look, the language is fascist. Not because not allow you to say, but because force you to say. After the subject, you need the verb. After the verb, you need the object. So the same nature of our language, the same normativity in our language, is too strong to be accepted. Would you like to see what happens on the street? We move from traffic light, cann normative direction to round circle, serve yourself. And so in that way, we start to say that the normative action are not anymore, acceptable in society. but we know very well that a society without, some kind of normativity is not a workable society. And at that point, help us another Nobel Prize winner that discovered a really interesting effect that information can have a human beings, giving a lot of reason to Norbert Wiener when he say the human user, the human being in society. the effect was nudging and nudge theory. I don't know if you know what is the nudge theory. I tell you the way in which way they discover the nudge theory. It's not really a polite argument, it's the history. You have to put yourself in one of the biggest European airports, Schiphol Airport. Schiphol in Amsterdam is a huge European airport with a lot of passengers every year. And they have a problem. Cleaning the men's toilet costs, I give you a number just to give you a sense, 2 million every year. Cleaning the women's toilet costs 1 million. The man can understand why you run and things like that. you can have a normative approach. Keep clean. More normative approach, you write bigger. Keep clean. You can have a huge normative approach. Keep clean. Nothing happen. they paint a little mosquito on the toilet. And the price of cleaning man toilet dropped to 1 million. Our lady, this is a huge insight on main brain, but we was able to fix something that normally speaking, we was not able to fix. We can change the behavior of people using some kind of information. Probably the best use of this kind of system come from a little, a little county in Arizona. They was, on the street in which people was used to run. And they have a lot of traffic trap, but they don't work. People start to continue to run. At that point, they make a huge panel. All the ticket of today will be given to one of the drivers that drive under the limit. The number of infractions information, given a human system, is able to change the behavior of the human system. AI is the perfect system to change and control our behavior. The speaking AI. This is the huge ethical problem behind the dropping, the deploying of AI inside society. This is what Margaret Mead brought in an interview in 1976. The title of the interview was for God's sake, Margaret, because it was too strong. The using of information, it was a solution to the problem of purpose. From Aristotle on, the final causes has always been the mystery. The wall of logic would be, have to be reconstructed for recursiveness. A cause B, that cause C, that cause A. When you see some kind of control of population with AI, like in some totalitaristic state, Welcome to the problem of using information as a tool of control inside the social system. And so here we are at the end of my presentation and also at the end of the point. We cannot remove the machine from our society. We don't want to remove the machine from our society. It's a too huge economical and helping factor for every one of us. But we have to consider the fragile part in relationship with the machine. very much. That is, the human beings. And to tell us that human has to keep in the loop, that human has to be in the center of designing this kind of relationship between human and machine, I propose this new word that is algorethics. So now it's time to write a new chapter of this book of ethics. A book in which we discuss All the situation in which our freedom has to challenge with reality. this new chapter is not a new ethics. It's a new chapter has to be written by us. We have to write that, but has to be executed by the machine. Algorithm. Algorithms. So it's now time. To have this kind of guardrail, ethical guardrail, that can protect the human being, that can allow the human being to flourish in this new age of language in which we are moving to a computated language that will transform some of the core elements of our self understanding. What we are, what we like, what we would like to do. will be something that we can achieve in our relationship with the machine. So this is the challenge. This is the human condition. This is the new stage of human language. The way in which we will become women and men tomorrow, it depends on the choice that we make today. Welcome to Algorithms. Thank you.