Category Archives: robot caregivers

hu·brisˈ(h)yo͞obrəs/noun: hubris 1. excessive pride or self-confidence.

NemesisRethel30q3.5x7.4@162

Nemesis, by Alfred Rethel (1837)

The new year opens with an old story, as The Independent headlines that Facebook multibillionaire Mark Zuckerberg (perhaps finding himself in a crisis of work/life balance) will “build [a] robot butler to look after his child” [sic: those of us who watch Downton Abbey know that childcare is not included in the self-respecting butler’s job description; even the account of divisions of labour among the servants is garbled here], elaborating that “The Facebook founder and CEO’s resolution for 2016 is to build an artificially intelligent system that will be able to control his house, watch over his child and help him to run Facebook.” To put this year’s resolution into perspective, we learn (too much information) that “Mr. Zuckerberg has in the past taken on ‘personal challenges’ that have included reading two books per month, learning Mandarin and meeting a new person each day.” “Every challenge has a theme,” Zuckerberg explains, “and this year’s theme is invention” (a word that, as we know, has many meanings).

We’re reminded that FB has already made substantial investments in AI in areas such as automatic image analysis, though we learn little about the relations (and differences) between those technologies and the project of humanoid robotics. I’m reassured to hear that Zuckerberg has said “that he would start by looking into existing technologies,” and hope that might include signing up to be a follower of this blog.  But as the story proceeds, it appears in any case that the technologies that Z has in mind are less humanoid robots, than the so-called Internet of things (i.e. networked devices, presumably including babycams) and data visualization (for his day job). This is of course all much more mundane and so, in the eyes of The Independent’s headline writers, less newsworthy.

The title of this post is of course the most obvious conclusion to draw regarding the case of Mark Zuckerberg; in its modern form, ‘hubris’ refers to an arrogant individual who believes himself capable of anything. And surely in a political economy where excessive wealth enables disproportionate command of other resources, Zuckerberg’s self-confidence is not entirely unwarranted. In this case, however, Zuckerberg’s power is further endowed by non-investigative journalism, which fails to engage in any critical interrogation of his announcement. Rather than questioning Zuckerberg’s resolution for 2016 on the grounds of its shaky technical feasibility or dubious politics (trivializing the labours of service and ignoring their problematic histories), the Independent makes a jump cut to the old saws of Stephen Hawking, Elon Musk and Ex Machina. Of course The Independent wouldn’t be the first to notice the film’s obvious citation of Facebook and its founder and CEO (however well the latter is disguised by the hyper-masculine and morally degenerate figure of Nathan). But the comparison, I think, ends there and of course, however fabulous, neither Zuckerberg nor Facebook are fictional.

The original Greek connotations of the term ‘hubris’ referenced not just overweening pride, but more violent acts of humiliation and degradation, offensive to the gods. While Zuckerberg’s pride is certainly more mundane, his ambitions join with those of his fellow multibillionaires in their distorting effects on the worlds in which their wealth is deployed (see Democracy Now for the case of Zuckerberg’s interventions into education).  And it might be helpful to be reminded that in Greek tragedy excessive pride towards or defiance of the gods lead to nemesis. The gods may play a smaller role in the fate of Mark Zuckerberg, however, and the appropriate response I think is less retributive than redistributive justice.

Robot alerts

One of the aims of this blog is to offer some critical readings of popular media representations of robots, particularly in the areas of warfare and healthcare.  So let’s take the most recent Google ‘alert’ on robots to come across my inbox, dated January 22, 2012.  We get the usual collection of stories, falling roughly into these genre:

Heroic robot ‘rescue’ missions.  Reports on the use of remotely controlled, non-humanoid robots in responding to a variety of emergency situations.  In this case, The Telegraph reports on the use of an ‘underwater robot equipped with a camera’ sent to monitor the area of the wreckage of the cruise ship Costa Concordia in an ongoing search for victims.  A second story in the Irish Independent reports the failure of a Navy team equipped with a ‘robot camera’ to find the bodies of three missing fishermen in a trawler wrecked off the West coast of Ireland.  I note that the almost mundane use of this relatively straightforward technology is performed as newsworthy in these stories through its figuration as at once humanlike, and more-than-human in its capabilities.  A familiar theme, in this case working to keep the robot future alive in the face of a tragic cessation in the recovery of those humans who have died.

Roboticists’ commentaries on the field.  I’m pleased to see Helen Greiner, co-founder of iRobot Corporation and CEO of robotics start-up CyPhy Works, writing a column in the New Scientist urging that roboticists get more serious, less focused on ‘cool’ and more on ‘practicality, ruggedness and cost,’ three qualities that she believes necessary to move robots from promissory prototypes to products on the market. To exemplify the latter she points to the non-humanoid, yet useful Roomba vacuuming robot (perhaps more on Roomba in a later post), and the success of ‘iRobot’s military robots, originally deployed in Afghanistan to defuse improvised explosive devices, [which] proved very useful to the human teams dealing with the nuclear emergency at the Fukushima Daiichi power plant in Japan.’ (See ‘heroic robots’ above.)  Notably absent from mention is the iRobot 710 Warrior.   Nor does iRobot advertise the robot’s ‘firefighting’ potential on its product web pages, but Wikipedia tells us that iRobot has teamed up with Australian partner Metal Storm to mount an electronically controlled firing system on a Warrior, capable of firing up to 16 rounds per second (definitely more on the Warrior in a later post).

Care robots.  The majority of stories echo the pervasive fantasy of the robot caregiver, humanoid projects framed as vague promises of a future in which the burden of our responsibility for those figured as dependents – children on one hand, the elderly on the other – will be cared for by loving machines.  While not my focus here, these stories invariably translate the extraordinarily skillful, open-ended and irreducible complexities of caregiving into a cartoon of itself – another instance of asserting the existence of a world in which the autonomous robot would be possible, rather than imaginatively rethinking the assistive possibilities that a robot not invested in its own humanness might actually embody.

Automata.  Finally, and most interestingly, we find on the IEEE Spectrum Automaton blog a story on the work of animatronic designer Chris Clarke.  Animation, in its many and evolving forms, is an art that relies upon the animator’s close and insightful observations of the creatures that inform his or her machines, combined with ingenious invention and reconfiguration of materials and mechanisms.  Not fetishizing autonomy, the art of animation relies instead on the same suspension of disbelief that enlivens the cinema – some ideas that my colleague Jackie Stacey and I explore at greater length in our paper ‘Animation and Automation: The liveliness and labours of bodies and machines’, soon to be out in the journal Body & Society.