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An older Korean man called Mr. Lee, wearing a jacket and trousers, screaming his chair and tending towards his wife. He says, “My love, it’s me.” “It has been a long time.”
“I did not expect this to happen to me,” she replied with tears. “I’m very happy now.”
Mr. Lee died. His widow speaks to his Amnesty International on the wall.
“Please, never forget that I am always with you.” “Stay healthy until we meet again.”
This conversation was filmed as part of a promotional campaign for Re; Memory, an artificial intelligence tool created by the Korean emerging company Deepbrain Ai, which provides professional studio and registration of a green screen (as well as relatively inexpensive methods of self -registration) to create a dead -like representation.
It is part of an increasing market for artificial intelligence products who are considered closely close to what is impossible: communication and even “reunification” with the deceased. Some representations – such as those provided by the hereafter from artificial intelligence and storyfile can also be programmed, with a historical value – with a person’s memories and sound to produce 3D images or realistic chat tools that family members or others can speak.
The desire to fill life and death is an innate person. As for the millennium, religion and Sufism provided paths for this – the clarity of logic lines in favor of believing in eternal life.
But technology has its own history, relatively recent, in an attempt to link the neighborhoods and the dead.
A little more than a century ago, Thomas Edison announced that he was trying to create a “device” that allows “personalities that left this land to communicate with us.“It is known for his contributions to TeleGRAPH, Lightbulb, glowing and moving image, Edison He said The American magazine, which this device will work, is not “mysterious” or “strange means”, but instead through “scientific methods”.
With the development of science and technology, as well as the ways they are trying to overcome death. Where the nineteenth and early twentieth century witnessed the rise of spirituality and false science attempts to communicate with the dead-through Séneses, ghost scenes and the theoretical “spirit phone” of Edison-with the invention of these gods AI today, we now enter a new era of technical symbols.
The machines are already mediated by many of our lives and dictate many of our decisions. The algorithms serve us news and music. The targeted ads expect our desires. Sleep and smart watches applications adhere to our physical fitness. But until recently, sadness and death remained among the few aspects of modern life that was not fully included through the consistent societal doctor represented in improvement, efficiency and productivity.
Since the so -called technology industry is launched and artificial intelligence becomes everywhere, however, sadness may not be out of the battle for a long time.
Artificial intelligence used for psychological well -being is already relatively dominant. This tends to come in the form of mental health or “companions”, such as Replika, which some people use to create the gods they depend on for emotional support. This is the last wave of technology, however, has sadness and loss specifically in her cross hair.
Many companies that produce AI and Chatbots have adopted the language of improvement, indicating that their tools can help people “reduce sadness” or better to lose the process by providing an opportunity for post -death and closure conversations. Such allegations play in the wrong idea, but prevalent that sadness moves in linear or in separate stages through which one can apply clearly and cleanly.
It is displayed prominently on the R.; The memory site is a quote that they attribute to Confucius: “If you are not sad for a great loss, what can make your sadness?” It seems that the implicit meaning is that only by returning a member of his family dead through his technique, one may be able to be sadly sad.
The potential risks of artificial intelligence tools are important, not the least of which is because the companies that produce them are driven by profit – stimulating the exploitation of desires and delusions that may be unhealthy for their users. accident Ticket From the University of Cambridge, for example, it evaluated the “Digital Hereafter” ethics and assumes that these companies may soon realize that there is more money that must be made by asking people to pay subscription fees or monitor ads in order to continue interacting with their dead lovers, especially after they are placed on the ability to speak. They may also have Deadbot suggestions – such as requesting a preferred food for a member of his family with a specific delivery service.
Another possible scenario for the pharaohs imagined by Cambridge researchers is a company that fails (or refusal) to cancel the activation of its “cage”, which can lead to survivors of “unwanted notifications, reminder and updates” and instill the feeling that they “are chasing by the dead.”
This confusion between reality, imagination and institution is harmful to sadness.
If the Victorian Séance provides the temporary illusion of other communication in the world, then the hereafter life that artificial intelligence drives today provides something more treacherous: an interactive discussion with the dead that prevents or delays a real account of loss.
In some contexts, Chatbots and Tavatars can be useful tools to treat death – especially if they are treated as spaces for reflection, such as diaries. But in our efficiency -obsessed culture that encourages us to overcome the unpleasant, painful and chaotic aspects of life just because we believe that we can, these tools can only be used if it is accompanied by a steady understanding that robots or 3D images are not real. The strange edge of many of these gods holds this and makes it likely that its final result will not help people to address sadness, but allow them a way to avoid this.
The more we use these tools to avoid, the greater its capabilities to harm – we separate our own pain and the collective mourning that our society must seek. And if we reach to see the use of these tools as necessary Part of sadness, we are simply phrase,
The popularity of these artificial intelligence tools for sadness will not become clear immediately, but the huge number of companies that compete to create and market them – leads them to a large extent by the industry in the United States, China and South Korea – it is fair to assume that it will become an important part of our common future.
What does it mean instead of stopping and embracing the most feelings that surround the loss sharply? What does this mean to consider that although efficiency and improvement may be useful in the market, it has no place in heart affairs?
As we enter a new era of artistic spirit, the question will not be when the culture of improvement comes to sadness, but how we will choose to deal with it when you definitely do so.
From SPIRIT to Deadbot, there will always be attempts to communicate technically with the deceased. The most anxious is that the possibilities of artificial intelligence that we have today represent only the tip of a huge iceberg. The near future will provide more realistic and tempting ways to ignore or create our facts completely – and isolated more in our sadness.
As individuals, we may not be able to control the progress of technology. What we can control is how we face what is unpleasant and painful, and embraces these feelings, even especially in the most difficult.
