Robot Mindreading and the Problem of Trust

This paper raises three questions regarding the attribution of beliefs, desires, and intentions to robots. The first one is whether humans in fact engage in robot mindreading. If they do, this raises a second question: does robot mindreading foster trust towards robots? Both of these questions are empirical, and I show that the available evidence is insufficient to answer them. Now, if we assume that the answer to both questions is affirmative, a third and more important question arises: should developers and engineers promote robot mindreading in view of their stated goal of enhancing transparency? My worry here is that by attempting to make robots more mind-readable, they are abandoning the project of understanding automatic decision processes. Features that enhance mind-readability are prone to make the factors that determine automatic decisions even more opaque than they already are. And current strategies to eliminate opacity do not enhance mind-readability. The last part of the paper discusses different ways to analyze this apparent trade-off and suggests that a possible solution must adopt tolerable degrees of opacity that depend on pragmatic factors connected to the level of trust required for the intended uses of the robot

I see what you mean

The ability to understand and predict others' behavior is essential for successful interactions. When making predictions about what other humans will do, we treat them as intentional systems and adopt the intentional stance, i.e., refer to their mental states such as desires and intentions. In the present experiments, we investigated whether the mere belief that the observed agent is an intentional system influences basic social attention mechanisms. We presented pictures of a human and a robot face in a gaze cuing paradigm and manipulated the likelihood of adopting the intentional stance by instruction: in some conditions, participants were told that they were observing a human or a robot, in others, that they were observing a human-like mannequin or a robot whose eyes were controlled by a human. In conditions in which participants were made to believe they were observing human behavior (intentional stance likely) gaze cuing effects were significantly larger as compared to conditions when adopting the intentional stance was less likely. This effect was independent of whether a human or a robot face was presented. Therefore, we conclude that adopting the intentional stance when observing others' behavior fundamentally influences basic mechanisms of social attention. The present results provide striking evidence that high-level cognitive processes, such as beliefs, modulate bottom-up mechanisms of attentional selection in a top-down manner

The Argument Reasoning Comprehension Task: Identification and Reconstruction of Implicit Warrants

Reasoning is a crucial part of natural language argumentation. To comprehend an argument, one must analyze its warrant, which explains why its claim follows from its premises. As arguments are highly contextualized, warrants are usually presupposed and left implicit. Thus, the comprehension does not only require language understanding and logic skills, but also depends on common sense. In this paper we develop a methodology for reconstructing warrants systematically. We operationalize it in a scalable crowdsourcing process, resulting in a freely licensed dataset with warrants for 2k authentic arguments from news comments. On this basis, we present a new challenging task, the argument reasoning comprehension task. Given an argument with a claim and a premise, the goal is to choose the correct implicit warrant from two options. Both warrants are plausible and lexically close, but lead to contradicting claims. A solution to this task will define a substantial step towards automatic warrant reconstruction. However, experiments with several neural attention and language models reveal that current approaches do not suffice.Comment: Accepted as NAACL 2018 Long Paper; see details on the front pag

From ends to causes (and back again) by metaphor: the paradox of natural selection

Natural selection is one of the most famous metaphors in the history of science. Charles Darwin used the metaphor and the underlying analogy to frame his ideas about evolution and its main driving mechanism into a full-fledged theory. Because the metaphor turned out to be such a powerful epistemic tool, Darwin naturally assumed that he could also employ it as an educational tool to inform his contemporaries about his findings. Moreover, by using the metaphor Darwin was able to bring his theory in accordance with both the dominant philosophy of science in his time and the respected tradition of natural theology. However, as he introduced his theory of evolution by natural selection in On the origin of species in 1859, the metaphor also turned out to have a serious downside. Because of its intentional overtones, his contemporaries systematically misunderstood his metaphor not as a natural mechanism causing evolution to occur but as an agent who works towards particular ends. The difference in success between natural selection as an epistemic tool and its failure as an educational tool is labelled as a paradox. We explain the paradox from a cognitive perspective and discuss the implications for teaching evolution

Equal Rights for Zombies?: Phenomenal Consciousness and Responsible Agency

Intuitively, moral responsibility requires conscious awareness of what one is doing, and why one is doing it, but what kind of awareness is at issue? Neil Levy argues that phenomenal consciousness—the qualitative feel of conscious sensations—is entirely unnecessary for moral responsibility. He claims that only access consciousness—the state in which information (e.g., from perception or memory) is available to an array of mental systems (e.g., such that an agent can deliberate and act upon that information)—is relevant to moral responsibility. I argue that numerous ethical, epistemic, and neuroscientific considerations entail that the capacity for phenomenal consciousness is necessary for moral responsibility. I focus in particular on considerations inspired by P. F. Strawson, who puts a range of qualitative moral emotions—the reactive attitudes—front and center in the analysis of moral responsibility

A brief introduction to the guidance theory of representation

Recent trends in the philosophy of mind and cognitive science can be fruitfully characterized as part of the ongoing attempt to come to grips with the very idea of homo sapiens--an intelligent, evolved, biological agent--and its signature contribution is the emergence of a philosophical anthropology which, contra Descartes and his thinking thing, instead puts doing at the center of human being. Applying this agency-oriented line of thinking to the problem of representation, this paper introduces the Guidance Theory, according to which the content and intentionality of representations can be accounted for in terms of the way they provide guidance for action. We offer a brief account of the motivation for the theory, and a formal characterization

Equal Rights for Zombies?: Phenomenal Consciousness and Responsible Agency

Intuitively, moral responsibility requires conscious awareness of what one is doing, and why one is doing it, but what kind of awareness is at issue? Neil Levy argues that phenomenal consciousness—the qualitative feel of conscious sensations—is entirely unnecessary for moral responsibility. He claims that only access consciousness—the state in which information (e.g., from perception or memory) is available to an array of mental systems (e.g., such that an agent can deliberate and act upon that information)—is relevant to moral responsibility. I argue that numerous ethical, epistemic, and neuroscientific considerations entail that the capacity for phenomenal consciousness is necessary for moral responsibility. I focus in particular on considerations inspired by P. F. Strawson, who puts a range of qualitative moral emotions—the reactive attitudes—front and center in the analysis of moral responsibility