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Les véhicules autonomes, assistants virtuels et autres systèmes d'intelligence artificielle sont conçus pour prendre eux-mêmes des décisions. Alors qu'ils sont appelés à occuper une place grandissante dans nos vies, nous devons nous demander en fonction de quels principes moraux nous voulons les programmer, ce qui soulève des questions inédites. Qu'est-ce qu'un agent moral artificiel? Existe-t-il de bons et de mauvais robots? Et s'il est vrai que les machines reflètent les valeurs de ceux qui les conçoivent, comment éviter de reproduire certains biais et préjugés?.
Une voiture pilotée par une intelligence artificielle est face à un choix tragique : pour éviter un enfant qui traverse la route, elle doit écraser un vieillard sur le bas-côté. Que faire, qui sauver dans l’urgence ? Voilà un dilemme qui rappelle la fameuse expérience de pensée du tramway, et qui illustre les enjeux moraux de l’intelligence artificielle. Comment programmer nos robots – de transport, militaires, sexuels ou conversationnels – pour qu’ils prennent les bonnes décisions lorsqu’ils sont confrontés à des choix ? Quelle morale pour les robots ? Y en a-t-il, comme nous, de bons et de mauvais ? S’intéresser à l’éthique des algorithmes, c’est plonger au cœur de nos différentes intuitions et théories morales, questionner nos biais et préjugés, mais aussi explorer un nouveau domaine de la philosophie, expliqué avec clarté et humour par Martin Gibert, chercheur en éthique de l’intelligence artificielle.
Cet ouvrage vient clôturer deux années de réflexion intensive sur les enjeux à l’intersection entre la justice sociale et les technologies d’IA. Une compréhension de ces impacts sociétaux dépasse alors l’aspect technique pour se concentrer principalement sur le fait social.
Le progrès technique laisse apparaître la possibilité d’un nouveau monde et d’une quatrième révolution industrielle centrée autour des données numériques et de l'intelligence artificielle. Dès lors, l’avènement du numérique et son omniprésence dans notre société créent un besoin grandissant de poser des repères éthiques face à cette nouvelle religion des données. Dans ce contexte, Le code éthique algorithmique s’interroge sur la capacité des nouvelles technologies de l’information et de la communication à créer des problématiques éthiques novatrices ou encore à renforcer certains dilemmes moraux classiques, et pose la question des limites, des enjeux et des risques relatifs à cette révolution numérique. Cet ouvrage analyse en quoi l’instauration de ce nouveau cadre de pensée néodarwinien doit abandonner une approche normative et contraignante pour aborder une vision évolutive plus éthique, adaptée et flexible allant dans le sens du progrès et de l’innovation. Le respect et la dignité de l’homme passent inéluctablement par cette nouvelle éthique du numérique.
In the aftermath of the First World War, the poet Paul Valéry wrote of a ‘crisis of spirit’, brought about by the instrumentalization of knowledge and the destructive subordination of culture to profit. Recent events demonstrate all too clearly that that the stock of mind, or spirit, continues to fall. The economy is toxically organized around the pursuit of short-term gain, supported by an infantilizing, dumbed-down media. Advertising technologies make relentless demands on our attention, reducing us to idiotic beasts, no longer capable of living. Spiralling rates of mental illness show that the fragile life of the mind is at breaking point. Underlying these multiple symptoms is consumer capitalism, which systematically immiserates those whom it purports to liberate. Returning to Marx’s theory, Stiegler argues that consumerism marks a new stage in the history of proletarianization. It is no longer just labour that is exploited, pushed below the limits of subsistence, but the desire that is characteristic of human spirit. The cure to this malaise is to be found in what Stiegler calls a ‘pharmacology of the spirit’. Here, pharmacology has nothing to do with the chemical supplements developed by the pharmaceutical industry. The pharmakon, defined as both cure and poison, refers to the technical objects through which we open ourselves to new futures, and thereby create the spirit that makes us human. By reference to a range of figures, from Socrates, Simondon and Derrida to the child psychoanalyst Donald Winnicott, Stiegler shows that technics are both the cause of our suffering and also what makes life worth living.
In “There’s Something In The Water”, Ingrid R. G. Waldron examines the legacy of environmental racism and its health impacts in Indigenous and Black communities in Canada, using Nova Scotia as a case study, and the grassroots resistance activities by Indigenous and Black communities against the pollution and poisoning of their communities. Using settler colonialism as the overarching theory, Waldron unpacks how environmental racism operates as a mechanism of erasure enabled by the intersecting dynamics of white supremacy, power, state-sanctioned racial violence, neoliberalism and racial capitalism in white settler societies. By and large, the environmental justice narrative in Nova Scotia fails to make race explicit, obscuring it within discussions on class, and this type of strategic inadvertence mutes the specificity of Mi’kmaq and African Nova Scotian experiences with racism and environmental hazards in Nova Scotia. By redefining the parameters of critique around the environmental justice narrative and movement in Nova Scotia and Canada, Waldron opens a space for a more critical dialogue on how environmental racism manifests itself within this intersectional context. Waldron also illustrates the ways in which the effects of environmental racism are compounded by other forms of oppression to further dehumanize and harm communities already dealing with pre-existing vulnerabilities, such as long-standing social and economic inequality. Finally, Waldron documents the long history of struggle, resistance, and mobilizing in Indigenous and Black communities to address environmental racism.
Digital technology opens up extraordinary fields for applications that will deeply change the nature of jobs and trade, the very concept of work and the expectations of user–producers. The “masters of algorithms” have disrupted production and services, and this trend will continue for as long as electric energy and the elements of Industry 4.0 are in continued development. Beyond data control, a power struggle is working its way through the links in the value chain: intermediation, control of resources and command over human and physical networks, as well as partnerships, creativity and the political system. Industry 4.0: Paradoxes and Conflicts examines the need for a serious and technological review, as well as for research and training regarding citizenship and politics. This is a new situation in terms of relationships of competence and authority, which must be the subject of scientific as well as political reflections for the whole social body, which needs to be educated about choices. Throughout the book, the author poses the following question: instead of submitting to choices, would it not be better to exercise foresight?
“A clear and crisply written account of machine intelligence, big data and the sharing economy. But McAfee and Brynjolfsson also wisely acknowledge the limitations of their futurology and avoid over-simplification.” —Financial Times In The Second Machine Age, Andrew McAfee and Erik Brynjolfsson predicted some of the far-reaching effects of digital technologies on our lives and businesses. Now they’ve written a guide to help readers make the most of our collective future. Machine | Platform | Crowd outlines the opportunities and challenges inherent in the science fiction technologies that have come to life in recent years, like self-driving cars and 3D printers, online platforms for renting outfits and scheduling workouts, or crowd-sourced medical research and financial instruments.