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Darwin  » Je votre Contre les extrêmes  » © Dr Antoine Andremont Professeur de médecine, spécialiste de la résistance aux antibiotiques, ©Huffinton Post

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Voici la dernière publication de Antoine Andremont – j’ai dévoré tous ses livres -Mary
© Huffinton Post Darwin: « Je vote contre les extrêmes! »

Lien en + – http://www.huffingtonpost.fr/antoine-andremont/darwinisme-social-extremes_a_22059940/

Si la théorie de l’évolution explique toujours comment nous nous sommes différenciés, elle explique aussi aujourd’hui comment l’environnement sous toutes ses formes influence les individus.

Lorsque les choix sont cruciaux, l’observation du vivant, qui sait si bien faire face aux situations les plus inattendues, peut nous aider à choisir. Qui est ce Darwin qui nous interpelle? C’est le père de la théorie de la sélection naturelle. Un vieux monsieur né en 1809, un très vieux monsieur même avec sa barbe blanche et ses yeux excavés sur presque toutes les images qu’on voit de lui. En noir et blanc en plus, bref il a l’air vraiment démodé Darwin. Pourtant avant d’être ce vieil homme Darwin a vécu une fringante jeunesse et a bousculé les idées de son temps. Quand il avait 22 ans et était destiné à rentrer dans les Ordres, il a littéralement largué les amarres et est parti pour un tour du monde, évidemment alors à la voile, comme naturaliste, sans en avoir les diplômes et sans être payé, sur un bateau d’exploration. Quasiment un job d’humanitaire! Quand il est rentré en Angleterre cinq ans plus tard ses découvertes avaient changées la face du monde. On savait désormais que les individus s’adaptaient à leur environnement au cours des générations. C’est comme cela que les espèces se différencient progressivement les unes des autres. L’Homme descend du singe, les oiseaux descendent des dinosaures, etc., etc…. Il n’était soudain plus possible de soutenir scientifiquement que toutes les espèces ont été créés ensemble, d’un coup de baguette magique! C’est une révolution, la naissance de la biologie moderne. On imagine la violence des réactions que les théories de Darwin ont entrainées de la part des créationnistes de tout poil. Ils n’ont d’ailleurs toujours pas désarmé et certains ont même le vent en poupe aux Etats-Unis depuis l’élection de Donald Trump. C’est un des leurs, le leader évangélique Jerry Falwell, Jr., qui a été nommé à la tête d’un groupe de travail pour reformer l’enseignement supérieur. No comment.

Mais il y a encore plus grave. La théorie de Darwin est immédiatement détournée de son objet par Herbert Spencer qui postule que la lutte pour la vie entre les hommes est l’état naturel, normal, des relations sociales. Et qui veut y voir une façon de conforter sa doctrine. C’est ce qu’on appelé le darwinisme social. Bientôt le darwinisme social est étendu aux nations. Il y a les nations fortes qui doivent gagner et les autres, décadentes, qui sont destinées à être éliminées. Largement diffusé, on y a vu un des facteurs pouvant avoir contribué au déclenchement de la Première Guerre mondiale.

Charles Darwin, scandalisé et profondément malheureux de ces détournements s’y est opposé avec vigueur en soutenant au contraire que la sociabilité et l’empathie ont été sélectionnées au cours de l’évolution humaine. C’est bien cela dont il s’agit encore aujourd’hui. Si la théorie de l’évolution explique toujours comment nous nous sommes différenciés et comment nous continuerons à le faire, elle explique aussi aujourd’hui comment l’environnement sous toutes ses formes influence les individus. Bien sûr nous sommes des êtres biologiques et les caractéristiques de température, de pression atmosphérique, de composition de l’air que nous respirons, des polluants que nous dispersons dans notre environnement vont jouer dans notre évolution. Mais nous sommes aussi des êtres pensants et notre environnement c’est aussi l’ensemble des courants de pensée qui nous entourent. Qu’ils soient porteurs de division et de haine et nous réagirons plus violemment les uns envers les autres. Qu’ils nous fassent baigner au contraire dans des valeurs mettant en avant l’importance de la solidarité et de la vie en commun et cela nous orientera vers plus d’équilibre et probablement de paix. Aucun rapport avec le titre de cette tribune diront certains! Vraiment?

Pr. Antoine Andremont, MD, PhD

Faculté de médecine de l’Université Paris-Diderot/ University Paris-Diderot Medical School

Adresse postale/Mailing address :

Laboratoire de bactériologie/ Bacteriology laboratory

Hôpital Bichat-Claude Bernard/ Bichat-Claude Bernard Hospital

46 rue Henri Huchard

75018, Paris (France)

tel: + 33 (0) 1 40 25 85 00

Portable/Cell: + 33 (0)6 07 97 33 56

antoine.andremont@aphp.fr

Supercroissance. La stagnation séculaire n’aura pas lieu. de Faÿçal Hafied – vient de paraître aux Editions FYP

© Communiqué FYP EDITIONS

L’inefficacité des plans de relance, des politiques monétaires accommodantes et l’accentuation des inégalités sociales conduisent à s’interroger sur la capacité des États à contrôler l’économie.

Ce document a été créé et certifié chez IGS-CP, Charente (16)

Un irrésistible sentiment de déclin s’est installé. L’ubérisation de l’économie s’est avérée être destructrice de nombreux emplois.
Les cols bleus sont menacés par les robots et les cols blancs sont également dans le collimateur de l’intelligence artificielle. La « quatrième révolution industrielle » ne tiendrait pas ses promesses en matière d’emploi et la prospérité attendue n’est pas au rendez-vous.
 Faÿçal Hafied, économiste, spécialiste de l’innovation et de l’évaluation des start-ups, affirme que le spectre d’un enlisement dans une « stagnation séculaire » n’est que le produit d’un système de pensée devenu obsolète : nous sommes au contraire à la veille d’une croissance sans précédent.
Il démontre que nous sommes obsédés par l’idée de croissance, mais inféodés à des indicateurs qui sont désormais incapables de refléter l’état réel de notre économie et notre société. Ceci tend à générer une cascade de solutions inappropriées incapables de faire fructifier les opportunités et le potentiel de l’innovation.
 Ce que nous traversons actuellement est en réalité une époque de « destruction créatrice » hors du commun. Mais un âge d’or de l’innovation (blockchain, deep learning, lean startup, innovation radicale, impôt négatif universel, etc.) peut s’ouvrir devant nous.
Cette transition s’accomplit dans la douleur, néanmoins l’économie centralisée actuelle va laisser place à un nouveau modèle de société, collaboratif et participatif, socle d’une croissance considérable soutenue par un progrès inédit.
 Dans cet ouvrage d’une remarquable érudition et d’une écriture accessible à tous, l’auteur dévoile, loin du discours fataliste, les véritables vents contraires à la supercroissance et nous éclaire sur ses gisements cachés.
Il nous livre ainsi les clés pour en lever les freins. Résolument techno-optimiste, cet ouvrage de référence constitue le premier contre-pied salutaire à la thèse de stagnation séculaire. Il résonne comme un manifeste pour tous ceux qui veulent faire pièce au déclinisme ambiant.

Prix public : 18 euros TTC
Broché : 252 pages
Éditeur : FYP Editions
Collection : Reboot
ISBN : 978-2-36405-152-2
Parution : mai 2017

FYP éditions. Questions de société. Prospective. Cultures numériques

Faÿçal HAFIED est essayiste. Il est spécialisé dans le financement de l’innovation, le capital-risque et l’évaluation des start-ups. Il collabore dans plusieurs médias (Le Monde, Les Échos) ou think tanks et est l’auteur d’une Introduction au capital-risque, un levier pour financer l’innovation, éditions RBF, 2017. 

Preparing for our posthuman future of artificial intelligence © David BRIN – un article fouillé qui pose de bonnes questions

«Chaque génération s’imagine plus intelligente que celle qui l’a précédée, et plus sage que celle qui vient après». – George Orwell

Que se passera-t-il lorsque nous entrerons dans l’ère de l’augmentation humaine, de l’intelligence artificielle et du gouvernement par algorithme? James Barrat, auteur de Our Final Invention, a déclaré: « La coexistence sécurisée et éthique avec les machines intelligentes est le défi central du XXIe siècle ».

© David BRIN

Je vous propose ici un excellent papier fouillé de David Brin – scientifique, un orateur public, tech-consultant et un auteur mondialement connu. Ses romansfictifs ou non ont été cites maintes fois par New York Times comme Bestsellers. Vous découvrirez tous ses romans en fin d’article.

Et regardez son

Site http://www.davidbrin.com/

blog – http://davidbrin.blogspot.fr/

Son dernier livre est EXISTENCE  : Are humans capable of conceiving a world where time is non-linear?

It’s already true and we mostly ignore it!

EXISTENCE by David Brin

EXISTENCE is set forty years ahead, in a near future when human survival seems to teeter along not just on one tightrope, but dozens, with as many hopeful trends and breakthroughs as dangers… a world we already see ahead. Only one day an astronaut snares a small, crystalline object from space. It appears to contain a message, even visitors within. Peeling back layer after layer of motives and secrets may offer opportunities, or deadly peril. The world reacts as humans always do: with fear and hope and selfishness and love and violence. And insatiable curiosity.

Je vous invite fortement à lire ce papier documenté où vous retrouverez tous les partis pris sur le sujet illustrés par des auteurs et experts.
Voici le texte in extension de David Brin

Bonne lecture et réflexion ! Mon analyse et point de vue sur demande – Maryline

© David BRIN – O published in Omni /    Preparing for our posthuman future of artificial intelligence

(credit: iStock)

By David Brin

“Each generation imagines itself to be more intelligent than the one that went before it, and wiser than the one that comes after it.” – George Orwell

What will happen as we enter the era of human augmentation, artificial intelligence and government-by-algorithm? James Barrat, author of Our Final Invention, said: “Coexisting safely and ethically with intelligent machines is the central challenge of the twenty-first century.”

(credit: Prometheus Books)

A lot of folks are earnestly exploring the topic. “Will scientists soon be able to create supercomputers that can read a newspaper with understanding, or write a news story, or create novels, or even formulate laws?” asks J. Storrs Hall in Beyond AI: Creating the Conscience of the Machine (2007). “And if machine intelligence advances beyond human intelligence, will we need to start talking about a computer’s intentions?”

Sharing this concern, SpaceX/Tesla entrepreneur Elon Musk has joined with Y Combinator founder Sam Altman to establish OpenAI, an endeavor that aims to keep artificial intelligence research — and its products — accountable by maximizing transparency and openness.

Among the most-worried is Swiss author Gerd Leonhard, whose new book Technology Vs. Humanity: The Coming Clash Between Man and Machine, coins an interesting term, “androrithm,” to contrast with the algorithms that are implemented in every digital calculating engine or computer. Some foresee algorithms ruling the world with the inexorable automaticity of reflex, and Leonhard asks: “Will we live in a world where data and algorithms triumph over androrithms… i.e., all that stuff that makes us human?”

Will we see the explosive or exponential transitions predicted by Vernor Vinge, who gave “singularity” its modern meaning, or as championed by Ray Kurzweil? Day-in, day-out, we are only somewhat aware of rapid change, since we swim along inside its current. But Leonhard illustrates how swiftly a singularity crisis may come on, by referring to a line from Ernest Hemingway’s The Sun Also Rises:

“How did you go bankrupt?”

“Two ways. Gradually and then suddenly.”

Comments Leonhard:

“Exponentially and the “gradually then suddenly” phenomenon are essential to understand when creating our future… Increasingly, we will see humble beginnings of a huge opportunity or threat. And then, all of a sudden, it is either gone and forgotten or it is here, now, and much bigger than imagined. Think of solar energy, digital currencies, or autonomous vehicles: All took a long time to play out, but all of a sudden, they’re here and they’re roaring. Those who adapt too slowly or fail to foresee the pivot points will suffer the consequences.”

He adds: “wait and see is very likely going to mean waiting to become irrelevant.”

Leonhard expresses urgency for civilization to apply humanist values to the coming transition. Unlike Francis Fukayama, whose Our Posthuman Future exudes loathing for tech-driven disruption of old ways and urges renunciation, Leonhard accepts that major changes are inevitable and won’t be all-bad. He is friendly to many in the “Humanity Plus” community and shows an awareness of science fiction (SF) as a medium for scenario exploration.

(I do find it troubling that so many pundits give nods toward SF, yet seem to have read nothing since William Gibson’s Neuromancer, whose simplistic preachings and redolent cynicism now seem rather quaint, unhelpful, and long in the tooth. That perennial citation is starting to seem perfunctory, even discrediting.)

Nevertheless, after a very interesting first portion, Technology Vs. Humanity thereupon devolves into the kind of repetitious proselytization that can be distilled into two sentences:

  • We should all try to retain mastery over mechanisms that cannot ever have any ethical constraints of their own.
  • All that we hold dear will be doomed, unless we consistently, forcefully and perpetually apply upon our tools moral standards that have served humanity to this point.

That is quite a double-barreled onus! A prospective task that seems –– peering ahead across future generations –– rather exhausting.


Technology vs. Humanity by Gerd Leonhard: About the book

Artificial intelligence. Cognitive computing. The Singularity. Digital obesity. Printed food. The Internet of Things. The death of privacy. The end of work-as-we-know-it, and radical longevity: The imminent clash between technology and humanity is already rushing towards us. What moral values are you prepared to stand up for—before being human alters its meaning forever? Before it’s too late, we must stop and ask the big questions: How do we embrace technology without becoming it? When it happens — gradually, then suddenly — the machine era will create the greatest watershed in human life on Earth. 


Exploring analogous territory (and equipped with a very similar cover), Heartificial Intelligence by John C. Havens also explores the looming prospect of all-controlling algorithms and smart machines, diving into questions and proposals that overlap with Leonhard. “We need to create ethical standards for the artificial intelligence usurping our lives and allow individuals to control their identity, based on their values,” Havens writes.

Mark Anderson of the Strategic News Service pondered the onrush of devices that might meddle in our minds and hearts:

“Frank Lloyd Wright is rumored to have once boasted that he could design a house which…could lead the inhabitants to fall in love, or to get divorced. If this was even partly true of building architecture…then what of the architecture of those who will be holding, and reacting to, our innermost secrets? How will a new user know that she is using a bot with bad performance statistics? Should there be different levels of ethical certification for bots involved with selling shoes on Amazon, compared to counseling or doing Watson-like medical diagnoses?”

Making a virtue of the hand we Homo sapiens are dealt, Havens maintains: “Our frailty is one of the key factors that distinguish us from machines.”

Which seems intuitive till you recall that almost no mechanism in history has ever worked for as long, as resiliently or consistently, as a healthy 70 year old human being has, recovering from countless shocks and adapting to innumerable surprising changes. Still, he makes a strong (if obvious) point that “the future of happiness is dependent on teaching our machines what we value most.”

The Optimists Strike Back!

(credit: Tor Books)

In sharp contrast to those worriers is Ray Kurzweil’s The Age of Spiritual Machines: When Computers Exceed Human Intelligence, which posits that our cybernetic children will be as capable as our biological ones, at one key and central aptitude — learning from both parental instruction and experience how to play well with others.

This will be especially likely if (as I posit in Existence) AI researchers come to a too-long delayed realization — that we know of only one way that intelligence ever actually came about in this universe: through upbringing in human homes. Through interfacing with the world relentlessly in the physical, personal and cultural feedback loops of childhood. Indeed — and here’s an irony — this is the only scenario under which the urgings of Leonhard and Havens and so many others have even a remote chance of coming true.

(credit: Oxford University Press)

Well, there is one other way, elucidated in Robin Hanson’s new book: The Age of Em. In that startlingly original and well-thought-out tome, Hanson wagers that AI can only happen in the near term by emulating the brain activity and working minds of actual, living humans. Such doppeled copies — (a little like e-versions of my dittoes, in Kiln People) — might proliferate in “matrix” style software worlds, spawning billions, trillions and even quadrillions of copies, all of them based upon a selection of original human beings. Originals whose own versions of human morality and spirituality become templates to pass down the line.

Hence — according to Hanson — such cyber-emulated descendants would be inherently capable of ethics, since they are based on us … though they might later veer into new cultures as different from ours as Shogun-era Japan was from the Yanamamo, or Aztecs, or Tibetans, or attendees at Burning Man.

A Failed Prescription

Gerd Leonhard seems aware, at least surficially, that culture makes a difference. Moreover he sniffs, scenting danger in optimism:

…To me, it is clear that technological determinism and a global version of the “California ideology” (as in “Why don’t we just invent our way out of this, have fun, make lots of money while improving the lives of billions of people with these amazing new technologies?”) could prove to be just as lazy — and dangerous — as Luddism.

A former resident of Silicon Valley, Leonhard is welcome to his opinion. Though I also find it ironic. For example, he preaches that STEM educations should be accompanied by exposure to humanities and ethics and all that, in order to generate innovators who are also grounded in history and values …

… while appearing to ignore the plain fact that that is exactly what happens in Californian schools and especially that state’s glorious universities, far more than anywhere else on the planet. Indeed, it is only in North America that all universities fully implement a fourth year in their baccalaureate programs, consisting of “breadth requirements,” so that science and engineering types must take a full year of humanistic courses … while arts, humanities or other “soft” majors must imbibe enough science survey classes to foster at least marginally aware citizens.

(Proof of this? The U.S. almost always scores among the top three in “adult science literacy” and often number one. I explain this elsewhere, so don’t let your head explode with cognitive dissonance.)

In his book Machines of Loving Grace, John Markoff writes, “The best way to answer the hard questions about control in a world full of smart machines is by understanding the values of those who are actually building these systems.” It is an open question whether the yin or the yang side of Silicon Valley culture … or else the new, state controlled tech centers in China, for example … take this obligation down paths of responsibility.

Gerd Leonhard coins a term: “Exponential Humanism.”   “Through this philosophy, I believe we can find a balanced way forward that will allow us to both embrace technology but not become technology in the process.” Nor do I disagree with the general desideratum. The conversation he calls for is essential!

Alas, Leonhard then goes on to present checklists, then more checklists, of things we ought to do and/or not-do, in order to retain our humanity, control and values. Take this agenda as a sample:

I propose that we devise a test that gauges all new scientific and technological breakthroughs according to questions such as:

  • Does this idea violate the human rights of anyone involved?
  • Does this idea substitute human relationships with machine relationships?
  • Does this idea put efficiency over humanity?
  • Does this idea put economics and profits over the most basic human ethics?
  • Does this idea automate something that should not be automated?

I don’t mind checklists, and these certainly contain wisdom. But Leonhard offers no details about how to pass and enforce such rules. By worldwide consensus among those who read Technology vs. Humanity? By legislation? Orwellian fiat? Nor does he speak of enforcement; what is to be done about dissenters or those who reject renunciation?

A Method That Is Truly Human

(credit: Free Press)

Again and again, from techno skeptics like Leonhard and Havens and so many others, we hear that “technology has no ethics.”

Well, I am not so sure about that. Nor is Kurzweil, whose Age of Spiritual Machines suggests otherwise. Or Kevin Kelly, whose What Technology Wants and The Inevitable propose simple process solutions to the dilemma of encouraging decent outcomes and behavior.

Nor Peter Diamandis, whose Abundance impudently forecasts a post-scarcity future, when spectacularly wealthy citizens can partner with cyber entities and explore values together. Nor Isaac Asimov, who foresaw robots caring deeply about moral issues, over the long stretch of time.

But let’s go along with Havens and Leonhard and accept the premise that “technology has no ethics.” In that case, the answer is simple.

Then don’t rely on ethics! Certainly evangelization has not had the desired effect — fostering good and decent behavior where it matter most — in the past. Seriously, I will give a cookie to the first modern pundit I come across who ponders human history, taking perspective from the long ages of brutal, feudal darkness endured by our ancestors.

Across all of those harsh millennia, people could sense that something was wrong. Cruelty and savagery, tyranny and unfairness vastly amplified the already unsupportable misery of disease and grinding poverty. Hence, well-meaning men and women donned priestly robes and … preached!

They lectured and chided. They threatened damnation and offered heavenly rewards. Their intellectual cream concocted incantations of either faith or reason, or moral suasion. From Hindu and Buddhist sutras to polytheistic pantheons to Judeao-Christian-Muslim laws and rituals, we have been urged to behave better by sincere finger-waggers since time immemorial. Until finally, a couple of hundred years ago, some bright guys turned to all the priests and prescribers and asked a simple question:

“How’s that working out for you?”

(credit: Harper Prism)

In fact, while moralistic lecturing might sway normal people a bit toward better behavior, it never affects the worst human predators, parasites and abusers — just as it won’t divert the most malignant machines. Indeed, moralizing often empowers them, offering ways to rationalize exploiting others.

Even Asimov’s fabled robots — driven and constrained by his checklist of unbendingly benevolent, humano-centric Three Laws — eventually get smart enough to become lawyers. Whereupon they proceed to interpret the embedded ethical codes however they want. (See how I resolve this in Foundation’s Triumph.)

And yet, preachers never stopped. Nor should they; ethics are important! But more as a metric tool, revealing to us how we’re doing. How we change. For decent people, ethics are the mirror in which we evaluate ourselves and hold ourselves accountable.

And that realization was what led to a new technique. Something enlightenment pragmatists decided to try, a couple of centuries ago. A trick, a method, that enabled us at last to rise above a mire of kings and priests and scolds. The secret sauce of our success is —

— accountability. Creating a civilization that is flat and open and free enough — empowering so many that predators and parasites may be confronted by the entities who most care about stopping predation, their victims. One in which politicians and elites see their potential range of actions limited by law and by the scrutiny of citizens. Does this newer method work as well as it should? Hell no!

Does it work better than every single other system ever tried, including those filled to overflowing with moralizers? Better than all of them combined? By light years?

Yes, indeed.

We may not be, by nature, highly moral creatures. But we do know how to be persnickety. Suspicious. Judgmental. Accusatory. Demanding. Those we do with spectacular skill and passion. And while these traits often wrought vileness, in hierarchies of old, we have harnessed them into arenas wherein positive sum, win-win outcomes pour forth, catching and staunching many evils. Detecting and amplifying so many good things.

Moreover, this may be the proper way to deal with ethics-deficient technology. As citizens and users, we need to stay judgmental, applying accountability via markets, democracy, science and courts –– and public opinion –– upon those companies and cyber entities who behave in ways we find unethical. Or inhuman. The specifics of implementation will change, with time. (We’ll need new, technological tools for applying accountability.) B

ut this is the way that Ray Kurzweil’s vaunted singularity machines will learn to be “spiritual.” The kind and friendly ones will do better than their unethical competitors … because the good guy machines will have us — the Olde Race — as allies against the meanie-bots. And yes, it might boil down to just that.

Alas, the glory of our era — this technique that underlies our positive-sum games — seems so poorly understood that many of our best minds never grasp the method in its essence, believing instead that we’ll cross the minefield ahead by chiding.

Gerd Leonhard, in Technology vs. Humanity, offers us a Hegelian dialectic of sorts. Between two dismal theses — the blithe techno-transcendentalism of Ray Kurzweil and the renunciatory nostalgia of Francis Fukayama — Leonhard rightly pleads for caution, for a middle-ground synthesis, though leaning a bit toward Fukayama. Leonhard frets over plans to embrace and incorporate tech-prosthetics into human existence. “Because it would be a reduction, not an expansion, of who we are, it would no longer be empowerment but enslavement. …”

To which I must reply: how the heck do you know that?

All of them, spanning the current spectrum of discourse from Kurzweil and Peter Diamandis to Leonhard and Havens all the way to Fukayama and religious fundamentalists, seem bent on making grand declarations. Yet, those who would lay down lists of demands and prescriptions make a shared assumption, the same one proclaimed by Plato and so many other dogmatists: that they know the way of things better than our descendants will!

Recall the quotation from George Orwell that opened this article: “Each generation imagines itself to be more intelligent than the one that went before it, and wiser than the one that comes after it.” Shall we then demand that our children and grandchildren — perhaps a bit augmented and smarter than us, but certainly vastly more knowledgeable — ought to follow blueprints that we lay down? Like Cro-Magnon hunters telling us never to forget rituals for propitiating the mammoth spirits? Or bronze age herdsmen telling us how to make love?

Ben Franklin and his apprentices led a conspiracy against kings and priests, crafting systems of accountability not in order to tell their descendants how to live, but in order to leave those later citizens the widest range of options. It is that flexibility — wrought by free speech, open inquiry, due process and above all reciprocal accountability — that lent us our most precious sovereign power. To learn from mistakes and try new things, innovating along a positive-sum flow called progress.

We did not need specifics from the Founders; indeed, it proved desperately important for later generations to toss out many of their crude biases! Nor will our heirs need or benefit from explicit lists and prescriptions laid down by well-meaning authors in 2016. Because they will be both smarter and wiser than us, or we’ll have failed.

Will they be smarter and wiser in part because of technology? That seems likely. Might they have solved many of the quandaries that fret us … only to encounter others that we cannot imagine? Also very likely.

Might some of our practical and moral decisions right now either aid or impede that growth? Of course. That is why I bother to engage this topic and read all these earnestly sincere tomes about the future!

But our job is not to delineate or prescribe. It is to find enough of the errors and calamities in advance, cancel those we can, and build enough virtuous cycles so that our children may stand on our shoulders, doing and achieving and pondering and making ethical decisions for their own time. Doing all of that both clumsily and brilliantly. And then yammering too much advice at their own heirs.

(credit: David Brin)

David Brin is a scientist, public speaker, and world-known author. His novels have been New York Times Bestsellers, winning multiple Hugo, Nebula and other awards. At least a dozen have been translated into more than twenty languages.

David’s latest novel, Existence, is set forty years ahead, in a near future when human survival seems to teeter along not just on one tightrope, but dozens, with as many hopeful trends and breakthroughs as dangers… a world we already see ahead. Only one day an astronaut snares a small, crystalline object from space. It appears to contain a message, even visitors within. Peeling back layer after layer of motives and secrets may offer opportunities, or deadly peril.

David’s non-fiction book, The Transparent Society: Will Technology Make Us Choose Between Freedom and Privacy?, deals with secrecy in the modern world. It won the Freedom of Speech Award from the American Library Association.

A 1998 movie, directed by Kevin Costner, was loosely based on his post-apocalyptic novel, The Postman. Brin’s 1989 ecological thriller, Earth, foreshadowed global warming, cyberwarfare and near-future trends such as the World Wide Web. David’s novel Kiln People has been called a book of ideas disguised as a fast-moving and fun noir detective story, set in a future when new technology enables people to physically be in more than two places at once. A hardcover graphic novel The Life Eaters explored alternate outcomes to WWII, winning nominations and high praise.

David’s science fictional Uplift Universe explores a future when humans genetically engineer higher animals like dolphins to become equal members of our civilization. These include the award-winning Startide Rising, The Uplift War, Brightness Reef, Infinity’s Shore and Heaven’s Reach. He also recently tied up the loose ends left behind by the late Isaac Asimov: Foundation’s Triumph brings to a grand finale Asimov’s famed Foundation Universe.

Brin serves on advisory committees dealing with subjects as diverse as national defense and homeland security, astronomy and space exploration, SETI and nanotechnology, future/prediction and philanthropy.

As a public speaker, Brin shares unique insights — serious and humorous — about ways that changing technology may affect our future lives. He appears frequently on TV, including several episodes of “The Universe” and History Channel’s “Life After People.” He also was a regular cast member on “The ArciTECHS.”

Brin’s scientific work covers an eclectic range of topics, from astronautics, astronomy, and optics to alternative dispute resolution and the role of neoteny in human evolution. His Ph.D in Physics from UCSD,  the University of California at San Diego (the lab of nobelist Hannes Alfven), followed a masters in optics and an undergraduate degree in astrophysics from Caltech. He was a postdoctoral fellow at the California Space Institute. His technical patents directly confront some of the faults of old-fashioned screen-based interaction, aiming to improve the way human beings converse online.

(credit: David Brin)

HEART OF machine (notre monde demain avec l’intelligence artificielle emotionnelle – livre 2017


Imaginez un animal en peluche robotisé qui peut lire et répondre à l’état émotionnel d’un enfant,
une publicité qui  réagit et s’adapte à l’expression faciale d’un client ,etc. …
Heart of the Machine explore la prochaine étape dans la relation entre les humains et la technologie: la capacité des ordinateurs à reconnaître, à réagir et même à reproduire les émotions. Avec l’accélération exponentielle de l’IA … .beaucoup croient que l’intelligence artificielle sera égale ou supérieure à l’intelligence humaine
Certains pensent même que la conscience de la machine suivra.

Pour l’heure leprospectiviste Richard Yonck soutient que l’émotion, la première, la plus élémentaire et la plus naturelle des formes de communication, est au cœur de la façon dont nous allons bientôt travailler et utiliser les ordinateurs.

Instiller des émotions dans les ordinateurs est le prochain saut dans notre obsession séculaire de créer des machines qui reproduisent les humains. Mais pour chaque avantage que ce progrès peut apporter à nos vies, il y a un piège danger possible. La reconnaissance des émotions pourrait conduire à une surveillance avancée, et la même technologie qui peut manipuler nos sentiments pourrait devenir une méthode de contrôle de masse.

Heart of the Machine est une exploration des nouvelles et inévitables façons dont l’humanité et la technologie interagiront.
J’aime l’idée de robotic évolutive émotionnelle à condition qu’elle reste douce pour l’homme  ne fasse pas mal .. c’est bien là l’enjeu des technologies qu’elles nous soient utes, nous enrichissent vraiment et ne fasse surtout pas mal à l’humain. Mary

3 dirigeants d’avant-garde de l’économie de demain © Business Digest – et abonnez-vous ca vaut le coup

Voici un bon papier de Business Digest pour ouvrir la voie sur l’économie de demain –

D’après The Industries of the Future: How the Next Years of Innovation Will Transform Our Lives at Work and Home d’Alec Ross (Simon & Schuster, février 2016).

Quel sera le visage de l’économie en 2020 ? Début de réponse avec trois dirigeants à l’avant-garde des technologies du futur : le CEO (très controversé) de Foxconn, l’un des plus gros investisseurs au monde dans le domaine de la robotique ; le dirigeant de PGDx, start-up spécialisée dans la génomique ; et enfin le CEO de MFS Africa, société Fintech sud-africaine.

Article ici http://www.business-digest.eu/fr/2017/01/31/trois-dirigeants-a-lavant-garde-de-leconomie-de-demain/

Pour s’abonner c’est ici http://www.business-digest.eu/fr/la-publication/sabonner/

Livre – Wonderland :How play made the modern world/ et à mon avis continuera avec la culture à le faire

wonderland-coverDans ce livre sorti en décembre 2016, l’auteur examine dans un style “enlevé” et accessible à tous comment les aspects dits “non sérieux et improductifs” de la société – toutes ces choses que l’on fait par plaisir comme le divertissement – ont influencé, définissent et créent la société !

C’est une belle histoire historique et projective sur le jeu, tous ses impact dans tous les domains, et tous ses enjeux. .

Pour exemple, selon Johnson, le développement de la musique a conduit à l’âge de l’ordinateur, les jeux de hasard ont inspiré la création de nouveaux domaines mathématiques et je dirais aussi du learning to machine …

Alors jouer … Maryline

Un blog pour l’avenir


Non au futur (prévision froide). Oui à l'avenir (action humaine). Dixit le Petit Prince, "l'avenir, tu n'as pas à le prévoir, tu dois te le permettre".

Ce blog est dédié aux idées d'avenir positives, aux changements. La prospective est à la fois une science de synthèse pluridisciplinaire et un art pour défricher de nouveaux territoires, repérer des courants forces, explorer des imaginaires...

C'est surtout un outil Eureka pour inventer de nouveaux produits et services, sublimer ou mythifier une marque et ses produits, créer la valeur de la valeur....

Vive l'avenir, car ce qui est génial, c'est que tout commence et que tout est possible !

Maryline

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