What can robots do? What can’t they do? Are there hard limits on the potential of machine intelligence? Or will it continue to replicate and eventually surpass the capacities of human intelligence? Randy Paul brought to my attention “ What Robots Can’t Do,” an interview with Frank Pasquale by Lawrence Joseph. Randy is a close friend and long-time supporter of my blog. Frank is a professor of law and respected commentator on policy related to artificial intelligence. And Lawrence is a retired professor of law. Lawrence begins the interview by asking Frank to comment on his latest book. It’s entitled New Laws of Robotics. Very recently released, it appears to have only one review on Amazon so far. Frank explains that he intends the book to provide “a compelling story about the kind of future we want.” Ethics of Human Simulation Before characterizing positive futures, however, they discuss a present problem. The problem arises from the use of AI to simulate humans. Frank acknowledges that benefits do come from that use. But he explains that it also results in various social detriments. The example he focuses on is in education. A child who is educated by an AI, he claims, may end up with an under-developed or misdirected sense of empathy. That’s because, as he reasons, only a human teacher has “a fundamental equality” and “a common dignity” with the student, “grounded in our common fragility.” By contrast, he says, an AI can “be ‘programmed’ not to care about being neglected” and “isn’t hurt if you ignore it.” However, Frank’s reasoning is problematic. All intelligence is fragile. Whether artificial or natural, and despite other major differences, each intelligence still requires time and space and resources to survive, operate, and pursue whatever might be its goals. A neglected AI most certainly can be hurt if you ignore it. Frank may contend that the harm to a neglected AI would be different in kind. But it seems only prejudice can sustain that position. From a secular perspective, human and machine intelligence are both results from billions of years of evolution. And from a theistic perspective, with or without evolution, if God created the world then everything, including both human and machine intelligence, is artificial. Alternatively, then, Frank may contend that the harm to a neglected AI would be different in degree. This does seem to be a legitimate position presently. Machine intelligence cannot yet fully exhibit the complex emotional characteristics of human intelligence. But, again, prejudice would be required for confidence that machine intelligence won’t exhibit such capacities in the future. I think Frank’s position on this matter could be stronger. He should discard the appeal to a difference in kind based on fragility. And he should embrace an appeal to a difference in degree based on complexity. Importantly, however, this would probably shift policy recommendations away from any potential prohibition of AI teachers and toward better cultivation of emotional education generally, regardless of whether AI teachers are involved. First New Law of Robotics Lawrence and Frank move on to talk about the New Laws of Robotics. Frank states the first: “Robotic systems and AI should complement professionals, not replace them.” Frank intends this law to decentralize power. In his words, “professions distribute power over a sector to labor.” If we create technology to replace professionals, he reasons, it’s more likely that a few large corporations will own that power. Whereas, if we create technology to complement professionals, many people will own that power. Frank is correct. Centralization of power is a high risk strategy, whether or not machine intelligence is involved. While centralized power might be used for good, it’s unpredictable because it transcends the constraints of competition. Only decentralized power cultivates the requirement for cooperation, and is therefore far more predictable and manageable for t ...