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Nexos entre tecnología y filosofía: el caso específico del ecosistema del metaverso: Categorización filosófica de términos tecnólogicos desde la Suma Teológica de Santo Tomás
Abstract
El desarrollo de la tecnología y de la inteligencia artificial provocan desde hace años preguntas éticas y antropológicas. La Suma Teológica de Santo Tomás permite categorizar términos tecnológicos y establecer ontologías en clave filosófica. Con esta metodología de la Suma se va a estudiar aquí el término “metaverso” y sus implicaciones éticas. El artículo aporta además una revisión sistemática de literatura científica para elaborar un mapa de conocimiento desde un punto de vista cualitativo y cuantitativo que visibilice el impacto de esta terminología emergente en la investigación.
Se discute el problema del límite ontológico de la Inteligencia Artificial y del transhumanismo en contrastación con la ontología del Homo sapiens. Más allá de la llamada integración exógena o endógena (con sus prototipos respectivos, el androide y el ciborg), el escenario de una singularidad tecnológica parece materializarse en entidades que sintetizan biología y tecnología, por ejemplo, mediante una descarga o transbiomorfosis que traduzca las redes neuronales de nuestra mente a la memoria de un ordenador. Se trata de una hibridez que nos avisa sobre el advenimiento de nuevas especies que podrían dejar atrás al Homo sapiens. Si la síntesis ser humano/máquina es el límite deseado por el programa transhumanista, dicho límite parece haber cruzado, a su vez, el propio límite ontológico de lo humano, sobre el que hasta ahora se habían puesto más o menos de acuerdo –cada una presentando sus propias cartas- la ciencia, la filosofía y la religión.
Desde hace ya bastante tiempo existe una tendencia a afirmar que el derecho o las normas de diferente tipo no son adecuadas o aplicables para las diferentes nuevas tecnologías que van apareciendo de forma continua (computación en la nube, big data, Internet de las cosas, robots, inteligencia artificial...). Este trabajo intentará dar la vuelta a ese razonamiento y, centrándose en la inteligencia artificial, tratará de plantear criterios adecuados para que esa tecnología y muchas otras sean desarrolladas y aplicadas de forma adecuada a los derechos fundamentales en general y a la privacidad en particular. Dentro de esos criterios se analizará lo que debe aportar la explicabilidad de la tecnología mencionada (requisito introducido por diferentes grupos de expertos) y se profundizará en algunos conceptos adicionales como la posibilidad y la necesidad de controlar (hasta el punto de poder detener en cualquier momento un sistema de inteligencia artificial) y de auditar sistemas de inteligencia artificial. Para realizar la mencionada profundización se recurrirá a lo que se conoce como objetivos de protección (disponibilidad, confidencialidad, integridad, transparencia, no encadenabilidad y capacidad de intervenir) y a los principios de la ciberética, incluyendo una referencia especial a la sostenibilidad y a la resiliencia de este tipo de sistemas.
According to Clifford Geertz, the purpose of anthropology is not to explain culture but to explicate it. That should cause us to rethink our relationship with machine learning. It is, we contend, perfectly possible that machine learning algorithms, which are unable to explain, and could even be unexplainable themselves, can still be of critical use in a process of explication. Thus, we report on an experiment with anthropological AI. From a dataset of 175K Facebook comments, we trained a neural network to predict the emoji reaction associated with a comment and asked a group of human players to compete against the machine. We show that a) the machine can reach the same (poor) accuracy as the players (51%), b) it fails in roughly the same ways as the players, and c) easily predictable emoji reactions tend to reflect unambiguous situations where interpretation is easy. We therefore repurpose the failures of the neural network to point us to deeper and more ambiguous situations where interpretation is hard and explication becomes both necessary and interesting. We use this experiment as a point of departure for discussing how experiences from anthropology, and in particular the tension between formalist ethnoscience and interpretive thick description, might contribute to debates about explainable AI.
Se reflexiona sobre las telecomunicaciones como poder y el riesgo de manipulación social por las TICS. Se reivindica el humanismo digital. Se muestra que en el ser humano subsiste un interior o reducto personal, que merece respeto y resiste a su control por procedimientos tecnológicos. Por último, se proporcionan pautas prácticas para contrarrestar, mediante la prudencia y los valores asociados a esta, las derivas totalitarias de estos medios, gracias a enseñanzas de Gracián en torno a lo inter-personal.
The Metaverse is a pervasive expression of technological culture whose impact will be global. First, through knowledge, then through social, and now through geo-spatial, AI (the foundation of the Metaverse) will connect all entities on Earth through digital means thereby creating a three-dimensional informational and experiential layer across the world dubbed the Metaverse. The Metaverse has four characteristics: augmented reality, lifelogging, mirror worlds, and virtual reality. From the standpoint of Christian cultural engagement, a contextual theology has yet to be developed. In the work that follows, the Metaverse is engaged through a combination of contextualization and wholemaking from the standpoint of posthumanism and mysticism. The study focuses on evolutionary wholemaking as identified by Teilhard/Delio, while being guided by Bevans’ five (early) models of contextualization. The method of contextual wholemaking enables new ways of seeing, embracing, communing, complexifying, and creating within the four spheres of the Metaverse. After exploring the nature of the Metaverse in the first half of the paper, insights were gathered from the dialogue between contextual theology and culture and discussed in the second half of the paper.
La tecnología digital, que aparece en los años 80 y se consolida en la década siguiente con la llamada «tercera revolución industrial», ha transformado no solo nuestro entorno cotidiano, sino también la forma en la que producimos y experimentamos la obra artística. El arte digital, una subcategoría del llamado «arte de los nuevos medios», presenta múltiples formas y está en continua evolución, paralela a los dispositivos que la posibilitan; pero su comercialización en el mercado del arte contemporáneo resulta compleja, pues las obras digitales presentan una serie de características como la desmaterialización, la obsolescencia y la reproducibilidad que pueden ser consideradas poco rentables por los coleccionistas.
Pese a esto, en los últimos meses la venta de algunas obras de arte digital, a las que numerosos textos se refieren bajo el nombre de «criptoarte», han aumentado notablemente, alcanzando las primeras cifras millonarias en las casas de subastas. El éxito comercial de estas piezas se debe a que, junto con el archivo de la obra, incluyen un tipo de certificado criptográfico, los non- fungible-tokens o NFT, que recogen los datos de la obra y los inscriben en una cadena de bloques o blockchain; transformando una obra múltiple y difusa en un ítem digital único y rastreable, cuya propiedad puede transmitirse como se haría con cualquier otro objeto del mundo offline. Aunque favorecen en principio la creación y venta del arte digital, los NFT presentan sus propias problemáticas, relacionadas sobre todo con su acceso, uso y sostenibilidad: ¿son los NFT una herramienta permanente o solo un método de especulación pasajero? ¿cómo afecta esta certificación a la propiedad y los derechos de autor? ¿es posible y resultará sostenible emplearlos como estrategia para la preservación de obras digitales?
En el presente artículo se lleva a cabo un análisis de las principales características y problemas del arte digital en sentido general, así como de las soluciones y preocupaciones que ofrecen los certificados criptográficos en todos los aspectos de la vida de la obra de arte: producción, difusión y preservación.
The figure of posthumanity is invoked in a wide range of arguments that advertise the appeal or even the moral imperative of human enhancement through means of genetic engineering. Posthumanity is presented in these arguments as a highly beneficial state, the end point of a process of directed evolution to which we must devote our efforts. Focusing on the writings of transhumanist philosopher Nick Bostrom, in this article I question this normative role of posthumanity as a legitimation for liberal eugenics. For a start, I argue that the costs and benefits of a posthuman state are impossible to calculate. On the other hand, I identify certain problems concerning the positionality and instrumentality of augmented capacities. These capacities can be considered valuable inasmuch as they (1) provide an advantage relative to a context and (2) they are instrumental to the future benefit of persons. I argue that we cannot establish a necessary connection between capacities and wellbeing, thus the promise of posthumanity as a beneficial state is difficult to take seriously.
Study Objective
Virtual reality (VR) is an emerging tool to reduce pain and anxiety during procedures. Although VR's clinical benefits are reported, biometric data quantifying VR's effect on pain tolerance is lacking. We used time-lapse, subjective, and biometric data to evaluate VR's effect on modulating pain.
Design
Randomized, controlled crossover within-subject clinical trial.
Setting
This study was conducted in the Chariot Lab at Lucile Packard Children's Hospital and outdoors at Stanford University School of Medicine.
Patients
156 healthy volunteers were included.
Interventions
Participants underwent pain-inducing ice immersions while connected to biometric sensors. Participants were randomized to immerse their dominant or non-dominant hand with VR or control (no VR) for one immersion, and then crossed-over to the other hand for the second immersion. We instructed participants to submerge their hand until they reached their pain tolerance or until four minutes elapsed.
Measurements
Outcomes included ice immersion duration, perceived pain scores, and skin conductance response density (SCRD), a marker of sympathetic arousal. We used survival analysis and mixed effects models to compare measurements with and without VR.
Main Results
153 participants were included in the analysis. Participants with VR were 64% less likely to remove their hands from the ice bath throughout the immersion's duration compared to control (P < 0.001). Participants with VR reported significantly lower pain scores after controlling for dominant hand treatment assignment, VR vs. no VR treatment order, and gender (P < 0.001). SCRD increased as time progressed for both VR and control groups (P = 0.047 combined), with no significant mean group differences.
Conclusions
Participants with VR were more likely to survive the 4-min ice bath challenge longer and with lower levels of pain perception, supporting VR's effectiveness as a distraction tool during painful procedures. We observed no differences in sympathetic response when comparing VR to no VR.
Welcome to the first issue of the IEEE Transactions on Computational Social Systems (TCSS) of 2022. We would like to take this opportunity to express our sincere thanks to our associate editors, reviewers, authors, and readers for your great support and effort devoted to IEEE TCSS. Happy New Year to you all, and cheers to health, happiness, and high-producing in 2022!
Reflections on mimesis have tended to be restricted to aesthetic fictions in the past century; yet the proliferation of new digital technologies in the present century is currently generating virtual simulations that increasingly blur the line between aesthetic representations and embodied realities. Building on a recent mimetic turn, or re-turn of mimesis in critical theory, this paper focuses on the British science fiction television series, Black Mirror (2011–2018) to reflect critically on the hypermimetic impact of new digital technologies on the formation and transformation of subjectivity.
With the advent of mass consumer virtual reality (VR) headsets and controllers in the second decade of the 20th century, some experts have predicted we are on a path toward losing the distinction between the real and the virtual. These predictions overstate the empirical evidence for the effects of VR; ignore its technical limitations; take for granted highly speculative claims about the nature of consciousness; and, most fundamentally, lose sight of the continuities between VR and other representational media. This article argues against thinking of VR as a magical technology for creating seamless illusions. Instead it situates VR as an emerging medium within an evolving community that is beginning to develop the media conventions to support sustained interaction and immersion. The future of VR is not an inevitable and delusional metaverse but a medium of representation that will always require our active creation of belief.
This article will ask questions that connect the conceptions of Marc Augæ#169;'s 'place/non-place' and Gaston Bachelard's 'poetic space' to the avatar of real-time, perpetual, online, three-dimensional virtual builder's worlds, also known as the metaverse. Are metaverses 'places' or 'non-places'? Do we actually live in the metaverse or do we just traverse these worlds very much in the sense that Marc Augæ#169; defines them as transitional loci that are assigned only to circumscribed and specific positions? The question following from this is whether there are nevertheless three-dimensionally embodied virtual spaces that go beyond being transitional 'non-places' to locations in which an imaginative relationship to architecture in the sense in which Bachelard describes them in his seminal work The Poetics of Space (1958) or that correspond to Marc Augæ#169;'s definition of 'place' exist.
Robot is definitely playing important role in human society. Low contact on machine standards is mostly on industrial robot while close contacts are in increasing demand in service robot, etc. The development of robotics with advanced hardware and artificial intelligence (AI) provide the possibility with human beings while close contacts raise many new issues on ethics and risks. For interaction, the related technique of perception, cognition and interaction are briefly introduced. For ethics, rules should be given for the robot designers to include ethics for certain application while risks should be evaluated during the experiment test. To make efficient decision, safety design with AI technology should be put on agenda for roboticists. Except from the risks, ethics raise many challenges while most of them can be solved by developing technologies while some of the problems exist in human’s society which also raise the questions for the human beings. More broader vision should be taken from different social departments together to avoid the possible embarrassed issues. It’s time to welcome the world of robotics and related techniques will make life more efficient while human-robot coexistence society will come one day and law should be imposed on both.
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