信息技術會使人幸福嗎?
信息技術雖然還沒有達到讓人與人的交流發生很大改變的地步,但是將來無疑會浸入人們的思想。
信息設備引起人們的注意,這點過去現在都不會改變。我開始使用手機是在1998年,剛好是20年前。當我第一次看到有人用手機大聲講話的時候,有一種好像看到精神分裂症患者的奇怪感覺,因爲我看不到他在和誰説話。但是很快街上到處可以看到人們一邊打電話一邊走路,成了很自然的景觀。像這樣,信息設備不知不覺地就滲透到了我們的生活當中。另外,信息設備還巧妙地利用人們的交流欲望而被關注。我們可以通過網絡與某人交流,而不必再面對面。這也是為什麼我們通常會覺得用SNS與某人聯絡會很放心。
我從20多年前開始從事Virtual Reality : VR(虛擬現實)的研究。VR絕不僅僅限於使用護目鏡類型設備來體驗的一些內容。它指的是一種“無中生有”的科技,就是説本來沒有的東西卻讓人們感覺好像它真的存在。因此,本研究是為了找到人類“感受存在”機制的本質,並將其應用於科技。所以“虛擬”其實是一種誤譯。爲了實現具有高度存在感的VR,我一直在研究從人體“感覺”到頭腦“感知”的轉換過程。實際上,這種轉換過程是在無意識中完成的。正因為如此,如果使用此轉換過程來創建支持人類的機器設備,人類將能夠獲得比現在更多由信息技術帶來的好處。
然而,身為信息科學研究者的我自己,也開始感覺到了大家對於信息設備的實質危險性的視而不見。我認為這次的主題CyberHug剛好對應了這個問題。所以我想通過這次的作品來問問大家,關於如何應對信息技術有什麼樣的看法,而不被信息技術所吞沒。我認為這個問題值得我們不斷反覆地進行提問和回答,而不是通過搜索得到“這樣就好了”的結果就停止思考了。
從這個角度出發,我參與策展的作品為以下的4個作品:
藤井直敬 + GRINDER - MAN + Evala的作品展示了名為替代現實(Substitutional Reality : SR)的技術。這種技術讓人沈浸在一個分不清現實還是虛假的模糊世界。因此,為了讓居住在這裡的人們能感受到現實世界,作者們為了本次展示仔細地拍攝了桃園的熟悉景色,並將其作為本次展覽作品的材料。然後通過信息操縱來扭曲存在感,這時你會感到驚訝,並產生想要確認現實世界的焦慮感,我們必須要接受這些狀況在將來都是有可能會發生的。
智能手機對於現代人來說是密不可分的,林智子的作品是重新考慮與智能手機進行溝通。我們在交流中理解他人,而這種交流的本質並不是語言信息,而是非語言信息。俗話說“眼睛是心靈的窗戶”,我希望你能通過眼睛來注意到被感動的自己內心發生的變化。
市原悅子的作品讓我們想像到由大數據和AI(人工智能)帶給我們的未來。特別是在不久的將來,諸如智能手機之類的設備將生成用戶的內部模型(個性,習慣,響應),以便向用戶呈現最適宜的信息。 這可以稱為用戶的另一個自我或化身。因此,即使在用戶死亡之後,一個像死者一樣行動的AI化身也很可能被實現。如果是這樣的話,顯然死者家屬就可以繼續與死者對話。但是這樣真的好嗎?死亡會變成怎樣?在本來要舉行葬禮或49日這樣的儀式時,遺屬會比較容易接受死亡,減輕悲傷吧?不禁會令人產生諸如這樣的幻想。
以研究者的身分來看LuYang的作品,我們會聯想到一個非常真實的網絡朋克。人類為了提高自己的處理能力,可能會嘗試將信息技術(AI)植入大腦。換句話說,AI侵蝕了人類的大腦。有了這個,我們不必像冥想那樣坐禪修行,用信息技術就使每個人都能夠領悟境地,成為聖人。現在的技術雖然在道德倫理上存在問題,但在技術層面上絕不能斷言説不可能。但是,這不就是AI的傀儡嗎?人類的尊嚴在哪裡?或者説已經不能再稱之為人類了吧?
關於人與AI之間關係的倫理問題的討論,還在世界範圍的AI研究中繼續進行。當只是要求AI帶給我們方便,經濟增長時,無疑AI為了人類的幸福而無意識的控制了人類(=黑客入侵大腦)。也許戰爭不會再發生了。但人的尊嚴將會喪失。我不知道這是好事還是壞事,但我們能做的只有繼續整理信息技術,不要忘記這樣的未來正在不斷接近。
Although information technology (IT) has yet reached the point of drastically transforming human interaction, it will surely invade people’s minds in the future.
IT equipment has been catching and will always catch people’s attention. It was in 1998 when I started using a mobile phone; that was precisely twenty years ago. The rst time I saw someone talking loudly over a mobile phone, I had the strange feeling of seeing a schizophrenic patient because I could not see the person he was talking to. However, it soon became very natural to see people walking and making phone calls on the streets. Just like this, IT equipment has secretly in ltrated our lives. On the other hand, it has also ingeniously taken advantage of people’s desire to be noticed. It became possible for us to interact with people online without having to meet face to face. This is also why we usually feel safe to communicate with people via SNS.
I started doing research on virtual reality (VR) over twenty years ago. VR is surely not limited to experiencing certain contents via specific types of equipment like goggles. Instead, it denotes a technology that “creates something out of nothing,” which is to say it makes people feel that something really exists even though it does not. So, my study is to de ne the nature of the mechanism of “perceiving existence,” and further use it for technological application. In this regard, “virtual” is indeed an incorrect word. In order to create highly realistic VR, I have been studying the conversion process of how the human body converts “physical feelings” into cognitive “perception.” As a matter of fact, this conversion process is completed unconsciously. It is precisely the reason why if this conversion mechanism can be utilized to build machinery and equipment to help human beings, we will experience more bene ts that IT can offer.
However, I myself as a researcher of Information Science and Technology have started to worry about people’s blindness to the actual danger regarding IT equipment. I think the theme of the Festival, “CyberHug,” responds exactly to this issue. So, I would also like to ask all a question through the featured artworks: how should we react to and accept IT without being overwhelmed by it? I believe we need to continuously ask ourselves this question and try to answer it rather than stop thinking about it and being content by telling ourselves that “this is enough” after some online search.
From this perspective, I have curated the exhibition with the following four works.
The work by Naotaka Fujii + GRINDER - MAN + EVALA embodies the technology of substitutional reality (SR). This technology immerses people in a world that blurs the distinction between reality and illusion. To enable local residents to really feel the real world, the artists have meticulously lmed the scenes in Taoyuan for this exhibition and used the materials they have gathered in the work. Through information manipulation, the sense of existence can be distorted to produce in the mind of viewers a sense of surprise and anxiety that makes them want to con rm what the real world is. In fact, we all must accept the fact that similar situations can really happen in the future.
Smartphones are essential to modern people. Tomoko Hayashi’s work re-examines the possibility of communicating via smartphones. Through communication, we get to understand other people, but the nature of such communication is not manifested through verbal messages but non-verbal ones. As the saying goes, “Eyes are the windows to the soul,” I hope viewers can perceive through their eyes the inner changes when they feel touched.
Etsuko Ichihara allows us to imagine a future made possible by big data and arti cial intelligence (AI), especially in the near future when equipment like smartphones can generate users’ internal models (i.e. personality, habits, responses, etc.) to present the most suitable messages to users. This technology might produce its user’s double or alter ego. Therefore, even after a user passes away, the possibility of having his or her AI double that functions in the same way might be realized. If this is to become a reality, family members of the deceased would be able to continue conversing with the dearly departed. Yet, is this really ideal? What will death mean then? At the time of holding the funeral or the ritual that lasts forty-nine days, will the family members nd death more acceptable and feel less grief? One cannot help pondering on these thoughts.
Viewing Yang Lu’s work as a researcher, we might directly think of an extremely realistic “cyberpunk.” In order to enhance our ability to process information, human beings might try to implant AI into our brains. In other words, AI will invade the human brain. With this technology, we would not need to be meditating like a spiritual practitioner because it could bring each one of us to the level of enlightenment and sainthood. Although this technology is still morally questionable now, we cannot say that it is impossible. However, will this not make human beings puppets of AI? Will we still be able to keep our dignity? Or, can we even still call ourselves humans?
Ethical issues about the relationship between human beings and AI are still being discussed within the research field of AI around the world. When we only seek the convenience and economic growth that AI can offer, AI might secretly gain control of human beings (hacking into the brain) for the happiness of mankind. Although we might never have wars then, humans might lose our dignity forever. I cannot be sure if this is a good thing or a bad thing; but the only thing we can do is to keep researching into IT and constantly remind ourselves that this possible future is getting nearer all the time.
信息設備引起人們的注意,這點過去現在都不會改變。我開始使用手機是在1998年,剛好是20年前。當我第一次看到有人用手機大聲講話的時候,有一種好像看到精神分裂症患者的奇怪感覺,因爲我看不到他在和誰説話。但是很快街上到處可以看到人們一邊打電話一邊走路,成了很自然的景觀。像這樣,信息設備不知不覺地就滲透到了我們的生活當中。另外,信息設備還巧妙地利用人們的交流欲望而被關注。我們可以通過網絡與某人交流,而不必再面對面。這也是為什麼我們通常會覺得用SNS與某人聯絡會很放心。
我從20多年前開始從事Virtual Reality : VR(虛擬現實)的研究。VR絕不僅僅限於使用護目鏡類型設備來體驗的一些內容。它指的是一種“無中生有”的科技,就是説本來沒有的東西卻讓人們感覺好像它真的存在。因此,本研究是為了找到人類“感受存在”機制的本質,並將其應用於科技。所以“虛擬”其實是一種誤譯。爲了實現具有高度存在感的VR,我一直在研究從人體“感覺”到頭腦“感知”的轉換過程。實際上,這種轉換過程是在無意識中完成的。正因為如此,如果使用此轉換過程來創建支持人類的機器設備,人類將能夠獲得比現在更多由信息技術帶來的好處。
然而,身為信息科學研究者的我自己,也開始感覺到了大家對於信息設備的實質危險性的視而不見。我認為這次的主題CyberHug剛好對應了這個問題。所以我想通過這次的作品來問問大家,關於如何應對信息技術有什麼樣的看法,而不被信息技術所吞沒。我認為這個問題值得我們不斷反覆地進行提問和回答,而不是通過搜索得到“這樣就好了”的結果就停止思考了。
從這個角度出發,我參與策展的作品為以下的4個作品:
藤井直敬 + GRINDER - MAN + Evala的作品展示了名為替代現實(Substitutional Reality : SR)的技術。這種技術讓人沈浸在一個分不清現實還是虛假的模糊世界。因此,為了讓居住在這裡的人們能感受到現實世界,作者們為了本次展示仔細地拍攝了桃園的熟悉景色,並將其作為本次展覽作品的材料。然後通過信息操縱來扭曲存在感,這時你會感到驚訝,並產生想要確認現實世界的焦慮感,我們必須要接受這些狀況在將來都是有可能會發生的。
智能手機對於現代人來說是密不可分的,林智子的作品是重新考慮與智能手機進行溝通。我們在交流中理解他人,而這種交流的本質並不是語言信息,而是非語言信息。俗話說“眼睛是心靈的窗戶”,我希望你能通過眼睛來注意到被感動的自己內心發生的變化。
市原悅子的作品讓我們想像到由大數據和AI(人工智能)帶給我們的未來。特別是在不久的將來,諸如智能手機之類的設備將生成用戶的內部模型(個性,習慣,響應),以便向用戶呈現最適宜的信息。 這可以稱為用戶的另一個自我或化身。因此,即使在用戶死亡之後,一個像死者一樣行動的AI化身也很可能被實現。如果是這樣的話,顯然死者家屬就可以繼續與死者對話。但是這樣真的好嗎?死亡會變成怎樣?在本來要舉行葬禮或49日這樣的儀式時,遺屬會比較容易接受死亡,減輕悲傷吧?不禁會令人產生諸如這樣的幻想。
以研究者的身分來看LuYang的作品,我們會聯想到一個非常真實的網絡朋克。人類為了提高自己的處理能力,可能會嘗試將信息技術(AI)植入大腦。換句話說,AI侵蝕了人類的大腦。有了這個,我們不必像冥想那樣坐禪修行,用信息技術就使每個人都能夠領悟境地,成為聖人。現在的技術雖然在道德倫理上存在問題,但在技術層面上絕不能斷言説不可能。但是,這不就是AI的傀儡嗎?人類的尊嚴在哪裡?或者説已經不能再稱之為人類了吧?
關於人與AI之間關係的倫理問題的討論,還在世界範圍的AI研究中繼續進行。當只是要求AI帶給我們方便,經濟增長時,無疑AI為了人類的幸福而無意識的控制了人類(=黑客入侵大腦)。也許戰爭不會再發生了。但人的尊嚴將會喪失。我不知道這是好事還是壞事,但我們能做的只有繼續整理信息技術,不要忘記這樣的未來正在不斷接近。
Although information technology (IT) has yet reached the point of drastically transforming human interaction, it will surely invade people’s minds in the future.
IT equipment has been catching and will always catch people’s attention. It was in 1998 when I started using a mobile phone; that was precisely twenty years ago. The rst time I saw someone talking loudly over a mobile phone, I had the strange feeling of seeing a schizophrenic patient because I could not see the person he was talking to. However, it soon became very natural to see people walking and making phone calls on the streets. Just like this, IT equipment has secretly in ltrated our lives. On the other hand, it has also ingeniously taken advantage of people’s desire to be noticed. It became possible for us to interact with people online without having to meet face to face. This is also why we usually feel safe to communicate with people via SNS.
I started doing research on virtual reality (VR) over twenty years ago. VR is surely not limited to experiencing certain contents via specific types of equipment like goggles. Instead, it denotes a technology that “creates something out of nothing,” which is to say it makes people feel that something really exists even though it does not. So, my study is to de ne the nature of the mechanism of “perceiving existence,” and further use it for technological application. In this regard, “virtual” is indeed an incorrect word. In order to create highly realistic VR, I have been studying the conversion process of how the human body converts “physical feelings” into cognitive “perception.” As a matter of fact, this conversion process is completed unconsciously. It is precisely the reason why if this conversion mechanism can be utilized to build machinery and equipment to help human beings, we will experience more bene ts that IT can offer.
However, I myself as a researcher of Information Science and Technology have started to worry about people’s blindness to the actual danger regarding IT equipment. I think the theme of the Festival, “CyberHug,” responds exactly to this issue. So, I would also like to ask all a question through the featured artworks: how should we react to and accept IT without being overwhelmed by it? I believe we need to continuously ask ourselves this question and try to answer it rather than stop thinking about it and being content by telling ourselves that “this is enough” after some online search.
From this perspective, I have curated the exhibition with the following four works.
The work by Naotaka Fujii + GRINDER - MAN + EVALA embodies the technology of substitutional reality (SR). This technology immerses people in a world that blurs the distinction between reality and illusion. To enable local residents to really feel the real world, the artists have meticulously lmed the scenes in Taoyuan for this exhibition and used the materials they have gathered in the work. Through information manipulation, the sense of existence can be distorted to produce in the mind of viewers a sense of surprise and anxiety that makes them want to con rm what the real world is. In fact, we all must accept the fact that similar situations can really happen in the future.
Smartphones are essential to modern people. Tomoko Hayashi’s work re-examines the possibility of communicating via smartphones. Through communication, we get to understand other people, but the nature of such communication is not manifested through verbal messages but non-verbal ones. As the saying goes, “Eyes are the windows to the soul,” I hope viewers can perceive through their eyes the inner changes when they feel touched.
Etsuko Ichihara allows us to imagine a future made possible by big data and arti cial intelligence (AI), especially in the near future when equipment like smartphones can generate users’ internal models (i.e. personality, habits, responses, etc.) to present the most suitable messages to users. This technology might produce its user’s double or alter ego. Therefore, even after a user passes away, the possibility of having his or her AI double that functions in the same way might be realized. If this is to become a reality, family members of the deceased would be able to continue conversing with the dearly departed. Yet, is this really ideal? What will death mean then? At the time of holding the funeral or the ritual that lasts forty-nine days, will the family members nd death more acceptable and feel less grief? One cannot help pondering on these thoughts.
Viewing Yang Lu’s work as a researcher, we might directly think of an extremely realistic “cyberpunk.” In order to enhance our ability to process information, human beings might try to implant AI into our brains. In other words, AI will invade the human brain. With this technology, we would not need to be meditating like a spiritual practitioner because it could bring each one of us to the level of enlightenment and sainthood. Although this technology is still morally questionable now, we cannot say that it is impossible. However, will this not make human beings puppets of AI? Will we still be able to keep our dignity? Or, can we even still call ourselves humans?
Ethical issues about the relationship between human beings and AI are still being discussed within the research field of AI around the world. When we only seek the convenience and economic growth that AI can offer, AI might secretly gain control of human beings (hacking into the brain) for the happiness of mankind. Although we might never have wars then, humans might lose our dignity forever. I cannot be sure if this is a good thing or a bad thing; but the only thing we can do is to keep researching into IT and constantly remind ourselves that this possible future is getting nearer all the time.