The central hypothesis of this paper is that the concepts and methods of psychoanalysis can be applied to the study of AI and human/AI interaction. The paper connects three research fields: machine behavior approach, psychoanalysis and anthropology of science. In the "Machine behavior: research perspectives" section, I argue that the behavior of AI systems cannot be studied only in a logical-mathematical or engineering perspective. We need to study AI systems not merely as engineering artifacts, but as a class of social actors with particular behavioral patterns and ecology. Hence, AI behavior cannot be fully understood without human and social sciences. In the "Why an unconscious for AI? What this paper is about" section, I give some clarifications about the aims of the paper. In the "Unconscious and technology. Lacan and Latour" section, I introduce the central thesis. I propose a re-interpretation of Lacan's psychoanalysis through Latour's anthropology of sciences. The aim of this re-interpretation is to show that the concept of unconscious is not so far from technique and technology. In the "The difficulty of being an AI" section, I argue that AI is a new stage in the human identification process, namely, a new development of the unconscious identification. After the imaginary and symbolic registers, AI is the third register of identification. Therefore, AI extends the movement that is at work in the Lacanian interpretation of the mirror stage and Oedipus complex and which Latour's reading helps us to clarify. From this point of view, I describe an AI system as a set of three contrasting forces: the human desire for identification, logic and machinery. In the "Miscomputation and information" section, I show how this interpretative model improves our understanding of AI.
This paper intends to contribute to the emerging literature on the ethical problems posed by quantum computing and quantum technologies in general. The key ethical questions are as follows: Does quantum computing pose new ethical problems, or are those raised by quantum computing just a different version of the same ethical problems raised by other technologies, such as nanotechnologies, nuclear plants, or cloud computing? In other words, what is new in quantum computing from an ethical point of view? The paper aims to answer these two questions by (a) developing an analysis of the existing literature on the ethical and social aspects of quantum computing and (b) identifying and analyzing the main ethical problems posed by quantum computing. The conclusion is that quantum computing poses completely new ethical issues that require new conceptual tools and methods.
The paper intends to establish a comprehensive definition of software from a postphenomenological and hermeneutic point of view. It intends to show the contribution of continental philosophy to the study of new technologies. In section "Introduction: why do we need a comprehensive definition of software?," I underline the need for a philosophical analysis that can highlight the multifaceted and paradoxical nature of software. In section "Engineering in written form: the five criteria," starting from some remarks on the history of programming languages, I define a list of minimal requirements (five criteria) that something needs to meet to be qualified as software. All these requirements share two essential features: the written form and the effectiveness, that is, the need to be executed by a physical machine. In section "Software as text: a hermeneutic model," I focus on software as form of writing. I develop this idea by using Ricoeur's hermeneutic model. I claim that software is a type of text. In section "The grammatology of microprocessor," I focus on the second aforementioned feature: the effectiveness of software. I claim that this effectiveness is based on the analogy between electric circuitries and Boolean logic. Software is a writing and rewriting process that implies an interpretation on two levels, epistemological and ontological.
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