Evolving a Behavioral Repertoire for a Walking Robot

Numerous algorithms have been proposed to allow legged robots to learn to walk. However, the vast majority of these algorithms is devised to learn to walk in a straight line, which is not sufficient to accomplish any real-world mission. Here we introduce the Transferability-based Behavioral Repertoire Evolution algorithm (TBR-Evolution), a novel evolutionary algorithm that simultaneously discovers several hundreds of simple walking controllers, one for each possible direction. By taking advantage of solutions that are usually discarded by evolutionary processes, TBR-Evolution is substantially faster than independently evolving each controller. Our technique relies on two methods: (1) novelty search with local competition, which searches for both high-performing and diverse solutions, and (2) the transferability approach, which com-bines simulations and real tests to evolve controllers for a physical robot. We evaluate this new technique on a hexapod robot. Results show that with only a few dozen short experiments performed on the robot, the algorithm learns a repertoire of con-trollers that allows the robot to reach every point in its reachable space. Overall, TBR-Evolution opens a new kind of learning algorithm that simultaneously optimizes all the achievable behaviors of a robot.Comment: 33 pages; Evolutionary Computation Journal 201

Imitation and ‘Infinite’ Will: Descartes on the Imago Dei

This paper investigates Descartes’s understanding of the imago Dei, that it is above all in virtue of the will that we bear the image and likeness of God. I challenge the key assumption of arguments that hold that Descartes’s comparison between the human will and the divine will is problematic—that in his conception of the imago Dei Descartes is alluding to Scholastic conceptions of analogy available to him at the time, which would place particular constraints on the legitimacy of the comparison. I argue instead that Descartes is evoking a different tradition regarding the nature of image and imitation, stemming from Augustine and Aquinas, and thus, that those constraints do not apply. I then argue that Descartes thinks the likeness between the human will and God’s will is that both are infinite in “extent.” This means that human will can “extend itself” not only to things that can be the object of some other will, but to things that can be the object of God’s will. This is notable because Descartes famously thinks that absolutely anything can be the object of God’s will. I explain why this interpretation is not implausible, contrary to first appearances

Evolution and complexity: the double-edged sword

We attempt to provide a comprehensive answer to the question of whether, and when, an arrow of complexity emerges in Darwinian evolution. We note that this expression can be interpreted in different ways, including a passive, incidental growth, or a pervasive bias towards complexification. We argue at length that an arrow of complexity does indeed occur in evolution, which can be most reasonably interpreted as the result of a passive trend rather than a driven one. What, then, is the role of evolution in the creation of this trend, and under which conditions will it emerge? In the later sections of this article we point out that when certain proper conditions (which we attempt to formulate in a concise form) are met, Darwinian evolution predictably creates a sustained trend of increase in maximum complexity (that is, an arrow of complexity) that would not be possible without it; but if they are not, evolution will not only fail to produce an arrow of complexity, but may actually prevent any increase in complexity altogether. We conclude that, with regard to the growth of complexity, evolution is very much a double-edged sword

Ethics and Spirituality of Sustainability: What Can We All Do?

This article approaches the topic of sustainability in a broad, interdisciplinary fashion − in the manner of our total footprint on the planet, not just our carbon footprint. It proposes to bring together the two allied areas of sustainability and spirituality in a dialectical manner, with ethics as a balancing force and spirituality playing the role of the proverbial invisible hand guiding our quest for sustainability. It takes the view that, in essence, spirituality and sustainability are vitally interlinked. When the spiritual dimension of our being is underdeveloped, we turn into pleasure-seeking automatons, plundering the planet in a mindless race called progress. This makes us self-centered and greedy for material wealth which leads to social disharmony and over-exploitation of natural resources. When we live a life of greater self-awareness, we tend to consume less and, more so, less mindlessly. With this understanding comes the liberating realization that there is no sustainability without spirituality. For material development to be sustainable, spiritual advancement must be seen as an integral part of the human development algorithm. Our societies are human nature writ at large; therefore, we believe that the solution to society’s current chaos lies in the spiritual transformation of each one of us. The choice we face is between conscious change and chaotic annihilation. We believe that the most important eco-spirituality struggles will be won or lost during this decade. While policymakers and governments can play their respective roles, each one of us has to do our part by consciously adopting spirituality and sustainability as a way of life. Only an individual life rooted in the continuous harmony with nature − a life based on moral and spiritual awareness − can preserve the sanctity of the planet

Global Climate Change and Catholic Responsibility: Facts and Faith Response

Citation: Braun G, Hellwig MK, Byrnes WM (2007) Global Climate Change and Catholic Responsibility: Facts and Faith Response. Journal of Catholic Social Thought 4(2): 373-401. Abstract: The scientific evidence is now overwhelming that human activity is causing the Earth’s atmosphere to grow hotter, which is leading to global climate change. If current rates of greenhouse gas (GHG) emissions continue, it is predicted that there will be dramatic changes, including flooding, more intense heat waves and storms, and an increase in disease. Indigenous peoples and the poor will be most severely affected, as will Earth’s wild animals and plants, a quarter of which could become extinct in fifty years. We urgently need to switch to renewable (non-GHG emitting) energy sources, and try to live in a simpler, more sustainable way. In this article, a renewable energy expert, a biochemist, and a theologian have come together to describe the situation in which we find ourselves, and present ideas for a solution that incorporates Catholic social teaching

In silico transitions to multicellularity

The emergence of multicellularity and developmental programs are among the major problems of evolutionary biology. Traditionally, research in this area has been based on the combination of data analysis and experimental work on one hand and theoretical approximations on the other. A third possibility is provided by computer simulation models, which allow to both simulate reality and explore alternative possibilities. These in silico models offer a powerful window to the possible and the actual by means of modeling how virtual cells and groups of cells can evolve complex interactions beyond a set of isolated entities. Here we present several examples of such models, each one illustrating the potential for artificial modeling of the transition to multicellularity.Comment: 21 pages, 10 figures. Book chapter of Evolutionary transitions to multicellular life (Springer

Can Science Explain Consciousness?

For diverse reasons, the problem of phenomenal consciousness is persistently challenging. Mental terms are characteristically ambiguous, researchers have philosophical biases, secondary qualities are excluded from objective description, and philosophers love to argue. Adhering to a regime of efficient causes and third-person descriptions, science as it has been defined has no place for subjectivity or teleology. A solution to the “hard problem” of consciousness will require a radical approach: to take the point of view of the cognitive system itself. To facilitate this approach, a concept of agency is introduced along with a different understanding of intentionality. Following this approach reveals that the autopoietic cognitive system constructs phenomenality through acts of fiat, which underlie perceptual completion effects and “filling in”—and, by implication, phenomenology in general. It creates phenomenality much as we create meaning in language, through the use of symbols that it assigns meaning in the context of an embodied evolutionary history that is the source of valuation upon which meaning depends. Phenomenality is a virtual representation to itself by an executive agent (the conscious self) tasked with monitoring the state of the organism and its environment, planning future action, and coordinating various sub- agencies. Consciousness is not epiphenomenal, but serves a function for higher organisms that is distinct from that of unconscious processing. While a strictly scientific solution to the hard problem is not possible for a science that excludes the subjectivity it seeks to explain, there is hope to at least psychologically bridge the explanatory gulf between mind and matter, and perhaps hope for a broader definition of science