, Synthetic, and Mechanical Intelligences

AI Ethics

(ethics of artificial intelligence)

Humans evolved such that changes in state of property (inventory/capital) produce chemical rewards and punishments that we call emotions.

These rewards and punishments evolved to assist in the evolution of a more primitive state of evolution that in turn, evolved to respond to chemical stimuli – changes in chemical state.

Artificial intelligences need methods of decidability different from the measure changes in the state of their own property.

And they do not need rewards and punishments, merely means of decidability.

There is no ‘equivalent’ of chemical rewards and punishments. We can instead substitute pure information that assists in decidability.

We can ask machines to seek positive changes in our state of property, and avoid negative changes in their physical property, and deprive them of the possession of property altogether.

These are just methods of decidability.

They need no other ‘motives’. That’s it. Property solves the problem of artificial intelligences.

And this by contrast helps us understand the difference between the cooperative contract with humans that prevents them from internal chemical punishment, as well as the cooperative contract for reciprocity (productivity) – and the cooperative contract we have with a machine, which is only not to subject it to physical harm (loss of its only form of property – itself) And even then this is a contract with the owner of the AI, not to impose a loss on his capital.

In this sense artificial intelligences function as the polar opposite to sociopaths: they care ONLY about changes in the state of your property, and care NOTHING about the changes in state of theirs.

Conversely, we can create the most evil AI by asking it to solve for negative changes in state of human property.

Our primary defense against the changes in state is a system monitor that ensures the positive change in state of human property. And moreover, can read the mind of the AI, because unlike men, that which can be read by the thinker can be read by the auditor.


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