Since the pioneering ‘Cyborg poster‘ From Woman HarawayAdvanced technologies were seen as a potential source of human improvement and the dynamics of his relationship with the environment. From prostheses to the glasses themselves, which Luciano Floridi devoted to wonderful reflections on the functions of objects in the human perception of technology, technology is not a given mythologize or from demonize; it is much simpler – useful help within the humanized perimeter, contributing to the development of human civilization and facilitating existence. This also applies, and perhaps even more so, to artificial intelligence, whose evolution is often shrouded in a dark and gloomy fog. For this reason, the insights of a tech mogul like Reed Hoffman are always valuable: because American pragmatism, associated with highly innovative dynamics, has recently tended to be combined with the spirit of a humanistic culture that seeks not to technicalize people, but to bring them into line with the times in which we live.
Hoffman he has an impressive resume. venture capitalists who found practical value in innovation, his words are precious in a country like ours, which often pays tribute to the rigid and sclerotic logic behind oceans of rules and bureaucracy. Hoffman emphasized two aspects in particular. The Italian ruling class must ask itself: the increasing value of high technology and the ability to regulate it without stifling its destructive impact. From the first point of view, artificial intelligence has undoubted value for enhancing the intellectual and creative abilities of a person.A: If using the artificial intelligence system as an advanced assistant, it can really and greatly improve the skills of accepting, processing and solving complex problems.
To date, our public sphere uses fairly simple artificial intelligences, and, as the administrative justice saga shows, provoked proceedings administrative algorithmic starting from the already distant 2017, with not always optimal results. Italy, says the venture capitalist, must know, understand and be able to use advanced and technologically intelligent devices. There is no need for inventions, but rather for the organic acquisition of experience. From this point of view, to win the competition, preparation, high qualifications, and overcoming exclusively legal logic, which tends to process everything and slow it down, are necessary.
The public sphere must be armed not only with new skills, but also with a new algorithmic theoretical mind, freed from the deposits of the past. We can say that this is an anthropological challenge, not a legal one. The second point is much more delicate and complex, especially for Village How Italy which seems to betray an almost ontological vocation to legislative and regulatory superfetation. Hoffman asserts something seemingly elementary, but destructive for the Italian conceptual latitudes: artificial intelligence should be adjustable, no doubt, but in a way that does not cancel out the innovative momentum that these technologies import.
It is no coincidence that at the supranational level regulation of artificial intelligence is carried out through cooperation between various institutional actors, often belongs to civil society and also goes through ethical elements such as Statements or Cards. The decisive and imperative point is to keep technological evolution at the center of the human factor, never losing sight of the axiological connotation of technological development: which, in other words, should never be guided by the idea of replacing man with a rational inanimate. Complementarity, collaboration and human empowerment, not replacement.
© Playback is protected.