The Biosphere Code

Let's build a smarter planetYesterday I contributed to a piece of manifesto writing, producing the Biosphere Code Manifesto. The Guardian has a version on its blog. Not quite as dramatic as Marinetti’s Futurist Manifesto but perhaps more constructive:

Principle 1. With great algorithmic powers come great responsibilities

Those implementing and using algorithms should consider the impacts of their algorithms.

Principle 2. Algorithms should serve humanity and the biosphere at large.

Algorithms should be considerate of human needs and the biosphere, and facilitate transformations towards sustainability by supporting ecologically responsible innovation.

Principle 3. The benefits and risks of algorithms should be distributed fairly

Algorithm developers should consider issues relating to the distribution of risks and opportunities more seriously. Developing algorithms that provide benefits to the few and present risks to the many are both unjust and unfair.

Principle 4. Algorithms should be flexible, adaptive and context-aware

Algorithms should be open, malleable and easy to reprogram if serious repercussions or unexpected results emerge. Algorithms should be aware of their external effects and be able to adapt to unforeseen changes.

Principle 5. Algorithms should help us expect the unexpected

Algorithms should be used in such a way that they enhance our shared capacity to deal with shocks and surprises – including problems caused by errors or misbehaviors in other algorithms.

Principle 6. Algorithmic data collection should be open and meaningful

Data collection should be transparent and respectful of public privacy. In order to avoid hidden biases, the datasets which feed into algorithms should be validated.

Principle 7. Algorithms should be inspiring, playful and beautiful

Algorithms should be used to enhance human creativity and playfulness, and to create new kinds of art. We should encourage algorithms that facilitate human collaboration, interaction and engagement – with each other, with society, and with nature.

The algorithmic world

World gross economic productThe basic insight is that the geosphere, ecosphere, anthroposphere and technosphere are getting deeply entwined, and algorithms are becoming a key force in regulating this global system.

Some algorithms enable new activities (multimedia is impossible without FFT and CRC), change how activities are done (data centres happen because virtualization and MapReduce make them scale well), or enable faster algorithmic development (compilers and libraries). Algorithms used for decision support are particularly important. Logistics algorithms (routing, linear programming, scheduling, and optimization) affect the scope and efficiency of the material economy. Financial algorithms the scope and efficiency of the economy itself. Intelligence algorithms (data collection, warehousing, mining, network analysis but also human expert judgement combination methods), statistics gathering and risk models affect government policy. Recommender systems (“You May Also Enjoy…”) and advertising influence consumer demand.

Since these algorithms are shared, their properties will affect a multitude of decisions and individuals in the same way even if they think they are acting independently. There are spillover effects from the groups that use algorithms to other stakeholders from the algorithm-caused  actions. And algorithms have a multitude of non-trivial failure modes: machine learning can create opaque bias or sudden emergent misbehaviour, human over-reliance on algorithms can cause accidents or large-scale misallocation of resources, some algorithms produce systemic risks, and others embody malicious behaviours. In short, code – whether in computers or as a formal praxis in an organisation – matters morally.

What is the point?

Photo codeCould a code like the Biosphere Code actually do anything useful? Isn’t this yet another splashy “wouldn’t it be nice if everybody were moral and rational in engineering/politics/international relations?”

I think it is a first step towards something useful.

There are engineering ethics codes, even for software engineers. But algorithms are created in many domains, including by non-engineers. We can not and should not prevent people from thinking, proposing, and trying new algorithms: that would be like attempts to regulate science, art, and thought. But we can as societies create incentives to do constructive things and avoid known destructive things. In order to do so, we should recognize that we need to work on the incentives and start gathering information.

Algorithms and their large-scale results must be studied and measured: we cannot rely on theory, despite its seductive power since there are profound theoretical limitations about our predictive abilities in the world of algorithms, as well as obvious practical limitations. Algorithms also do not exist in a vacuum: the human or biosphere context is an active part of what is going on. An algorithm can be totally correct and yet be misused in a harmful way because of its framing.

But even in the small, if we can make one programmer think a bit more about what they are doing and choosing a better algorithm than they otherwise would have done, the world is better off. In fact, a single programmer can have surprisingly large impact.

I am more optimistic than that. Recognizing algorithms as the key building blocks that they are for our civilization, what peculiarities they have, and learning better ways of designing and using them has transformative power. There are disciplines dealing with parts of this, but the whole requires considering interdisciplinary interactions that are currently rarely explored.

Let’s get started!

Universal principles?

Essence of ethicsI got challenged on the extropian list, which is a fun reason to make a mini-lecture.

On 2015-10-02 17:12, William Flynn Wallace wrote:
> ​Anders says above that we have discovered universal timeless principles.​ I’d like to know what they are and who proposed them, because that’s chutzpah of the highest order. Oh boy – let’s discuss that one.

Here is one: a thing is identical to itself. (1)

Here is another one: “All human beings are born free and equal in dignity and rights.” (2)

Here is a third one: “Act only according to that maxim whereby you can, at the same time, will that it should become a universal law.” (3)

(1) was first explicitly mentioned by Plato (in Theaetetus). I think you also agree with it – things that are not identical to themselves are unlikely to even be called “things”, and without the principle very little thinking makes sense.

I am not sure whether it is chutzpah of the highest order or a very humble observation.

(2) is from the UN declaration of universal human rights. This sentence needs enormous amounts of unpacking – “free”, “equal”, “dignity”, “rights”… these words can (and are) used in very different ways. Yet I think it makes sense to say that according to a big chunk of Western philosophy this sentence is a true sentence (in the sense that ethical propositions are true), that it is universal (the truth is not contingent on when and where you are, although the applications may change), and we know historically that we have not known this principle forever. Now *why* it is true quickly branches out into different answers depending on what metaethical positions you hold, not to mention the big topic of what kind of truth moral truth actually is (if anything). The funny thing is that the universal part is way less contentious, because of the widely accepted (and rarely stated) formal ethical principle that if it is moral to P in situation X, then the location in time and space where X happens does not matter.

Chutzpah of the highest order? Totally. So is the UN.

(3) is Immanuel Kant, and he argued that any rational moral agent could through pure reason reach this principle. It is in many ways like (1) almost a consistency requirement of moral will (not action, since he doesn’t actually care about the consequences – we cannot fully control those, but we can control what we decide to do). There is a fair bit of unpacking of the wording, but unlike the UN case he defines his terms fairly carefully in the preceding text. His principle is, if he is right, the supreme principle of morality.

Chuzpah auf höchstem Niveau? Total!

Note that (1) is more or less an axiom: there is no argument for why it is true, because there is little point in even trying. (3) is intended to be like a theorem in geometry: from some axioms and the laws of logic, we end up with the categorical imperative. It is just as audacious or normal as the Pythagorean theorem. (2) is a kind of compromise between different ethical systems: the Kantians would defend it based on their system, while consequentialists could make a rule utilitarian argument for why it is true, and contractualists would say it is true because the UN agrees on it. They agree on the mid-level meaning, but not on the other’s derivations. It is thick, messy and political, yet also represents fairly well what most educated people would conclude (of course, they would then show off by disagreeing loudly with each other about details, obscuring the actual agreement).

Philosopher’s views

Do people who think about these things actually believe in universal principles? One fun source is David Bourget and David J. Chalmers’ survey of professional philosophers (data). 56.4% of the respondents were moral realists (there are moral facts and moral values, and that these are objective and independent of our views), 65.7% were moral cognitivists (ethical sentences can be true or false); these were correlated to 0.562. 25.9% were deontologists, which means that they would hold somewhat Kant-like views that some actions are always or never right (some of the rest of course also believe in principles, but the survey cannot tell us anything more). 71.1% thought there was a priori knowledge (things we know by virtue of being thinking beings rather than experience).

My views

Do I believe in timeless principles? Kind of. There are statements in physics that are invariant of translations, rotations, Lorenz boosts and other transformations, and of course math remains math. Whether physics and math are “out there” or just in minds is hard to tell (I lean towards that at least physics is out there in some form), but clearly any minds that know some subset of correct, invariant physics and math can derive other correct conclusions from it. And other minds with the same information can make the same derivations and reach the same conclusions – no matter when or where. So there are knowable principles in these domains every sufficiently informed and smart mind would know. Things get iffy with values, since they might be far more linked to the entities experiencing them, but clearly we can do analyse game theory and make statements like “If agent A is trying to optimize X, agent B optimizes Y, and X and Y do not interact, then they can get more of X and Y by cooperating”. So I think we can get pretty close to universal principles in this framework, even if it turns out that they merely reside inside minds knowing about the outside world.