"(T)o say that the individual is culturally constituted has become a truism. . . . We assume, almost without question, that a self belongs to a specific cultural world much as it speaks a native language." James Clifford
Showing posts with label AI. Show all posts
Showing posts with label AI. Show all posts

Thursday, September 17, 2026

On the Transition to Clean Energy: Heedlessly Modest, Hardly Draconian

Spurred on by the myriad inventions from the last quarter of the nineteenth century and the related consumer demand for the conveniences, the Industrial Revolution itself played a major role in what would come to be known as global warming or climate change. In 2015, the Paris Agreement stipulated, notably without any enforcement, a global temperature rise of 1.5C as a ceiling. Just a decade later, scientists were saying that the threshold would be exceeded. Even amid the searing heat in the E.U. during the summer of 2026, the fear around the world in halls of government was less oriented to the what the new normal climatically would bring than to whether Iran would block the Strait of Hormuz, which was known as an oil checkpoint through which over 20 billion barrels of oil were being transported per day. It was as though our species no longer had any control over how far global warming would go.

Just after that summer, “the UN warmed that it is no longer possible to keep global warming below 1.5C.”[1] Simon Steill, of the UN’s Framework Convention on Climate Change (UNFCC), pointed to what he called the “spiralling costs of the climate crisis caused by humanity’s addiction to burning coal, oil, and gas.”[2] A report by Climate Central had recently “found that nearly nine in 10 Europeans experienced a month’s worth of ‘risky heat’ during the June-August period, making [Europe] the most ‘unusually hot place on the planet.’”[3] Whether from this, or that “hundreds of millions [of people were] impacted across Asia and Africa,” or the “relentless record-breaking temperatures in North America,” it was clear, at least to Kristina Dahl at Climate Central “that “human-driven warning is pushing communities beyond safe physical limits.”[4] The Paris Agreement had not plucked 1.5C arbitrarily out of a hat; that governments had not taken the threshold seriously enough in terms of quickly shifting from fossil fuels to clean sources of energy was already taken a noticeable toll on the species. As the E.U. was warming at double that of the planet as a whole in 2026, a report by the UN Environment projected “a best-case 1.8C of warming and over 2C in other scenarios. ‘Overshoot, peak and decline’ is now our best bet,’” the report states.[5] Electorates and government officials around the world had not stepped up to the (baseball) plate to make hard political choices, and the parts-per-million of carbon in the atmosphere were still increasing as if there had not been an agreement in Paris in 2015.

Even though in 2025, “wind and solar generated more EU electricity than fossil fuels for the first time, marking a major milestone in the transition to clean power . . . green power only [met] around 40 per cent of the increase in [energy] demand” due in part to “energy-intensive air conditioning and the boom in artificial intelligence.”[6] That same year, a consultant with BP told a small group at Yale that even with the increased use of clean energy sources worldwide, the year’s increase in the demand for energy was greater.

At the very end of the summer of 2026, U.S. President announced that the U.S. had majority control of more than 65 billion barrels of proven Venezuelan oil reserves. The deal was oriented to reducing the price of gas for Americans; the supply disruptions in the Strait of Hormuz had driven up the global price of oil, and Americans were paying the price in driving and flying. Lower oil and gas prices would translate into more demand for and use of fossil fuels, and thus more carbon emissions; an even warmer atmosphere and oceans could be expected. The deal marks a clear divergence from the urging by scientists that the world should transition as much and as soon as possible to clean energy. That summer had showed Europeans and even the world hearing of heat wave after heat wave in the E.U. just what putting off a transition that would at least cover the annual increase in the world’s energy demand looks like.

It would be ironic were the large and increasing energy-draw from AI computing and data-storage putting our species’ survival at risk. Securing access to more oil and building AI data-centers as if they were popcorn represent gross negligence, given the “intel” coming out of the UN and Climate Central in 2026. As a species, we can develop technology by leaps and bounds, adding great convenience and sheer fun to living, but if our species goes extinct, the fruits of our innovativeness will be for naught as our descendants struggle to survive or die outright at some generation. The summer of 2026 suggests that the bill from our species’ penchant for instant energy-gratification was already coming due, and yet more AI centers were being built especially in the U.S., and President Trump scored a lot more oil for the American consumers, whose sight was narrowly fixed on the weekly price increases at the pump and to fly.  



1. Liam Gilliver, “Europe Was the ‘Most Unusually Hot Place on the Planet’ This Summer. Can Renewables Cool Us Down?” Euronews.com, 17 September, 2026.
2. Ibid.
3. Ibid. “Researchers defined ‘risky heat’ as days that were hotter than 90 per cent of what a local area experienced between 1991 and 2020 for this time of year, representing the point at which health risks from extreme heat begins to rise.” This metric may, however, be flawed with respect to the E.U.’s northern states such as Finland and Sweden because of their relatively low 1991-2020 bases. Being hotter than those may not be so hot for the human body, whereas hotter than the bases in the E.U. states of Greece and Spain could be expected to have adverse biological impacts. Ibid.
4. Ibid.
5. Ibid.
6. Ibid.

Monday, October 21, 2024

On the Ethics of Marketing AI

The documentary, Eternal You (2024), is one film that zeros in on the use of AI to contact loved ones who have died. As the marketing departments of the tech companies providing these products say, AI can deliver on what religion has only promised: to talk with people beyond the grave. Lest secular potential buyers be left out, AI can provide us with “a new form of transcendence.” Nevermind that the word, transcendence, like divinity and evil, is an inherently religious word. Nevermind, moreover, that the product is actually only a computer simulation of a person, rather than the actual person direct from heaven or hell. The marketing is thus misleading. In the film, a woman asks her dead husband if he is in heaven. “I’m in hell with the other addicts,” he answers. She is hysterical. Even though people who write computer algorithms cannot be expected to anticipate every possible question that AI could be asked and every response that it could give, government regulation keeping the marketing honest and accurate can significantly reduce the risk that is from AI’s use of inference (inductive) and probability that are beyond our control to predict and even understand.


The full essay is at "Eternal You."

Friday, October 11, 2024

AI Facial-Recognition Software in China: Ethical Implications beyond Political Economy

By the 2020s, the Chinese government had made significant advances in applying computer technology to garden-variety surveillance. To do so, that government relied to a significant extent on Chinese companies, and this in turn encouraged innovation at those companies even for non-governmental applications. I contend that treating this as a case study in business and government, without bringing in the ethical and political implications is a mistake. The ostensive “objectivity” of empirical social science may seem like an objective for scholars, but I submit that bringing in political and ethical theory renders the analysis superior to that which political economy alone can provide.

David Yang, who teaches economics at Harvard, spoke on a panel on China on October 11, 2024 on why some Chinese companies were developing AI technology even though generally technological development tends to go on in democracies rather than dictatorships. The reason for the exception, he said, is that the Chinese government had been buying facial-recognition software from companies in order to improve surveillance of the Chinese. Ignoring the unsavory ethical implications of a more totalitarian surveillance, Yang characterized the relationship between the businesses and the government as a win-win. The purchases by the government gives the companies the financial incentive and wherewithal to innovate AI for other, purely commercial purposes, and the government can more easily “restore order locally from social unrest.” Characterizing political protests as unrest can be said to be taken from an autocrat’s handbook, which unfairly casts a negative glow on what in a democracy is seen as healthy. Omitting the ethical implications from relations between business and government generally is thus partial both with respect to wholeness or completeness and in the sense of being biased. Even though Yang tried to present the relationship between the Chinese companies working on facial-recognition and the Chinese government buying the finished products objectively, his omission of the ethical dimension resulted in an incomplete explanation and a pro-autocratic bias. Even though such a bias could be said to be in sync with Harvard’s police-state, the hegemony of social order as the top value in political theory is problematic.

To be sure, social value could come with a government’s use of facial-recognition AI technology. Dave Davies, an American journalist who ventured inside China’s “surveillance state,” has argued that the Chinese Communist Party was “trying to internalize control. . . . Once you believe its true, it’s like you don’t even need the policeman at the corner anymore, because you’re becoming your own policeman.”[1] Once we shift from political protests to criminal activity, it is easier for even a democrat to see the value in prompting people to police themselves so a visible police-state apparatus in public would not be as likely. This is the antithesis of the “invisible man” question: What would you do that is illegal were you invisible so no one would see you and you wouldn’t get caught?  Instead, we can ask: What wouldn’t you do that you otherwise would do if you thought odds were high that you would get caught by police using facial-recognition AI technology?

But even with this internalization of control within an individual, which admittedly does not reach the individual not wanting to steal or injure someone in some way, the loss of privacy in public can be reckoned as an ethical (i.e., undeserved) harm that outweighs the ethical benefit of internalized control. Ben Franklin, one of the founding fathers of the United States, famously said that people who would trade privacy for more security deserve neither liberty nor safety. Of course, liberty is severely repressed in a dictatorship, and such a government can freely reduce people’s privacy with impunity in getting carried away with adding security measures. Ironically, such action by a pseudo-government can be observed at major universities in the States, including at Yale and Harvard, whose police departments do not have democratic legitimacy because the U.S. Constitution gives the police power to the state and federal governments rather than to even very wealthy private (“non-profit”) organizations.  

Whether in the United States or China, a republic (of republics) or an autocracy (or dictatorship), the human instinctual urge for still more control can manifest so easily in a sliding slope towards an excessively visible (and invisible), and thus impinging, police-state. The mind’s judgment concerning whether it has gone too far in this regard is susceptible to distorting itself or even suspending itself due to the allure of the pleasure of increasing control in a geographical area (or organization). In short, control is not easily internalized in people in whose discretion security measures lie. It is ironic that the internalization of control is easier when applied to individuals being controlled. An external check on the minds of the controllers is thus strongly advisable, lest we do not all wake up one day in a world in which we are surrounded by manifestations of passive-aggression and even unaccountable police brutality by people drunk with power from having the legal right to use lethal weapons. Cameras in public places are certainly superior to an overwhelming visible police presence in public places (and universities whose atmospheres are at least in principle academic in nature), but even with the ethical and practical value of internalized control, the unethical costs in terms of invasion of privacy should not be minimized or ignored outright. Achieving a policy that is balanced may not be easy, but I suspect it is best.


Sunday, June 16, 2024

On the Ethics of AI

In June, 2024 at the international political meeting of the G7, a group of seven industrial nations, the head of the Roman Catholic Church, Pope Francis, spoke on the ethical dimension of artificial intelligence, or machine-learning. Regarding what the Pope called the “techno-human condition,” machines capable of AI are yet another manifestation of human propensity, which our species has had since its inception, to use tools to mediate with the environment. Although tools can be thought of as an extension of our arms ad legs, it is important to distinguish the human from the machine, even as we posit human characteristics onto some advanced machines, such as computers. In the film, 2001, the computer Hal sounds human, and may even seem to have human motivations, but any such attributions come to an abrupt end when Hal is shut down. To say that Hal dies is to commit a basic category mistake. It would be absurd, for example, to claim that Hal has an after-life. So too, I submit, is there a category mistake in taking the Pope’s talk on the ethics of AI as being religious in nature. Just as it is easy to imprint the human mind on a machine-learning computer, it can be tempting to superimpose the religious domain onto another. The Pope overreached in arbitrarily bringing in religious garb on what is actually an ethical matter in the “techno-human” world.


The full essay is at "The Pope on AI."