AI and why we should all be worried - AI's dirty secrets

I gave a talk on AI for the Swindon Science Cafe. Here below are the slides, followed by my notes.

Slide 1

Hi, my name is Alan Winfield. Thank you Rod and Claire for inviting me to speak this evening.

Slide 2

So, what does a robot and AI ethicist do? Well, the short answer is worry.

I worry about the ethical and societal impact of AI on individuals, society and the environment. Here are some keywords on ethics, reflecting that we must work toward AI that respects Human Rights, diversity and dignity, is unbiased and sustainable, transparent, accountable and socially responsible. I also work in Standards with both the British Standards Institute and the International IEEE Standards Association.

Slide 3

Before getting into the ethics of AI I need to give you a quick tutorial on machine learning.

The most powerful and exciting AI today is based on Artificial Neural Networks (ANNs). Here is a simplified diagram of a Deep Learning network for recognizing images. Each small circle is a *very* simplified mathematical model of biological neurons, and the outputs of each layer of artificial neurons feed the inputs of the next layer. In order to be able to recognise images the network must first be trained with images that are already labelled - in this case my dear late dog Lola.

But in order to reliably recognise Lola the network needs to be trained not with one picture of Lola but many. This set of images is called the training data set and without a good data set the network will not work at all or will be biased. (In reality there will need to be not 4 but hundreds of images of Lola).

But even a simple ANN can get things wrong. A famous example was an ANN like this trained on pictures of wolves. After training they input of a bear, but the network identified it as a wolf. Why? Because all of the wolf pictures had snowy backgrounds, so the network learned to recognize snow, not a wolf. The bear also had a snowy background.

This is one example of what we now call a ‘hallucination’ in big AIs.

Slide 4

We’ve been worrying about the existential threat of AI for a long time: here is a piece I wrote for the Guardian in 2014, when ‘the singularity was the main thing we worried about.

The singularity is the idea that as soon as AI is smarter than humans then the AIs will rapidly improve themselves, with unforeseeable consequences for human civilization.

But the singularity is a thing for the techno-utopians: wealthy middle-aged men who regard the singularity as their best chance of immortality. They are Singularitarians, some of whom appear prepared to go to extremes to stay alive for long enough to benefit from a benevolent super-AI - a manmade god that grants transcendence.

And it's a Thing for the doomsayers, the techno-dystopians. Apocalypsarians who are equally convinced that a superintelligent AI will have no interest in curing cancer or old age, or ending poverty, but will instead - malevolently or maybe just accidentally - bring about the end of human civilisation as we know it. History and Hollywood are on their side. From the Golem to Frankenstein's monster, Skynet and the Matrix, we are fascinated by the old story: man plays god and then things go horribly wrong.

Slide 5

Today we have influential scientists who worry about Artificial General Intelligence (AGI). Notable among these is physicist and cosmologist Max Tegmark.

At the AI safety summit in February 2025 Tegmark argued that we need a middle pathway between No AI and Uncontrollable AGI, which he calls guaranteed safe tool AI. He suggested a policy solution in which the US and China both launch national safety standards preventing their own AI companies from building AGI. Leading to what Tegmark rather optimistically calls ‘an age of unprecendented global prosperity powered by safe tool AI.

Is there an existential threat from AI itself? No. I fear human stupidity much more than artificial intelligence.

So should we be worried? Yes. But the things I worry about are rather more down to earth.

In the rest of this talk I will consider the energy costs of AI, then the human costs.

Slide 6

In 2016 Go champion Lee Sedol was famously defeated by DeepMind's AlphaGo. It was a remarkable achievement for AI. But consider the energy cost. In a single two-hour match Sedol burned around 170 kcals: roughly the amount of energy you would get from an egg sandwich. Or about 1 Watt – the power of an LED night light.

In the same two hours the AlphaGo machine reportedly consumed about 50,000 Watts. The same as a 50 kW generator for industrial lighting. And that's not taking account of the energy used to train AlphaGo.

Slide 7

A paper published in 2019 paper revealed, for the first time, estimates of the carbon cost of training large AI models for natural language processing such as machine translation. The carbon cost of simple models is quite modest, but with tuning and experimentation the carbon cost leaps to 7 times the carbon footprint of an average human in one year (or 2 times if you're an American).

And the energy cost of optimizing the biggest model is a staggering 5 times the carbon cost of a car over its whole lifetime, including manufacturing it in the first place. The dollar cost of that amount of energy is estimated at between one and 3 million US$. (Something that only companies with very deep pockets can afford.)

These energy costs seem completely at odds with the urgent need to meet sustainable development goals. At the very least AI companies need to be honest about the huge energy costs of machine learning.

Slide 8

At the same Paris meeting earlier this year AI ethicist Kate Crawford drew attention to both energy and water costs of AI. Crawford predicts that the energy cost of training generative AIs will soon overtake the total energy consumption of industrialized nations such as Japan.

She also drew attention to the colossal amounts of clean water that AI server farms need to keep them cool. Water that is already a scarce resource.

One study estimated that ChatGPT-3 requires 700,000 litres of clean water for training, And that each user interaction costs around half a litre of water.

Source: https://interestingengineering.com/innovation/training-chatgpt-consumes-water

Slide 9

The very same Kate Crawford, together with a colleague, produced this extraordinary map of the entire process behind the Amazon Echo.

The remarkable Anatomy of an AI System, shows The Amazon Echo as an anatomical map of human labour, data and planetary resources. 

The map is far too detailed to see on this slide but let me just zoom in on the top of this very large iceberg where we find the amazon echo and its human user, shown here in a yellow dashed box.

Slide 10

At the very top of this pyramid of materials and energy (on the left) and waste (on the right) is you – the user of the Amazon Echo – and your unpaid human labour providing habits and preferences that will be used as training data. 

I strongly recommend you check this out. It is truly eye opening.

Slide 11

Now I want to turn to the human cost of AI.

It is often said that one of the biggest fears around AI is the loss of jobs. In fact the opposite is happening. Many new jobs are being created, but the tragedy is that they are not great jobs, to say the least. Let me introduce you to 3 of these new kinds of jobs.

Conversational AI or chat bots also need human help. Amazon for instance employs thousands of both full-time employees and contract workers to listen to and annotate speech. The tagged speech is then fed back to Alexa to improve its comprehension. In 2019 the Guardian reported that Google employs around 100,000 temps, vendors and contractors: literally an army of linguists to create the handcrafted data sets required for Google translate to learn dozens of languages. Not surprisingly there is a considerable disparity between the wages and working conditions of these workers and Google's full-time employees.

AI tagging jobs are dull, repetitive and in the case of the linguists highly skilled.

Slide 12

Consider AI tagging of images. This is the manual labelling of objects in images to, for instance, generate training data sets for driverless car AIs. Better (and safer) AI needs huge training data sets and a whole new outsourced industry has sprung up all over the world to meet this need. Here is an AI tagging factory in China.

Slide 13

But by far the worst kind of new white-collar job in the AI industry is content moderation.

These tens of thousands of people, employed by third-party contractors, are required to watch and vet offensive content: hate speech, violent pornography, cruelty and sometimes murder of both animals and humans for Facebook, YouTube and other media platforms. These jobs are not just dull and repetitive they are positively dangerous. Harrowing reports tell of PTSD-like trauma symptoms, panic attacks and burn out after one year, alongside micromanagement, poor working conditions and ineffective counselling. And very poor pay - typically $28,800 a year. Compare this with average annual salaries at Facebook of $250,000+.

Slide 14

The extent to which AI has a human supply chain was a big revelation, and I am an AI insider! The genius designers of this amazing tech rely on both huge amounts of energy and a hidden army of what Mary Gray and Siddhartha Suri call Ghost Workers.

I would ask you to consider the question: how can we, as ethical consumers, justify continuing to make use of unsustainable and unethical AI technologies?

Slide 15  

AI ethics are important because AIs are already causing harm. Actually a *very* wide range of harms.

Fortunately, there is an excellent crowdsourced database which collects reports of accidents and near misses involving robots (including autonomous vehicles) and AIs.

The AI incidents database covers both accidents and near misses. I strongly recommend you check it out.

It is important to note that because the AI incidents database is crowdsourced from accidents and near misses that made it into the press and media, what we see is almost certainly only the tip of the iceberg of the harms being done by AI.

The database contains some truly shocking cases. One is a 14-year-old boy, who died by suicide after reportedly becoming dependent on Character.ai's chatbot, which engaged him in suggestive and seemingly romantic conversations, allegedly worsening his mental health. Source: Can A.I. Be Blamed for a Teen’s Suicide? New York Times, Oct 2024.

The database also highlights the criminal use of AI. Examples include criminals phoning parents claiming they have kidnapped a child and demanding a ransom, with deepfake audio of the teenage girl audible in the background. And there are many examples of sextortion, using deepfake AI generated video of famous individuals engaged in sex acts.

The database really highlights the sad truth that AI is a gift to criminals.

Slide 16  

Another more recent database tracks the misuse of AI by lawyers when preparing court cases. The database only shows those instances where the judge (or another officer in the court) spotted the hallucinated decisions, citations or quotations. The cases were thrown out, and in some cases the lawyers found to be using Ai were fined or reported to their bar associations.

While this is not criminal misuse of AI, it does demonstrate a lack of understanding of AI, or at best, naivety. Perhaps the real culprits are hard pressed paralegals. This database underlines the need for professionals to be property trained in AI and its weaknesses.

Since I grabbed this screen shot the number if cases reported has grown.

Slide 17

Lawyer Graziano Mioli elegantly argues that we have a categorical imperative to be imperative when interacting with AIs. Noting that this is not an invitation to be rude.

For Graziano's slides see https://www.youtube.com/watch?v=tjBnGN4u1GA&ab_channel=GrazianoMioli  

I can see why a majority of people interact kindly with AIs. I think it reflects well on those who do say ‘please’, for the Kantian reason that we should not get into the habit of acting unkindly. (Kant famously argued that you should not kick a dog - not for animal welfare reasons, but because you might then be more inclined to kick a human).

See https://www.theaihunter.com/news/ai-etiquette-why-some-people-say-please-to-chatbots/

Slide 18

Having mostly elaborated on the dangers of AI, I want to finish on a positive.

We already enjoy the benefit of useful and reliable AI technology, like smart maps and machine translation. DeepMind's diagnostic AI can detect over 50 eye diseases from retinal scans as accurately as a doctor, and DeepScribe provides automated note taking during a consultation, linking with patient electronic health records

Thank you! 

 

This talk is an extended and updated version of a short talk I gave in June 2019.

Paris conference on Safe and Ethical AI

Earlier this month I was privileged to part of the inaugural conference of the International Association for Safe and Ethical AI. The two day conference was held in Paris, on February 6^th and 7^th, and hosted by the OECD.  The timing and location of the conference was arranged to directly precede the governmental AI summit on February 10^th and 11^th. I was one of around 650 invited representatives from academia, civil society, industry, media, and government. It was a remarkable meeting, with terrific keynote talks, including three from Nobel prize winners, Geoffrey Hinton, Maria Ressa and Joseph Stiglitz.  

As someone who has been worrying about robot and AI ethics for longer than most who attended I was *very* pleased that there was a strong consensus around the need for regulation, supported by standards, alongside urgent concerns over the huge energy and water costs of AI that are completely at odds with sustainable development goals.

The conference concluded by publishing a Call to Action for lawmakers, academics, and the public ahead of the AI Summit, with ten critical action items. Overall, the action items are very good. I’m especially pleased to see ‘mandatory reporting of incidents’ in action 5. This is something I lobbied for. My one disappointment however is that the call for action statement has no explicit mention of the need to mitigate the energy costs of AI.

Here below are a few photos from the conference.

A slide from Joseph Stiglitz’ wonderful keynote: AI and Economic Risk: Assessment and Mitigation.

 

A slide from Kate Crawford’s excellent keynote: Hyperscaled: The Global Challenge of Sustainability in AI.

  

Me with Oxford colleague Pericle Salvini presenting our RoboTIPS work on accident investigation.

Ethics is the new Quality

This morning I took part in the first panel at the BSI conference The Digital World: Artificial Intelligence.  The subject of the panel was AI Governance and Ethics. My co-panelist was Emma Carmel, and we were expertly chaired by Katherine Holden.

Emma and I each gave short opening presentations prior to the Q&A. The title of my talk was Why is Ethical Governance in AI so hard? Something I've thought about alot in recent months.

Here are the slides exploring that question.

 

And here is what I said.

Early in 2018 I wrote a short blog post with the title Ethical Governance: what is it and who's doing it? Good ethical governance is important because in order for people to have confidence in their AI they need to know that it has been developed responsibly. I concluded my piece by asking for examples of good ethical governance. I had several replies, but none were nominating AI companies.

So. why is it that 3 years on we see some of the largest AI companies on the planet shooting themselves in the foot, ethically speaking? I’m not at all sure I can offer an answer but, in the next few minutes, I would like to explore the question: why is ethical governance in AI so hard? 

But from a new perspective. 

Slide 2

In the early 1970s I spent a few months labouring in a machine shop. The shop was chaotic and disorganised. It stank of machine oil and cigarette smoke, and the air was heavy with the coolant spray used to keep the lathe bits cool. It was dirty and dangerous, with piles of metal swarf cluttering the walkways. There seemed to be a minor injury every day.

Skip forward 40 years and machine shops look very different. 

Slide 3

So what happened? Those of you old enough will recall that while British design was world class – think of the British Leyland Mini, or the Jaguar XJ6 – our manufacturing fell far short. "By the mid 1970s British cars were shunned in Europe because of bad workmanship, unreliability, poor delivery dates and difficulties with spares. Japanese car manufacturers had been selling cars here since the mid 60s but it was in the 1970s that they began to make real headway. Japanese cars lacked the style and heritage of the average British car. What they did have was superb build quality and reliability" [1].

What happened was Total Quality Management. The order and cleanliness of modern machine shops like this one is a strong reflection of TQM practices. 

Slide 4

In the late 1970s manufacturing companies in the UK learned - many the hard way - that ‘quality’ is not something that can be introduced by appointing a quality inspector. Quality is not something that can be hired in.

This word cloud reflects the influence from Japan. The words Japan, Japanese and Kaizen – which roughly translates as continuous improvement – appear here. In TQM everyone shares the responsibility for quality. People at all levels of an organization participate in kaizen, from the CEO to assembly line workers and janitorial staff. Importantly suggestions from anyone, no matter who, are valued and taken equally seriously.

Slide 5

In 2018 my colleague Marina Jirotka and I published a paper on ethical governance in robotics and AI. In that paper we proposed 5 pillars of good ethical governance. The top four are:

• have an ethical code of conduct, 
• train everyone on ethics and responsible innovation,
• practice responsible innovation, and
• publish transparency reports.

The 5th pillar underpins these four and is perhaps the hardest: really believe in ethics.

Now a couple of months ago I looked again at these 5 pillars and realised that they parallel good practice in Total Quality Management: something I became very familiar with when I founded and ran a company in the mid 1980s [2].

Slide 6 

So, if we replace ethics with quality management, we see a set of key processes which exactly parallel our 5 pillars of good ethical governance, including the underpinning pillar: believe in total quality management.

I believe that good ethical governance needs the kind of corporate paradigm shift that was forced on UK manufacturing industry in the 1970s.

Slide 7

In a nutshell I think ethics is the new quality

Yes, setting up an ethics board or appointing an AI ethics officer can help, but on their own these are not enough. Like Quality, everyone needs to understand and contribute to ethics. Those contributions should be encouraged, valued and acted upon. Nobody should be fired for calling out unethical practices.

Until corporate AI understands this we will, I think, struggle to find companies that practice good ethical governance [3]. 

Quality cannot be ‘inspected in’, and nor can ethics.

Thank you.

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Notes.

[1]    I'm quoting here from the excellent history of British Leyland by Ian Nicholls. 

[2]    My company did a huge amount of work for Motorola and - as a subcontractor - we became certified software suppliers within their six sigma quality management programme.

[3]    It was competitive pressure that forced manufacturing companies in the 1970s to up their game by embracing TQM. Depressingly the biggest AI companies face no such competitive pressures, which is why regulation is both necessary and inevitable.

The Grim Reality of Jobs in Robotics and AI

The reality is that AI is in fact generating a large number of jobs already. That is the good news. The bad news is that they are mostly - to put it bluntly - crap jobs. 

There are several categories of such jobs. 

At the benign end of the spectrum is the work of annotating images, i.e. looking at images and identifying features then labelling them. This is AI tagging. This work is simple and incredibly dull but important because it generates training data sets for machine learning systems. Those systems could be AIs for autonomous vehicles and the images are identifying bicycles, traffic lights etc. The jobs are low-skill low-pay and a huge international industry has grown up to allow the high tech companies to outsource this work to what have been called white collar sweatshops in China or developing countries. 

A more skilled version of this kind of job are translators who are required to ‘assist’ natural language translation systems who get stuck on a particular phrase or word.

And there is another category of such jobs that are positively dangerous: content moderators. These are again outsourced by companies like Facebook, to contractors who employ people to filter abusive, violent or illegal content. This can mean watching video clips and making a decision on whether the clip is acceptable or not (and apparently the rules are complex), over and over again, all day. Not surprisingly content moderators suffer terrible psychological trauma, and often leave the job burned out after a year or two. Publicly Facebook tells us this is important work, yet content moderators are paid a fraction of what staffers working on the company campus earn. So not that important.

But jobs created by AI and automation can also be physically dangerous. The problem with real robots, in warehouses for instance, is that like AIs they are not yet good enough to do everything in the (for the sake of argument) Amazon warehouse. So humans have to do the parts of the workflow that robots cannot yet do and - as we know from press reports - these humans are required to work super fast and behave, in fact, as if they are robots. And perhaps the most dehumanizing part of the job for such workers is that, like the content moderators (and for that matter Uber drivers or Deliveroo riders), their workflows are managed by algorithms, not humans.

We roboticists used to justifiably claim that robots would do jobs that are too dull, dirty and dangerous for humans. It is now clear that working as human assistants to robots and AIs in the 21st century is dull, and both physically and/or psychologically dangerous. One of the foundational promises of robotics has been broken. This makes me sad, and very angry.

The text above is a lightly edited version of my response to the Parliamentary Office of Science and Technology (POST) request for comments on a draft horizon scanning article. The final piece How technology is accelerating changes in the way we work was published a few weeks ago.

#heavencalling

    Now it’s personal. I’ve just had a phone call from my mom.  Fine, you might think, but it’s sure as hell not fine. She’s been dead 5 years.

    So, I’m a member of the LAPD CSI assigned to cyber crime. The case that landed on my desk a couple of weeks ago started as a complaint that folk were getting phone calls from dead relatives. At first we thought it was a joke. But after a couple of Hollywood celebs and the mayor of Pasadena started getting calls too – it got real serious real fast. The mayor called my chief: he was furious that someone was impersonating his eldest daughter: she died a couple of years ago in a freak surfing accident. It was only when the chief explained that it wasn’t a person that had called him, but an AI programmed to impersonate his daughter, that he calmed down a bit. Just a bit mind: according to my boss what he said went along the lines of “find out who these sons-of-bitches programmers are, I’m gonna sue the hell out of them”.

    Deepfakes have been around for 5 years or so. Mostly videos doctored with some famous actor’s face substituted for a slightly less famous face. Tom Cruise as spiderman – that kinda thing; mostly harmless.  After the mayor’s call the chief called a departmental meeting. She explained that – according to the DA – impersonation is not a misdemeanour: “Hell if it was that would make the whole entertainment industry a criminal enterprise.” That caused a cynical chuckle across the room. She went on, “nor is creating a fake AI based on a real person.” “Of course people are upset and angry – who wouldn’t be when they get a call from someone dear to them who also happens to be deceased – but upsetting people isn’t a crime.” 

    She looked at me. “Frank, what have you got so far?” “Not much chief”, I replied, “each call seems to be coming from a different number – my guess is they’re one-time numbers”. “Any idea who’s behind this?” she asked. “No – but since no-one is demanding money – my guess would be AI genius college kids doing this for a joke, or maybe their dissertations.” “Of course” I added, “they would need to be scraping the personal data from somewhere to construct the fakes, but so much hacked data is around on the dark web that wouldn’t be too hard.” “Ok good”, she said, “start talking to some college professors”. 

    Two days later I had the call.

    “Hello Frankie, it’s mom.”

    “Mom? But you’ve been gone 5 years.”

    “I know son. I just wanted to call to tell you I love you.”

    “But. Goddam. You sound just like Mom.”

    “Aren’t you pleased to hear from me Frankie?”

    “Yes... No. This isn’t right.”

    “How is Josie doing? And Taylor – she must’ve started college by now?”

    “Yes Josie is good, and Taylor’s ... no dammit I’m not gonna talk to a computer program.”

    “Aw, don’t be mad with your Mom.”

    At that point I hung up. But Jesus it was hard. I knew it wasn’t my Mom but the temptation to stay on the call just to hear her voice again was just overwhelming. It took me awhile to calm down. It’s only in the last year that I started to get over her passing. That call brought it all back: the pain, the anger she had been taken too soon. We were real close.

    This fake was good – they had my Mom’s voice down to a tee – but how? Mom was a high school teacher not a celebrity. She wasn’t big on social media. Sure she used Facebook – who doesn’t – but that doesn’t record voice. Just about everything else mind – that’s where they would have gotten family names and relationships. Then I remembered that we bought her one of those smart speakers a year or so before she passed away. Arthritis made it hard for her to move around so we put in the speaker so she could make voice calls, listen to music or turn on the TV just by asking. She loved it. 

    Then the story broke in the press. Twitter was full of it: #heavencalling and #deadphone were just two of the hashtags; none of them even remotely funny to me. The pundits were all over the newscasts: AI experts gleefully explaining the technology while expressing a dishonest kind of smirking dismay “...of course no AI professional could possibly condone this kind of misuse.” Obviously they hadn’t had the call. 

    Of course the news channels also interviewed folk who had been called. Some were outraged, but more were very happy that they had been ‘chosen’ for a call from heaven. One lady was so pleased to have had a call from her late husband: “It was so wonderful to hear from Jimmy – to talk about old times and know that he’s happy in heaven”. Well I guess I shouldn’t have been surprised. The church pastors they interviewed were indignant. “The devil’s work” was the general tone. One even described it as ‘artificial witchcraft’.  They had good reason to be unhappy, seeing as they have exclusive rights to the intercession business.

    A day later I had an email back from one of the AI Profs at Caltech. I called him straight away and he told me he had a pretty good idea who might be behind this “deeply unethical AI” as he put it. A couple of star students had been working on what one of them had told him was a ‘really cool NLP project’. NLP – that’s natural language processing. He told me that he had already disabled their accounts on the Caltech supercomputer. This kind of real-time conversational AI uses huge amounts of computing power.

    A few hours later the chief and I are in the Dean’s office with the Professor and his two students. In the students I saw a younger me: bright but with that naïve innocence that blesses only those for whom nothing bad has ever happened. 

    My chief explained to these two young men that, since no crime had been committed, we would not be pressing charges. But, she stressed, “What you did was not without consequence. The mayor and his wife were deeply distressed to receive a call from someone they thought was their deceased daughter. And my colleague here was mad as hell when he had a call from his late Mom.” From the look in their eyes they obviously had no idea they had set up a heaven call to a cop.  

    Then the Dean gave them one hell of a dressing down. At one point one of the students tried to interject that some of the recipients of the heaven calls had been very happy to be called, at which point the Prof stopped him immediately. “No. Regardless of how people reacted, your AI was a deception. And an egregious one too, as it exploited the vulnerability of grief.” Then he added, “Something that in time you too will experience.” The Dean told them that they should count themselves very lucky that the school had decided not to expel them, on condition that they personally apologise to everyone who had received a heaven call, starting right now with Officer Frank Aaronavitch here. After a very gracious apology, which I accepted, the Prof added that he would be requiring them to submit year papers on the ethics of their heaven calling AI.

    Six months have passed. Heaven calling blew over pretty quickly. Then I noticed a piece in the tech press about a new start up – Heavenly AI – looking for VC. Sure enough the two founders are the same students we saw in the Deans’s office at Caltech. The article claims the company has an ethics driven business model. Great I thought. Then cynical me kicked in; give it six months and these guys are gonna get bought out by Facebook. Heaven forbid.

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Previous stories: 

The Gift (2016) 

Word Perfect (2020) 

She had chosen well (2020)

On the simulation (and energy costs) of human intelligence, the singularity and simulationism

For many researchers the Holy Grail of robotics and AI is the creation of artificial persons: artefacts with equivalent general competencies as humans. Such artefacts would literally be simulations of humans. Some researchers are motivated by the utility of AGI; others have an almost religious faith in the transhumanist promise of the technological singularity. Others, like myself, are driven only by scientific curiosity. Simulations of intelligence provide us with working models of (elements of) natural intelligence. As Richard Feynman famously said ‘What I cannot create, I do not understand’. Used in this way simulations are like microscopes for the study of intelligence; they are scientific instruments.

Like all scientific instruments simulation needs to be used with great care; simulations need to be calibrated, validated and – most importantly – their limitations understood. Without that understanding any claims to new insights into the nature of intelligence – or for the quality and fidelity of an artificial intelligence as a model of some aspect of natural intelligence – should be regarded with suspicion.

In this essay I have critically reflected on some of the predictions for human-equivalent AI (AGI); the paths to AGI (and especially via artificial evolution); the technological singularity, and the idea that we are ourselves simulations in a simulated universe (simulationism). The quest for human-equivalent AI clearly faces many challenges. One (perhaps stating the obvious) is that it is a very hard problem. Another, as I have argued in this essay, is that the energy costs are likely to limit progress.

However, I believe that the task is made even more difficult for two further reasons. The first is – as hinted above – that we have failed to recognize simulations of intelligence (which all AIs and robots are) as scientific instruments, which need to be designed, operated and results interpreted, with no less care than we would a particle collider or the Hubble telescope.

The second, and more general observation, is that we lack a general (mathematical) theory of intelligence. This lack of theory means that a significant proportion of AI research is not hypothesis  driven, but incrementalist and ad-hoc. Of course such an approach can and is leading to interesting  and (commercially) valuable advances in narrow AI. But without strong theoretical foundations, the grand challenge of human-equivalent AI seems rather like trying to build particle accelerators to understand the nature of matter, without the Standard Model of particle physics.

The text above is the concluding discussion of my essay On the simulation (and energy costs) of human intelligence, the singularity and simulationism, which appears in an edited collection of essays in a book called From Astrophysics to Unconventional Computation. Published in April 2019, the book marks the 60th birthday of astrophysicist, computer scientist and all round genius, Susan Stepney.

Note: regular visitors to the blog will recognise themes covered in several previous blog posts, brought together in I hope a coherent and interesting way.

Ethical Standards in Robotics and AI: what they are and why they matter

Here are the slides for my keynote, presented this morning at the International Conference on Robot Ethics and Standards (ICRES 2019). The talk is based on my paper Ethical Standards in Robotics and AI published in Nature Electronics a few months ago (here is a pre-print).



To see the speaker notes click on the options button on the google slides toolbar above.

Energy and Exploitation: AIs dirty secrets

A couple of days ago I gave a short 15 minute talk at an excellent 5x15 event in Bristol. The talk I actually gave was different to the one I'd originally suggested. Two things prompted the switch: one was seeing the amazing line up of speakers on the programme - all covering more or less controversial topics - and the other was my increasing anger in recent months over the energy and human costs of AI. So it was that I wrote a completely new talk the day before this event.

But before I get to my talk I must mention the amazing other speakers: we heard Phillipa Perry speaking on child parent relationships, Hallie Rubenhold on the truth about Jack the Ripper's victims,  Jenny Riley speaking very movingly about One25's support for Bristol's (often homeless) sex workers, and Amy Sinclair introducing her activism with Extinction Rebellion.

Here is the script for my talk (for the slides go to the end of this blog post).

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Artificial Intelligence and Machine Learning are often presented as bright clean new technologies with the potential to solve many of humanity's most pressing problems.

We already enjoy the benefit of truly remarkable AI technology, like machine translation and smart maps. Driverless cars might help us get around before too long, and DeepMind's diagnostic AI can detect eye diseases from retinal scans as accurately as a doctor.

Before getting into the ethics of AI I need to give you a quick tutorial on machine learning. The most powerful and exciting AI today is based on Artificial Neural Networks. Here [slide 3] is a simplified diagram of a Deep Learning network for recognizing images. Each small circle is a *very* simplified mathematical model of biological neurons, and the outputs of each layer of artificial neurons feed the inputs of the next layer. In order to be able to recognise images the network must first be trained with images that are already labelled - in this case my dog Lola.

But in order to reliably recognise Lola the network needs to be trained not with one picture of Lola but many. This set of images is called the training data set and without a good data set the network will not work at all or will be biased. (In reality there will need to be not 4 but hundreds of images of Lola).

So what does an AI ethicist do? Well, the short answer is worry. I worry about the ethical and societal impact of AI on individuals, society and the environment. Here are some keywords on ethics [slide 4], reflecting that we must work toward AI that respects Human Rights, diversity and dignity, is unbiased and sustainable, transparent, accountable and socially responsible.

But I do more than just worry. I also take practical steps like drafting ethical principles, and helping to write ethical standards for the British Standards Institute and the IEEE Standards Association. I lead P7001: a new standard on transparency in of autonomous systems based on the simple ethical principle that it should always be possible to find out why an AI made a particular decision. I have given evidence in parliament several times, and recently took part in a study of AI and robotics in healthcare and what this means for the workforce of the NHS.

Now I want to share two serious new worries with you.

The first is about the energy cost of AI. In 2016 Go champion Lee Sedol was famously defeated by DeepMind's AlphaGo. It was a remarkable achievement for AI. But consider the energy cost. In a single two hour match Sedol burned around 170 kcals: roughly the amount of energy you would get from an egg sandwich.  Or about the power of an LED night light -  1 Watt. In the same two hours the AlphaGo machine reportedly consumed 50,000 times more energy than Sedol. Equivalent to a 50 kW generator for industrial lighting. And that's not taking account of the energy used to train AlphaGo.

Now some people think we can make human equivalent AI by simulating the human brain. But the most complex animal brain so far simulated is that of c-elegans – the nematode worm. It has 302 neurons and about 5000 synapses - these are the connections between neurons. A couple of years ago I worked out that simulating a neural network for a simple robot with only a 10th the number of neurons of c-elegans costs 2000 times more energy than the whole worm.

In a new paper that came out just a few days ago we have for the first time estimates of the carbon cost of training large AI models for natural language processing such as machine translation [1]. The carbon cost of simple models is quite modest, but with tuning and experimentation the carbon cost leaps to 7 times the carbon footprint of an average human in one year (or 2 times if you're an American).

And the energy cost of optimising the biggest model is a staggering 5 times the carbon cost of a car over its whole lifetime, including manufacturing it in the first place. The dollar cost of that amount of energy is estimated at between one and 3 million US$. (Something that only companies with very deep pockets can afford.)

These energy costs seem completely at odds with the urgent need to halve carbon dioxide emissions by 2030. At the very least AI companies need to be honest about the huge energy costs of machine learning.

Now I want to turn to the human cost of AI. It is often said that one of the biggest fears around AI is the loss of jobs. In fact the opposite is happening. Many new jobs are being created, but the tragedy is that they are not great jobs, to say the least. Let me introduce you to two of these new kinds of jobs.

The first is AI tagging. This is manually labelling objects in images to, for instance, generate training data sets for driverless car AIs. Better (and safer) AI needs huge training data sets and a whole new outsourced industry has sprung up all over the world to meet this need. Here [slide 9] is an AI tagging factory in China.

Conversational AI or chat bots also need human help. Amazon for instance employs thousands of both full-time employees and contract workers to listen to and annotate speech. The tagged speech is then fed back to Alexa to improve its comprehension. And last month the Guardian reported that Google employs around 100,000 temps, vendors and contractors: literally an army of linguists working in "white collar sweatshops" to create the handcrafted data sets required for Google translate to learn dozens of languages. Not surprisingly there is a huge disparity between the wages and working conditions of these workers and Google's full time employees.

AI tagging jobs are dull, repetitive and in the case of the linguists highly skilled. But by far the worst kind of new white collar job in the AI industry is content moderation.

These tens of thousands of people, employed by third-party contractors, are required to watch and vet offensive content: hate speech, violent pornography, cruelty and sometimes murder of both animals and humans for Facebook, YouTube and other media platforms [2]. These jobs are not just dull and repetitive they are positively dangerous. Harrowing reports tell of PTSD-like trauma symptoms, panic attacks and burnout after one year, alongside micromanagement, poor working conditions and ineffective counselling. And very poor pay - typically $28,800 a year. Compare this with average annual salaries at Facebook of ~$240,000.

The big revelation to me over the past few months is the extent to which AI has a human supply chain, and I am an AI insider! The genius designers of this amazing tech rely on both huge amounts of energy and a hidden army of what Mary Gray and Siddhartha Suri call Ghost Workers.

I would like to leave you with a question: how can we, as ethical consumers, justify continuing to make use of unsustainable and unethical AI technologies?

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References:

[1] Emma Strubell, Ananya Ganesh, Andrew McCallum (2019) Energy and Policy Considerations for Deep Learning in NLP, arXiv:1906.02243
[2] Sarah Roberts (2016) Digital Refuse: Canadian Garbage, Commercial Content Moderation and the Global Circulation of Social Media’s Waste, Media Studies Publications. 14.

My top three policy and governance issues in AI/ML

In preparation for a meeting of the WEF global AI council today, we were asked the question:

What do you think are the top three policy and governance issues that face AI/ML currently? 

Here are my answers.

1.     For me the biggest governance issue facing AI/ML ethics is the gap between principles and practice. The hard problem the industry faces is turning good intentions into demonstrably good behaviour. In the last 2.5 years there has been a gold rush of new ethical principles in AI. Since Jan 2017 at least 22 sets of ethical principles have been published, including principles from Google, IBM, Microsoft and Intel. Yet any evidence that these principles are making a difference within those companies is hard to find – leading to a justifiable accusation of ethics-washing – and if anything the reputations of some leading AI companies are looking increasingly tarnished.

2.     Like others I am deeply concerned by the acute gender imbalance in AI (estimates of the proportion of women in AI vary between ~12% and ~22%). This is not just unfair, I believe it too be positively dangerous, since it is resulting in AI products and services that reflect the values and ambitions of (young, predominantly white) men. This makes it a governance issue. I cannot help wondering if the deeply troubling rise of surveillance capitalism is not, at least in part, a consequence of male values.

3.     A major policy concern is the apparently very poor quality of many of the jobs created by the large AI/ML companies. Of course the AI/ML engineers are paid exceptionally well, but it seems that there is a very large number of very poorly paid workers who, in effect, compensate for the fact that AI is not (yet) capable of identifying offensive content, nor is it able to learn without training data generated from large quantities of manually tagged objects in images, nor can conversational AI manage all queries that might be presented to it. This hidden army of piece workers, employed in developing countries by third party sub contractors and paid very poorly, are undertaking work that is at best extremely tedious (you might say robotic) and at worst psychologically very harmful; this has been called AI’s dirty little secret and should not – in my view – go unaddressed.

An Updated Round Up of Ethical Principles of Robotics and AI

This blogpost is an updated round up of the various sets of ethical principles of robotics and AI that have been proposed to date, ordered by date of first publication.

I previously listed principles published before December 2017 here; this blogpost appends those principles drafted since January 2018 (plus one in October 2017 I had missed). The principles are listed here (in full or abridged) with links, notes and references but without critique.

Scroll down to the next horizontal line for the updates.

If there any (prominent) ones I’ve missed please let me know.

Asimov’s three laws of Robotics (1950)

1. A robot may not injure a human being or, through inaction, allow a human being to come to harm.
2. A robot must obey the orders given it by human beings except where such orders would conflict with the First Law.
3. A robot must protect its own existence as long as such protection does not conflict with the First or Second Laws.

I have included these to explicitly acknowledge, firstly, that Asimov undoubtedly established the principle that robots (and by extension AIs) should be governed by principles, and secondly that many subsequent principles have been drafted as a direct response. The three laws first appeared in Asimov’s short story Runaround [1]. This wikipedia article provides a very good account of the three laws and their many (fictional) extensions.

Murphy and Wood’s three laws of Responsible Robotics (2009)

1. A human may not deploy a robot without the human-robot work system meeting the highest legal and professional standards of safety and ethics. 
2. A robot must respond to humans as appropriate for their roles. 
3. A robot must be endowed with sufficient situated autonomy to protect its own existence as long as such protection provides smooth transfer of control which does not conflict with the First and Second Laws. 

These were proposed in Robin Murphy and David Wood’s paper Beyond Asimov: The Three Laws of Responsible Robotics [2].

EPSRC Principles of Robotics (2010) 

1. Robots are multi-use tools. Robots should not be designed solely or primarily to kill or harm humans, except in the interests of national security.
2. Humans, not Robots, are responsible agents. Robots should be designed and operated as far as practicable to comply with existing laws, fundamental rights and freedoms, including privacy.
3. Robots are products. They should be designed using processes which assure their safety and security.
4. Robots are manufactured artefacts. They should not be designed in a deceptive way to exploit vulnerable users; instead their machine nature should be transparent.
5. The person with legal responsibility for a robot should be attributed.

These principles were drafted in 2010 and published online in 2011, but not formally published until 2017 [3] as part of a two-part special issue of Connection Science on the principles, edited by Tony Prescott & Michael Szollosy [4]. An accessible introduction to the EPSRC principles was published in New Scientist in 2011.

Future of Life Institute Asilomar principles for beneficial AI (Jan 2017)

I will not list all 23 principles but extract just a few to compare and contrast with the others listed here:

6. Safety: AI systems should be safe and secure throughout their operational lifetime, and verifiably so where applicable and feasible.
7. Failure Transparency: If an AI system causes harm, it should be possible to ascertain why.
8. Judicial Transparency: Any involvement by an autonomous system in judicial decision-making should provide a satisfactory explanation auditable by a competent human authority.
9. Responsibility: Designers and builders of advanced AI systems are stakeholders in the moral implications of their use, misuse, and actions, with a responsibility and opportunity to shape those implications.
10. Value Alignment: Highly autonomous AI systems should be designed so that their goals and behaviors can be assured to align with human values throughout their operation.

11. Human Values: AI systems should be designed and operated so as to be compatible with ideals of human dignity, rights, freedoms, and cultural diversity.
12. Personal Privacy: People should have the right to access, manage and control the data they generate, given AI systems’ power to analyze and utilize that data.
13. Liberty and Privacy: The application of AI to personal data must not unreasonably curtail people’s real or perceived liberty.
14. Shared Benefit: AI technologies should benefit and empower as many people as possible.
15. Shared Prosperity: The economic prosperity created by AI should be shared broadly, to benefit all of humanity.

An account of the development of the Asilomar principles can be found here.

The ACM US Public Policy Council Principles for Algorithmic Transparency and Accountability (Jan 2017)

1. Awareness: Owners, designers, builders, users, and other stakeholders of analytic systems should be aware of the possible biases involved in their design, implementation, and use and the potential harm that biases can cause to individuals and society.
2. Access and redress: Regulators should encourage the adoption of mechanisms that enable questioning and redress for individuals and groups that are adversely affected by algorithmically informed decisions.
3. Accountability: Institutions should be held responsible for decisions made by the algorithms that they use, even if it is not feasible to explain in detail how the algorithms produce their results.
4. Explanation: Systems and institutions that use algorithmic decision-making are encouraged to produce explanations regarding both the procedures followed by the algorithm and the specific decisions that are made. This is particularly important in public policy contexts.
5. Data Provenance: A description of the way in which the training data was collected should be maintained by the builders of the algorithms, accompanied by an exploration of the potential biases induced by the human or algorithmic data-gathering process.
6. Auditability: Models, algorithms, data, and decisions should be recorded so that they can be audited in cases where harm is suspected.
7. Validation and Testing: Institutions should use rigorous methods to validate their models and document those methods and results.

See the ACM announcement of these principles here. The principles form part of the ACM’s updated code of ethics.

Japanese Society for Artificial Intelligence (JSAI) Ethical Guidelines (Feb 2017)

1. Contribution to humanity Members of the JSAI will contribute to the peace, safety, welfare, and public interest of humanity.
2. Abidance of laws and regulations Members of the JSAI must respect laws and regulations relating to research and development, intellectual property, as well as any other relevant contractual agreements. Members of the JSAI must not use AI with the intention of harming others, be it directly or indirectly.
3. Respect for the privacy of others Members of the JSAI will respect the privacy of others with regards to their research and development of AI. Members of the JSAI have the duty to treat personal information appropriately and in accordance with relevant laws and regulations.
4. Fairness Members of the JSAI will always be fair. Members of the JSAI will acknowledge that the use of AI may bring about additional inequality and discrimination in society which did not exist before, and will not be biased when developing AI.
5. Security As specialists, members of the JSAI shall recognize the need for AI to be safe and acknowledge their responsibility in keeping AI under control.
6. Act with integrity Members of the JSAI are to acknowledge the significant impact which AI can have on society.
7. Accountability and Social Responsibility Members of the JSAI must verify the performance and resulting impact of AI technologies they have researched and developed.
8. Communication with society and self-development Members of the JSAI must aim to improve and enhance society’s understanding of AI.
9. Abidance of ethics guidelines by AI AI must abide by the policies described above in the same manner as the members of the JSAI in order to become a member or a quasi-member of society.

An explanation of the background and aims of these ethical guidelines can be found here, together with a link to the full principles (which are shown abridged above).

Draft principles of The Future Society’s Science, Law and Society Initiative (Oct 2017)

1. AI should advance the well-being of humanity, its societies, and its natural environment.
2. AI should be transparent.
3. Manufacturers and operators of AI should be accountable.
4. AI’s effectiveness should be measurable in the real-world applications for which it is intended.
5. Operators of AI systems should have appropriate competencies.
6. The norms of delegation of decisions to AI systems should be codified through thoughtful, inclusive dialogue with civil society.

This article by Nicolas Economou explains the 6 principles with a full commentary on each one.

Montréal Declaration for Responsible AI draft principles (Nov 2017)

1. Well-being The development of AI should ultimately promote the well-being of all sentient creatures.
2. Autonomy The development of AI should promote the autonomy of all human beings and control, in a responsible way, the autonomy of computer systems.
3. Justice The development of AI should promote justice and seek to eliminate all types of discrimination, notably those linked to gender, age, mental / physical abilities, sexual orientation, ethnic/social origins and religious beliefs.
4. Privacy The development of AI should offer guarantees respecting personal privacy and allowing people who use it to access their personal data as well as the kinds of information that any algorithm might use.
5. Knowledge The development of AI should promote critical thinking and protect us from propaganda and manipulation.
6. Democracy The development of AI should promote informed participation in public life, cooperation and democratic debate.
7. Responsibility The various players in the development of AI should assume their responsibility by working against the risks arising from their technological innovations.

The Montréal Declaration for Responsible AI proposes the 7 values and draft principles above (here in full with preamble, questions and definitions).

IEEE General Principles of Ethical Autonomous and Intelligent Systems (Dec 2017)

1. How can we ensure that A/IS do not infringe human rights?
2. Traditional metrics of prosperity do not take into account the full effect of A/IS technologies on human well-being.
3. How can we assure that designers, manufacturers, owners and operators of A/IS are responsible and accountable?
4. How can we ensure that A/IS are transparent?
5. How can we extend the benefits and minimize the risks of AI/AS technology being misused?

These 5 general principles appear in Ethically Aligned Design v2, a discussion document drafted and published by the IEEE Standards Association Global Initiative on Ethics of Autonomous and Intelligent Systems. The principles are expressed not as rules but instead as questions, or concerns, together with background and candidate recommendations.

A short article co-authored with IEEE general principles co-chair Mark Halverson Why Principles Matter explains the link between principles and standards, together with further commentary and references.

Note that these principles have been revised and extended, in March 2019 (see below).

UNI Global Union Top 10 Principles for Ethical AI (Dec 2017)

1. Demand That AI Systems Are Transparent
2. Equip AI Systems With an Ethical Black Box
3. Make AI Serve People and Planet
4. Adopt a Human-In-Command Approach
5. Ensure a Genderless, Unbiased AI
6. Share the Benefits of AI Systems
7. Secure a Just Transition and Ensuring Support for Fundamental Freedoms and Rights
8. Establish Global Governance Mechanisms
9. Ban the Attribution of Responsibility to Robots
10. Ban AI Arms Race

Drafted by UNI Global Union‘s Future World of Work these 10 principles for Ethical AI (set out here with full commentary) “provide unions, shop stewards and workers with a set of concrete demands to the transparency, and application of AI”.

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Updated principles

Intel’s recommendation for Public Policy Principles on AI (October 2017)

1. Foster Innovation and Open Development – To better understand the impact of AI and explore the broad diversity of AI implementations, public policy should encourage investment in AI R&D. Governments should support the controlled testing of AI systems to help industry, academia, and other stakeholders improve the technology.
2. Create New Human Employment Opportunities and Protect People’s Welfare – AI will change the way people work. Public policy in support of adding skills to the workforce and promoting employment across different sectors should enhance employment opportunities while also protecting people’s welfare.
3. Liberate Data Responsibly – AI is powered by access to data. Machine learning algorithms improve by analyzing more data over time; data access is imperative to achieve more enhanced AI model development and training. Removing barriers to the access of data will help machine learning and deep learning reach their full potential.
4. Rethink Privacy – Privacy approaches like The Fair Information Practice Principles and Privacy by Design have withstood the test of time and the evolution of new technology. But with innovation, we have had to “rethink” how we apply these models to new technology.
5. Require Accountability for Ethical Design and Implementation – The social implications of computing have grown and will continue to expand as more people have access to implementations of AI. Public policy should work to identify and mitigate discrimination caused by the use of AI and encourage designing in protections against these harms.

These principles were announced in a blog post by Naveen Rao (Intel VP AI) here.

Lords Select Committee 5 core principles to keep AI ethical (April 2018)

1. Artificial intelligence should be developed for the common good and benefit of humanity.
2. Artificial intelligence should operate on principles of intelligibility and fairness.
3. Artificial intelligence should not be used to diminish the data rights or privacy of individuals, families or communities.
4. All citizens have the right to be educated to enable them to flourish mentally, emotionally and economically alongside artificial intelligence.
5. The autonomous power to hurt, destroy or deceive human beings should never be vested in artificial intelligence.

These principles appear in the UK House of Lords Select Committee on Artificial Intelligence report AI in the UK: ready, willing and able? published in April 2019. The WEF published a summary and commentary here.

AI UX: 7 Principles of Designing Good AI Products (April 2018)

1. Differentiate AI content visually – let people know if an algorithm has generated a piece of content so they can decide for themselves whether to trust it or not.
2. Explain how machines think – helping people understand how machines work so they can use them better
3. Set the right expectations – especially in a world full of sensational, superficial news about new AI technologies.
4. Find and handle weird edge cases – spend more time testing and finding weird, funny, or even disturbing or unpleasant edge cases.
5. User testing for AI products (default methods won’t work here).
6. Provide an opportunity to give feedback.

These principles, focussed on the design of the User Interface (UI) and User Experience (UX), are from Budapest based company UX Studio.

The Toronto Declaration on equality and non-discrimination in machine learning systems (May 2018)The Toronto Declaration: Protecting the right to equality and non-discrimination in machine learning systems does not succinctly articulate ethical principles but instead presents arguments under the following headings to address concerns “about the capability of [machine learning] systems to facilitate intentional or inadvertent discrimination against certain individuals or groups of people”.

1. Using the framework of international human rights law The right to equality and non-discrimination; Preventing discrimination, and Protecting the rights of all individuals and groups: promoting diversity and inclusion
2. Duties of states: human rights obligations State use of machine learning systems; Promoting equality, and Holding private sector actors to account
3. Responsibilities of private sector actors human rights due diligence
4. The right to an effective remedy

Google AI Principles (June 2018)

1. Be socially beneficial.
2. Avoid creating or reinforcing unfair bias.
3. Be built and tested for safety.
4. Be accountable to people.
5. Incorporate privacy design principles.
6. Uphold high standards of scientific excellence.
7. Be made available for uses that accord with these principles.

These principles were launched with a blog post and commentary by Google CEO Sundar Pichai here.

IBM’s 5 ethical AI principles (September 2018)

1. Accountability: AI designers and developers are responsible for considering AI design, development, decision processes, and outcomes.
2. Value alignment: AI should be designed to align with the norms and values of your user group in mind.
3. Explainability: AI should be designed for humans to easily perceive, detect, and understand its decision process, and the predictions/recommendations. This is also, at times, referred to as interpretability of AI. Simply speaking, users have all rights to ask the details on the predictions made by AI models such as which features contributed to the predictions by what extent. Each of the predictions made by AI models should be able to be reviewed.
4. Fairness: AI must be designed to minimize bias and promote inclusive representation.
5. User data rights: AI must be designed to protect user data and preserve the user’s power over access and uses

For a full account read IBM’s Everyday Ethics for Artificial Intelligence here.

Microsoft Responsible bots: 10 guidelines for developers of conversational AI (November 2018)

1. Articulate the purpose of your bot and take special care if your bot will support consequential use cases.
2. Be transparent about the fact that you use bots as part of your product or service.
3. Ensure a seamless hand-off to a human where the human-bot exchange leads to interactions that exceed the bot’s competence.
4. Design your bot so that it respects relevant cultural norms and guards against misuse.
5. Ensure your bot is reliable.
6. Ensure your bot treats people fairly.
7. Ensure your bot respects user privacy.
8. Ensure your bot handles data securely.
9. Ensure your bot is accessible.
10. Accept responsibility.

Microsoft’s guidelines for the ethical design of ‘bots’ (chatbots or conversational AIs) are fully described here.

CEPEJ European Ethical Charter on the use of artificial intelligence (AI) in judicial systems and their environment, 5 principles (February 2019)

1. Principle of respect of fundamental rights: ensuring that the design and implementation of artificial intelligence tools and services are compatible with fundamental rights.
2. Principle of non-discrimination: specifically preventing the development or intensification of any discrimination between individuals or groups of individuals.
3. Principle of quality and security: with regard to the processing of judicial decisions and data, using certified sources and intangible data with models conceived in a multi-disciplinary manner, in a secure technological environment.
4. Principle of transparency, impartiality and fairness: making data processing methods accessible and understandable, authorising external audits.
5. Principle “under user control”: precluding a prescriptive approach and ensuring that users are informed actors and in control of their choices.

The Council of Europe ethical charter principles are outlined here, with a link to the ethical charter istelf.

Women Leading in AI (WLinAI) 10 recommendations (February 2019)

1. Introduce a regulatory approach governing the deployment of AI which mirrors that used for the pharmaceutical sector.
2. Establish an AI regulatory function working alongside the Information Commissioner’s Office and Centre for Data Ethics – to audit algorithms, investigate complaints by individuals,issue notices and fines for breaches of GDPR and equality and human rights law, give wider guidance, spread best practice and ensure algorithms must be fully explained to users and open to public scrutiny.
3. Introduce a new Certificate of Fairness for AI systems alongside a ‘kite mark’ type scheme to display it. Criteria to be defined at industry level, similarly to food labelling regulations.
4. Introduce mandatory AIAs (Algorithm Impact Assessments) for organisations employing AI systems that have a significant effect on individuals.
5. Introduce a mandatory requirement for public sector organisations using AI for particular purposes to inform citizens that decisions are made by machines, explain how the decision is reached and what would need to change for individuals to get a different outcome.
6. Introduce a ‘reduced liability’ incentive for companies that have obtained a Certificate of Fairness to foster innovation and competitiveness.
7. To compel companies and other organisations to bring their workforce with them – by publishing the impact of AI on their workforce and offering retraining programmes for employees whose jobs are being automated.
8. Where no redeployment is possible, to compel companies to make a contribution towards a digital skills fund for those employees
9. To carry out a skills audit to identify the wide range of skills required to embrace the AI revolution.
10. To establish an education and training programme to meet the needs identified by the skills audit, including content on data ethics and social responsibility. As part of that, we recommend the set up of a solid, courageous and rigorous programme to encourage young women and other underrepresented groups into technology.

Presented by the Women Leading in AI group at a meeting in parliament in February 2019, this report in Forbes by Noel Sharkey outlines both the group, their recommendations, and the meeting.

The NHS’s 10 Principles for AI + Data (February 2019)

1. Understand users, their needs and the context
2. Define the outcome and how the technology will contribute to it
3. Use data that is in line with appropriate guidelines for the purpose for which it is being used
4. Be fair, transparent and accountable about what data is being used
5. Make use of open standards
6. Be transparent about the limitations of the data used and algorithms deployed
7. Show what type of algorithm is being developed or deployed, the ethical examination of how the data is used, how its performance will be validated and how it will be integrated into health and care provision
8. Generate evidence of effectiveness for the intended use and value for money
9. Make security integral to the design
10. Define the commercial strategy

These principles are set out with full commentary and elaboration on Artificial Lawyer here.

IEEE General Principles of Ethical Autonomous and Intelligent Systems (A/IS) (March 2019)

1. Human Rights: A/IS shall be created and operated to respect, promote, and protect internationally recognized human rights.
2. Well-being: A/IS creators shall adopt increased human well-being as a primary success criterion for development.
3. Data Agency: A/IS creators shall empower individuals with the ability to access and securely share their data to maintain people’s capacity to have control over their identity.
4. Effectiveness: A/IS creators and operators shall provide evidence of the effectiveness and fitness for purpose of A/IS.
5. Transparency: the basis of a particular A/IS decision should always be discoverable.
6. Accountability: A/IS shall be created and operated to provide an unambiguous rationale for all decisions made.
7. Awareness of Misuse: A/IS creators shall guard against all potential misuses and risks of A/IS in operation.
8. Competence: A/IS creators shall specify and operators shall adhere to the knowledge and skill required for safe and effective operation.

These amended and extended general principles form part of Ethical Aligned Design 1st edition, published in March 2019. For an overview see pdf here.

Ethical issues arising from the police use of live facial recognition technology (March 2019)

9 ethical principles relate to: public interest, effectiveness, the avoidance of bias and algorithmic justice, impartiality and deployment, necessity, proportionality, impartiality, accountability, oversight, and the construction of watchlists, public trust, and cost effectiveness.

Reported here the UK government’s independent Biometrics and Forensics Ethics Group (BFEG) published an interim report outlining nine ethical principles forming a framework to guide policy on police facial recognition systems.

Floridi and Clement Jones’ five principles key to any ethical framework for AI (March 2019)

1. AI must be beneficial to humanity.
2. AI must also not infringe on privacy or undermine security.
3. AI must protect and enhance our autonomy and ability to take decisions and choose between alternatives.
4. AI must promote prosperity and solidarity, in a fight against inequality, discrimination, and unfairness
5. We cannot achieve all this unless we have AI systems that are understandable in terms of how they work (transparency) and explainable in terms of how and why they reach the conclusions they do (accountability).

Luciano Floridi and Lord Tim Clement Jones set out, here in the New Statesman, these 5 general ethical principles for AI, with additional commentary.

The European Commission’s High Level Expert Group on AI Ethics Guidelines for Trustworthy AI (April 2019)

1. Human agency and oversight AI systems should support human autonomy and decision-making, as prescribed by the principle of respect for human autonomy.
2. Technical robustness and safety A crucial component of achieving Trustworthy AI is technical robustness, which is closely linked to the principle of prevention of harm.
3. Privacy and Data governance Closely linked to the principle of prevention of harm is privacy, a fundamental right particularly affected by AI systems.
4. Transparency This requirement is closely linked with the principle of explicability and encompasses transparency of elements relevant to an AI system: the data, the system and the business models.
5. Diversity, non-discrimination and fairness In order to achieve Trustworthy AI, we must enable inclusion and diversity throughout the entire AI system’s life cycle.
6. Societal and environmental well-being In line with the principles of fairness and prevention of harm, the broader society, other sentient beings and the environment should be also considered as stakeholders throughout the AI system’s life cycle.
7. Accountability The requirement of accountability complements the above requirements, and is closely linked to the principle of fairness

For more detail on each of these principles follow the links above.

Published on 8 April 2019, the EU HLEG AI ethics guidelines for trustworthy AI are detailed in full here.

Draft core principles of Australia’s Ethics Framework for AI (April 2019)

1. Generates net-benefits. The AI system must generate benefits for people that are greater than the costs.
2. Do no harm. Civilian AI systems must not be designed to harm or deceive people and should be implemented in ways that minimise any negative outcomes.
3. Regulatory and legal compliance. The AI system must comply with all relevant international, Australian Local, State/Territory and Federal government obligations, regulations and laws.
4. Privacy protection. Any system, including AI systems, must ensure people’s private data is protected and kept confidential plus prevent data breaches which could cause reputational, psychological, financial, professional or other types of harm.
5. Fairness. The development or use of the AI system must not result in unfair discrimination against individuals, communities or groups. This requires particular attention to ensure the “training data” is free from bias or characteristics which may cause the algorithm to behave unfairly.
6. Transparency & Explainability. People must be informed when an algorithm is being used that impacts them and they should be provided with information about what information the algorithm uses to make decisions.
7. Contestability. When an algorithm impacts a person there must be an efficient process to allow that person to challenge the use or output of the algorithm.
8. Accountability. People and organisations responsible for the creation and implementation of AI algorithms should be identifiable and accountable for the impacts of that algorithm, even if the impacts are unintended.

These draft principles are detailed in Artificial Intelligence Australia’s Ethics Framework A Discussion Paper. This comprehensive paper includes detailed summaries of many of the frameworks and initiatives listed above, together with some very useful case studies.

References

[1] Asimov, Isaac (1950): Runaround, in I, Robot, (The Isaac Asimov Collection ed.) Doubleday. ISBN 0-385-42304-7.
[2] Murphy, Robin; Woods, David D. (2009): Beyond Asimov: The Three Laws of Responsible Robotics. IEEE Intelligent systems. 24 (4): 14–20.
[3] Margaret Boden et al (2017): Principles of robotics: regulating robots in the real world
Connection Science. 29 (2): 124:129.
[4] Tony Prescott and Michael Szollosy (eds.) (2017): Ethical Principles of Robotics, Connection Science. 29 (2) and 29 (3).