Ice Lounge Media

Ice Lounge Media

As long as humans have built machines, we’ve feared the day they could destroy us. Stephen Hawking famously warned that AI could spell an end to civilization. But to many AI researchers, these conversations feel unmoored. It’s not that they don’t fear AI running amok—it’s that they see it already happening, just not in the ways most people would expect. 

AI is now screening job candidates, diagnosing disease, and identifying criminal suspects. But instead of making these decisions more efficient or fair, it’s often perpetuating the biases of the humans on whose decisions it was trained. 

William Isaac is a senior research scientist on the ethics and society team at DeepMind, an AI startup that Google acquired in 2014. He also cochairs the Fairness, Accountability, and Transparency conference—the premier annual gathering of AI experts, social scientists, and lawyers working in this area. I asked him about the current and potential challenges facing AI development—as well as the solutions.

Q: Should we be worried about superintelligent AI?

A: I want to shift the question. The threats overlap, whether it’s predictive policing and risk assessment in the near term, or more scaled and advanced systems in the longer term. Many of these issues also have a basis in history. So potential risks and ways to approach them are not as abstract as we think.

There are three areas that I want to flag. Probably the most pressing one is this question about value alignment: how do you actually design a system that can understand and implement the various forms of preferences and values of a population? In the past few years we’ve seen attempts by policymakers, industry, and others to try to embed values into technical systems at scale—in areas like predictive policing, risk assessments, hiring, etc. It’s clear that they exhibit some form of bias that reflects society. The ideal system would balance out all the needs of many stakeholders and many people in the population. But how does society reconcile their own history with aspiration? We’re still struggling with the answers, and that question is going to get exponentially more complicated. Getting that problem right is not just something for the future, but for the here and now.

The second one would be achieving demonstrable social benefit. Up to this point there are still few pieces of empirical evidence that validate that AI technologies will achieve the broad-based social benefit that we aspire to. 

Lastly, I think the biggest one that anyone who works in the space is concerned about is: what are the robust mechanisms of oversight and accountability. 

Q: How do we overcome these risks and challenges?

A: Three areas would go a long way. The first is to build a collective muscle for responsible innovation and oversight. Make sure you’re thinking about where the forms of misalignment or bias or harm exist. Make sure you develop good processes for how you ensure that all groups are engaged in the process of technological design. Groups that have been historically marginalized are often not the ones that get their needs met. So how we design processes to actually do that is important.

The second one is accelerating the development of the sociotechnical tools to actually do this work. We don’t have a whole lot of tools. 

The last one is providing more funding and training for researchers and practitioners—particularly researchers and practitioners of color—to conduct this work. Not just in machine learning, but also in STS [science, technology, and society] and the social sciences. We want to not just have a few individuals but a community of researchers to really understand the range of potential harms that AI systems pose, and how to successfully mitigate them.

Q: How far have AI researchers come in thinking about these challenges, and how far do they still have to go?

A: In 2016, I remember, the White House had just come out with a big data report, and there was a strong sense of optimism that we could use data and machine learning to solve some intractable social problems. Simultaneously, there were researchers in the academic community who had been flagging in a very abstract sense: “Hey, there are some potential harms that could be done through these systems.” But they largely had not interacted at all. They existed in unique silos.

Since then, we’ve just had a lot more research targeting this intersection between known flaws within machine-learning systems and their application to society. And once people began to see that interplay, they realized: “Okay, this is not just a hypothetical risk. It is a real threat.” So if you view the field in phases, phase one was very much highlighting and surfacing that these concerns are real. The second phase now is beginning to grapple with broader systemic questions.

Q: So are you optimistic about achieving broad-based beneficial AI?

A: I am. The past few years have given me a lot of hope. Look at facial recognition as an example. There was the great work by Joy Buolamwini, Timnit Gebru, and Deb Raji in surfacing intersectional disparities in accuracies across facial recognition systems [i.e., showing these systems were far less accurate on Black female faces than white male ones]. There’s the advocacy that happened in civil society to mount a rigorous defense of human rights against misapplication of facial recognition. And also the great work that policymakers, regulators, and community groups from the grassroots up were doing to communicate exactly what facial recognition systems were and what potential risks they posed, and to demand clarity on what the benefits to society would be. That’s a model of how we could imagine engaging with other advances in AI.

But the challenge with facial recognition is we had to adjudicate these ethical and values questions while we were publicly deploying the technology. In the future, I hope that some of these conversations happen before the potential harms emerge.

Q: What do you dream about when you dream about the future of AI?

A: It could be a great equalizer. Like if you had AI teachers or tutors that could be available to students and communities where access to education and resources is very limited, that’d be very empowering. And that’s a nontrivial thing to want from this technology. How do you know it’s empowering? How do you know it’s socially beneficial? 

I went to graduate school in Michigan during the Flint water crisis. When the initial incidences of lead pipes emerged, the records they had for where the piping systems were located were on index cards at the bottom of an administrative building. The lack of access to technologies had put them at a significant disadvantage. It means the people who grew up in those communities, over 50% of whom are African-American, grew up in an environment where they don’t get basic services and resources.

So the question is: If done appropriately, could these technologies improve their standard of living? Machine learning was able to identify and predict where the lead pipes were, so it reduced the actual repair costs for the city. But that was a huge undertaking, and it was rare. And as we know, Flint still hasn’t gotten all the pipes removed, so there are political and social challenges as well—machine learning will not solve all of them. But the hope is we develop tools that empower these communities and provide meaningful change in their lives. That’s what I think about when we talk about what we’re building. That’s what I want to see. 

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There have been many conspiracy theories about the 2020 US election, from lies about vote-by-mail fraud to the discredited idea that millions of non-citizens get to vote. But just two weeks before Election Day, the most common disinformation claim is currently the idea that the vote is “rigged,” researchers say. 

The conspiracy theory is so all-encompassing that experts say it’s become uniquely challenging for platforms like Facebook and Twitter to handle.

A big-tent conspiracy

The Election Integrity Partnership, or EIP, is a group of researchers aimed at mitigating the impact of attempted voter misinformation and election delegitimization. In a call with reporters on Tuesday, they pointed out that the most prominent booster of the idea of a “rigged” election is President Donald Trump, who—echoing his rhetoric in 2016—has spent much of the last year warning about a “stolen” election. The narrative has been building to the point where an adherent can now view almost any news through the “rigged” lens.

“The narrative focuses not on a specific falsifiable claim, but on a lot of claims strung together into a conspiracy theory that powerful people in the Democratic Party and the ‘deep state’ were conspiring to kick off a color revolution to steal the election from President Trump,” the EIP’s Renée DiResta says. (A “color revolution” is the name given to some movements to overthrow governments, mainly in former Soviet states like Georgia and Ukraine, in which the repressive regimes claimed that the protest movements had US support.)

DiResta is the lead author of the EIP’s new report detailing how a conspiracy narrative seeking to preemptively delegitimize a Democratic election victory has been spreading on the fringes of the far right and through international outlets like Russia Today. 

Almost everything can become part of some “vast plot,” she says, from YouTube’s decision to remove channels promoting the QAnon conspiracy theory to expert predictions that slow-to-be-counted mail-in votes will boost Democratic election results. All get pushed under the “rigged” umbrella.

Her work focused on a particular branch of this conspiracy narrative: the idea that an illegal coup is being staged against the president. This is disinformation with no basis in fact, but it’s still been effectively mainstreamed in recent months from blogs and right-wing news websites through to prime-time television interviews on Tucker Carlson’s Fox News show, which boasts over 4 million viewers.

Disinformation networks

As a “meta-narrative” under which other conspiracies and disinformation can easily fit, this type of disinformation is especially challenging for platforms like Facebook and Twitter to deal with. There is no single incident on which to focus: instead, every incident becomes linked to the grand conspiracy.

“It’s a long-term conspiratorial explanation, not a single viral misinformation incident,” conclude the EIP researchers. “This makes it all the more difficult for platforms to respond: any one post or piece of content may receive negligible engagement, [but] the accumulation of these references is what matters.”

The most crucial moment in the life of this conspiracy comes on Election Day in two weeks. If there is uncertainty, what immediately follows will show the immediate impact of undermining confidence in the election. Among the possible scenarios is that one candidate prematurely declares victory—which would undermine mail-in ballots that are counted more slowly because of security checks. The reaction of both traditional media and social media will be key to whether voters understand that certified results are not coming on Election Day—a timeline that election officials say is just fine

In the event of such an announcement, Facebook says, it would apply a warning label to the candidate’s post on its site. Twitter’s policy gives room for either labeling or outright removing such a tweet. YouTube has no stated policy here. 

From a voters’ perspective, the best strategy is to follow verified state and local election officials on social media and on their websites. You can use canivote.org, which includes a roster of election officials around the country.

This is an excerpt from The Outcome, our daily email on election integrity and security. Click here to get regular updates straight to your inbox.

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It has been five years since Katrina Spade composted her first human body. With her pushing and lobbying, Washington state is now the first in the US to legally offer an alternative to burial or cremation: “above-ground decomposition,” also known as “natural organic reduction.” Turing your corpse into soil, in other words.

In 2017, Spade started Recompose, a Seattle-based human composting company, to carry out the service for any client willing and able to spend $5,500, which is still much cheaper than most funerals. 

For Spade, the business is about fighting climate change. In America, cemeteries take up an estimated 1 million acres of land; caskets destroy 4 million acres of forest every year; and burials use 30 million boards of wood and over 800,000 gallons of embalming fluid. According to Troy Hottle, a sustainability analyst and advisor to Recompose, the carbon dioxide saved by composting one human comes to between 0.84 and 1.4 metric tons. One metric ton is equivalent to burning 1,102 pounds (500 kilograms) of coal or driving about 2,500 miles (4,000 kilometers) in a passenger car. 

The Washington bill took effect earlier this year, just in time for Recompose to begin accepting its first bodies in November. I sat down with Spade to talk about the mechanics of human composting, its environmental impact, and whether it will ever catch on.

Q: You were the first person to pursue composting human bodies as a business. How did you figure out how to do it?

A: I wasn’t interested in being buried in the conventional manner. It occurred to me that cremation is a destruction of whatever we have left when we die. All the nutrients left in our body are incinerated when you’re cremated, and I thought: “This doesn’t fit with the way I want to do things.” 

As I was thinking about this, my friend called me. She asked if I’d heard of the farmers that composted whole cows. This is a practice that’s been happening for decades in the US on farms. I had a bit of an epiphany: if you can compost a cow, you can probably compost a human body. I started to take those principles that farmers have been using and apply them to a death-care system for humans. 

“I decided to look at the American funeral industry because I was curious what would do with my body when I die.”

Q: You’re set to receive your first bodies in November. How are you feeling about that?

A: We’ve done a pilot in conjunction with Washington State University where we welcomed six human bodies and converted those bodies into soil. So this won’t be the first time this has happened in the world. I’m very confident—I want to say in technology, but really, it’s nature doing its job. I’ve seen it happen many times before, so mostly I’m excited. Certainly a little bit nervous.

Q: You started thinking about death care when you were in graduate school for architecture. How did that happen?

A: I had been enamored with composting for some time. Before architecture school, I went to design school and studied permaculture [designing in tandem with nature in a sustainable way]. Then in graduate school, because I had just turned 30 and because I had young children, I started to feel my mortality. I decided to look at the American funeral industry because I was curious what I would do with my body when I die.

Q: What were you thinking at the time?

A: I grew up in a rural setting and moved to my first city when I was 18. I knew that I would always live in a city. I prefer the urban living, the urban lifestyle, and yet had the sense that when I died, I would have a natural burial without embalming, without a fancy casket, etc. I thought: “How interesting [that] as an urban dweller I would want my body to be brought to nature after death.” It’s kind of a weird paradox. In thinking about how important nature is to us in grieving or in being mortal, I started to wonder what death care would look like in the city if it were really tied to nature. 

Q: What’s the composting process at Recompose?

A: Each body goes into an individual vessel, which is like a cone container, and it’s laid onto wood chips, alfalfa, and straw—this nice mixture of natural materials—and covered with more of the same. The body is kind of cocooned, and it stays in that vessel for 30 days. As it’s there, microbes are breaking down the body and breaking down the wood chips, alfalfa, and straw to create this beautiful soil. We will have 10 of those units to begin. We’ll be able to welcome 10 bodies per month.

Recompose Katrina Spade

IAN ALLEN

Q: What’s the Recompose space like?

A: We’ve actually made quite a few changes since the covid pandemic started back in March. We had been working on this beautiful warehouse space in Seattle, and when the pandemic hit, the rug was pulled from under us funding-wise. The main adjustment we made was to decide to open a much smaller, scaled-down facility to start, which I think is probably a wise thing to do, but it was a bit of a disappointment. The vessel system is the same—it’s an array of 10 vessels in their hexagonal frame, so it looks a little bit like a beehive. But the space we open in November is a small warehouse. Our goal is to then open a larger facility next year that families can visit.

Q: As this pandemic continues, how are people thinking differently about death?

A: It feels like all of us in the world are even more aware of our own mortality right now. If you’re thinking about the fact that you will someday die and your loved ones will die, you might be more interested in considering what happens to your body and a last gift you can give back to the planet. My personal opinion is that everyone should be planning for their end of life early and often. A silver lining of the pandemic is people are doing that more. A lot of the momentum for this project was based on the climate crisis. Our process saves a metric ton of carbon dioxide over cremation or conventional burial. For a lot of people this is not just about creating soil, which is a critical resource, but also mitigating the harm we’re doing through our funeral practices. The pandemic has jostled or distracted from the climate crisis, but I sense that people are coming back around and realizing we still have to focus our energies there. In a perfect world we’d both continue to recognize our mortality and then bring back our energies to the climate crisis. 

Q: People who die of covid-19 can’t be composted, right?

A: No, they can be. Natural organic reduction in the human destroys pathogens through heat created by the microbial activity. This form of disposition has been proven to destroy coronaviruses by heat in a really relatively short period of time. By law, the process must sustain temperatures of 131 °F [55 °C] for 72 hours. Coronaviruses in particular have been shown to be destroyed in about 30 minutes by those temperatures. 

Q: I didn’t realize that. I was under the impression that if someone dies of an infectious disease, they can’t be naturally composted.

A: We have two instances where a person would be a non-candidate. Ebola is one. It’s so incredibly infectious that the CDC recommends direct cremation. The other disease is a prion disease such as Creutzfeldt-Jakob disease, which has not yet been shown to be destroyed by composting. But in terms of just general infectious diseases, natural organic reduction does an excellent job of destroying those pathogens.

Q: People can take the soil home, right?

A: Yeah. Recompose has this partnership with Bells Mountain, a 700-acre [283-hectare] conservation trust. It’s mostly forest that was improperly logged in the 1930s, and it’s still recovering from that. Our first offer is: “Hey, we’re creating a cubic yard of soil per person—that’s quite a lot. Of course, you can absolutely have all of it, but if you want, here’s a forest that needs it.” I suspect many families will take a small box home and use it to nourish their rose garden or a tree that they love, but that hopefully many would like to donate that soil to this conservation land. 

Q: Can Recompose reach people who are less environmentally conscious?

A: Most people want to be able to choose what happens to their own body and their loved ones’ bodies. When you’re talking about choice around the end of life, that resonates for a lot of different types of folks. We found here in Washington, for example, farmers on the eastern side of the state really get this. They are using a similar practice for their farm animals, and they love their soil, and they understand the cycles of life probably better than most.

Q: How can people still retain traditions around deathsuch as visiting cemetery plots and scattering asheswith natural organic reduction?

A: There’s a lot of similarities to scattering ashes, but for some it resonates deeper to have this productive, meaningful use of the soil you’ve created.

Q: Are you going to compost your body?

A: Yes. I’m definitely planning to become soil someday, but hopefully not for a while. I still have a lot to do. 

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