Category Archives: Problem Practices

Communication behavior or analysis that is often counter-productive

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The Fraught Task of a Commencement Speaker

The trappings of commencement are meant to lift the spirits, but it is now harder to know what to say to a group of mariners setting out on unusually stormy seas.

Universities and their constituents have been wrung through the wringer this year. It seems like everyone from the President to their funding sources have weighed in on their supposed shortcomings: some, such as the tradition of favoring diversity goals, are totally fictitious, others, such as high fees to attend, are true. In this fractious environment what can an invited speaker say to those about to leave the protected shores of academia for the stormy economy that awaits? In better years  graduates who gathered in front of Old Main were giddy with high expectations, if not always prepared to hear the solemn words of a somebody at least one generation removed.

Lately, a college degree seems less of an achievement than a document testifying to endurance. And those young grads are obviously none too pleased with their country and the diminished job prospects in many fields that they will be inheriting. Recent reports of vocal “boos” from graduates being addressed by speakers from the tech world are a reminder that what should be a celebration now sometimes resembles a hostile crowd at a political rally. The threat of A.I. performing jobs in many industries is real for these graduates, who might have reasonably expected a degree of protection from the culture.*

Speeches are my business. And while the trappings of commencement and its music are meant to lift the spirits, it is now harder to find the right thoughts to communicate to a group about to step into the unknowns of work and life.

The most durable model for these speeches combined a sense of celebration with old-timey jeremiads about becoming too complacent too soon. The classic commencement speech almost always took the form of a secular sermon, even when the message was simply to hold on to the ideals and enthusiasms that are the birthright of the young. The writer Susan Sontag cautioned students at Wellesley to become students for life.  I like here writerly way of putting it: “Don’t move to the mental slums.”

Now, it is less apparent that these new graduates want to hear more from the generation that they believe—with some justification—has put the country in its present disarray.

The best advice to a speaker that I can give is to be brief, and to combine any warnings with a sense of positivity.  There goals are not mutually exclusive. Graduates should be urged to joyfully use the intellectual tools that they have acquired. They will need to prove their worth as critical thinkers and communicators. In my own case, stating this was easy. Given the Chairperson’s privilege of speaking to our communication majors in a smaller ceremony, I added a reminder that can apply to many fields.

Communication is not done with any of us. It will have its way with us for the remainder of our days. This isn’t a subject you learn and then move on. There’s rarely such a thing as perfecting a communication skill. . . For the rest of our lives we have no choice but to be students of the arts of working with others, ready for the next opportunity to make friends out of strangers and take the toxicity out of relationships.

In short, make this moment the start of using the intellectual tools and social intelligence you have acquired.

__________

*A music technologist addressing students at a commencement in Tennessee this spring offered one of the worst comments I have heard from a speaker: “The things you learned in your first year here may already be obsolete.”  Everyone at that institution should have been offended, since it suggests the presumption of a trade-school approach to a subject that is thousands of years old. Surely Tennessee’s program did more than explain how to use an outdated edition of some studio software. He was rightly booed.

What I Got Wrong and Right about Artificial Intelligence

Personhood is a unique state rooted in carbon-sourced biology, not easily replicated by silicon-based machines. 

In 2015 I wrote that “In reality, “humans have nothing to fear” from the growth of artificial Intelligence. “Most measures of it use the wrong yardsticks.”

Well, knock me over with a feather.

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I seem to have been wrong about that. Job losses caused by new uses of A.I. make it apparent that many word and data handling jobs have indeed been given to computers running A.I. programs. The first contact many of us have with doctors offices, food services or even mental health services is some chatter-bot mascarading as the functional equivelant of an adaptable and sensitive person. The hubris that makes that possible is our mistake.  I feel like a fraud every time I “chat” with a machine. But the fraud is on the other side.

Banks and Silicon Valley tech firms are now beginning to purge their staffs. Estimates suggest that perhaps organizations and businesses in the near future will have twenty percent fewer employees. Even so, I would still guess that A.I. is not going to cut it in some functions. Imagine as a new retailer you tout the advantage of guaranteeing a real customer service person immediately if you have a problem.  That’s a claim I saw in an ad recently, representing a unique selling proposition.

What I missed in the first post here was that my mind was too focused on those workers whose jobs are either creative, or tied to the trickiest of forms of human problem solving.   And my heart goes out to people who have been let go for nothing worse than serving as one of the  human faces of an organization.

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Well, knock me over with a feather. Job losses from new uses of A.I. make it apparent that many word and data handling jobs have indeed been given to computers running A.I. programs.

One key point in that rash post still stands and seems to be ignored by many in the A.I. community. It hinges on what personhood means, including having a sense of self. If this sounds wooly, it isn’t. If we think that computers, robots or chatterbots have a sense of individual identity, I would beg to differ. Without a personal human history that includes the biology of living in the physical world and adapting to a socially mediated and carbon-based life cycle, a machine is just a machine.  We have a biography, a family lineage, a sense of place, and a collection of life-transforming experiences. Our lives must reckon with the processes attraction, illness, aging, and fostering new beings as members of a tribe. A machine can only fake the experiences and feelings of a human being.

GW: "Alexa, How are you feeling today?"

Amazon A.I. Assistant: "My Monday is starting off marvelously." 
 
(This actual response can't help but be fraudulent. Forms of "me" suggest a living person,a being, someone's son or daughter, and social intelligence based on a lifetime of interactions. "Marvelously" suggests an ordinary language stab at an unearned feeling.)  

All of these features are essential prerequisites for a sense of self, which is thinly constructed using the feedback and interactions of other humans. Humans can estimate the interiority of another person from the wealth of experiences that we and they have undergone. How does that get communicated in terms of the social intelligence values of empathy, sympathy, or feelings of alienation or identification? These states of mind or more than the products of algorithms in large language models of A.I.. They are unique to the human mind. It’s another reason to reassuract the idea of a person’s “soul,” and perhaps to routinely italicize artificial as a reminder that the word truncates the much richer meanings behind “intelligence.”

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As I previously noted, just this issue of selfhood should remind us of the special status that comes from living through dialogue with others. A sense of self is complicated, but it includes the critical ability to be aware of another’s awareness of who we are. If this sounds confusing, it isn’t. This process is central to all but the most perfunctory communication transactions. As we address others we are usually “reading” their responses in light of what we believe they already have discerned about us. We triangulate between our  perceptions of who we are, who they are, and what we imagine they may be thinking about our behavior. Put this sequence together, and you get a transaction that is full of feedback loops that involve estimates if intention and interest, and—frequently—a general desire born through human social intelligence to protect the feelings of others.

It’s an understatement to say these transactions are not the stuff of machine-based intelligence, and probably never can be. To be sure, the intricacies of many newer A.I. systems are beyond me, but I am still comfortable asserting that feelings, attitudes, experiences and beliefs that create human agency cannot be generated by GPUs, TPUs, and NPUs programmed to produce simulacrums of consciousness. As Walter Isaacson reminds us in The Innovators, we are carbon-based creatures with chemical and electrical impulses that create unique and idiosyncratic individuals. This is when the organ of the brain becomes so much more: the biographical homeland of an experience-saturated mind. With us there is no central processor. We are not silicon-based. There are the nearly infinite forms of consciousness in a brain with 100-billion neurons with 100-trillion connections. And because we often “think” in ordinary language, we are so much more—and sometimes less—than an encyclopedia of large language algorithms.