“Experiential AI”, reproducing or assisting human intelligence?

“Experiential AI”, reproducing or assisting human intelligence?

hat monday, March 16th, we’ll remember that. This evening would change our lives for a few weeks, or more… Yet, that Monday, as if nothing had happened, we found ourselves with the Scenary community, for its 8th creative expedition. In an online version on zoom, determined to rethink the intelligence that our society is accustomed to call artificial and to continue to question the bodies, the sensoriality, the emotions at the heart of our advanced technologies. Had we understood, that Monday, that these bodies, this sensoriality would never be perceived as before?

Had we understood that Monday that after our president’s speech inviting us to remain confined, that these bodies, this sensoriality would in the near future be the object of so much sacralization and/or apprehension?

We wanted to talk about putting conversational robots at the service of disorientation and inclusion, we wanted to hire writers of desirable technological experiments to avoid dehumanization, we wanted to discuss a male or female AI that helps with mental discharge rather than setting up a monitored society…

As we write this article, we continue to think that technology, deep or machine learning, AI must contribute to a world that sublimates emotions, moving bodies, multi-sensory relationships to beings and things. Is this vision anachronistic at the dawn of new epidemics that will affect the planet in the years to come? For it now appears blatantly in the eyes of all: “We have not sufficiently respected the environment and biodiversity” (1)? Everyone is wondering, but because the living being is affected in its entrails, it comes back to us in a boomerang. What will become of the world of the living arts, of the experiential, of social proximity? These are the questions that we commit ourselves to continue to question and promote, with the Scenary community, as much as this health and climate crisis will allow us to do so. And intelligence, individual or collective, human or artificial, rational or emotional, but always responsible, will be needed.

According to the CNRTL, intelligence is a mental function of organization of reality in thoughts and actions in human beings (in particular). For the first time in January 1979, the journal La Recherche gave a definition of artificial intelligence as the search for ways to endow computer systems with intellectual capacities comparable to those of human beings.

A first question appears: which human beings? The conversational robot F’Xa (2) shows that the proportion of women programmer-engineers at the origin of AI algorithms is less than 22%, thus revealing and defusing the sexist biases of current artificial intelligence.

The second question is: for what purpose? If we wish to endow information systems with the same intellectual capacities as we human beings, wouldn’t it be better to know for what? for what purpose?

A first dichotomy appears: technological devices using AI wishing to reproduce or assist human intelligence. Intelligent or learned machines? Robots or cobos? Let us recall that when we create a connected object or design technological devices, we place ourselves in the category of devices with autonomous behaviour (simulated or realized) (3) and not interactive systems like a piano or an alphabet in which only the user makes decisions. Designers of technological devices that use AI are therefore authors who build a model of behaviour framing that of the user without completely determining it.

Replacement Behaviour vs. Sacralizing Behaviour

Once the idea that the behavior of an AI is as “designe” as its appearance, two categories of AI appear, which allow us to consider the world and the contribution of intelligence according to two visions:

  • Classic AI, these are advanced technological devices that place replacement behaviors at the heart of their design. This means that their goal is to replace or substitute human behaviors by humanoid behaviors (to astonish, surprise, experiment …).
  • Experiential care, these are advanced technological devices that place sacralizing behaviors at the heart of their design. This means that their goal is to use these devices to promote human life (in its moments of happiness, pleasure, relationships …) while using AI in functions of delegation of the most administrative or boring tasks.

Intelligence is not only the fact of explaining the world, but the ability to explain oneself with it, Jean Lacroix (4)

Here are a few cases of classical AI, which would seem to mimic or deny life, in a philosophy that could be described as ‘replaceist’, reproducing or even copying human intelligence, replacing human skills by humanoid behaviors:

  • case of disturbing reproduction of a deceased, disappeared human being: Vive studio has reincarnated a 7 year old girl thanks to an in-depth study of her life (facial features, voice, …) and after her death have reproduced it in virtual reality accessible via headphones (5)
  • case of an artist who reproduces his skills through an AI-DA robot, the painter-robot, who thanks to the intelligence given to him by his creator through an AI program is able to draw the portrait of real people and show his sensisibility through an abstract painting (6)
  • case of a partial or ideological reproduction of a female welcoming posture in society, e.g. ALEXA, Fée Azuma, etc., which behaves with users through servility postures, questioning the association of service professions or the domestic presence of women in our contemporary societies (7).
  • case of replacing a trade is based mainly on empathetic human skills, which are automated by a robot. The welcome by Aico Chihira, a receptionist in a Japanese department store, benefits from a benevolent curiosity at first sight, which can make people feel uncomfortable or annoyed after the effect of a past announcement (8)
  • case of a dance performance by a flamenco soloist who challenges his own artistic personality through a real-virtual duel ex: Israel vs Israel (9)

And some cases of experiential AI, which tries to promote life, to increase it, to sacralize it. We cite examples that seem to us to promote human life in its moments of happiness, pleasure, human relations while using robots or virtual assistants in the most administrative or daunting task delegation functions:

  • case of an AI that completes human creation: AIVA finishes the musical scores of these creators, who can create the essence and see the continuation self-create according to the principle of 20% — 80% (10)
  • case of an AI that favours spontaneous and improvised creation by preserving the danced creation through an automatically written choreographic score (11)
  • case of an AI of a robot that promotes dialogue in the Ehpad when the staff is overworked (12)
  • case of an RN who supplants human interaction or relationship: promotes the rehabilitation of children with autism (11)
  • or adds collective intelligence to the creation to make it a more commercial product (12)Hexachords

One of the fundamental shortcomings of the classical approach to health care can be analysed by a split between the authors on the one hand and the directors of health care on the other. One of the important concepts of experiential design is that of the mise en corps, or bringing to life. Indeed, research in experimental design shows that it is not enough to want to transmit a message to a receiver to make him/her understand this message and that we cannot decorate the conception of these messages from their being brought to life. To think of well-treatment as an experience designer would be to consider the well-treated as part of a life/body implementation of the proposed care experience.

A typology of experiential care that favours this living, double empathy or care scenario is evidenced by a typology of experiential care that favours this living, double empathy or care scenario:

  • By using a vocabulary, lexical field or analogies that make the well-treated autonomous in their care experience, both in terms of buying prescriptions, we can cite Help, a patient-oriented empathic drug packaging, the name of the drug or its composition replaced by the symptom, for example: “I have aching body”, and in terms of compliance with prescriptions, we can mention Inmbox, a packaging that facilitates the daily taking of medication.
  • By promoting the knowledge and appropriation of one’s own body with, in particular, the project Les parleuses (2) in which the uterus is tangibilized, manipulable, as an element of mediation to communicate on an unthought or workshops for modeling vulva in modeling clay.
  • Imagining products/tools that help the well-treated to define their own care experience with for example Dodow (3), when a team of insomniacs co-create their sleep experience.
  • By helping to consent to an experience of care by communicating all the stages of the journey, as on the app to understand the experience of an MRI as with Radioheroes (4)
  • Putting the well-treated carers in the skin of a patient to help them to develop well-treatment thanks to an Escape room (5)
  • By promoting the link to others and to touch, particularly through calinotherapy or sexuality of the disabled (6)

“A good experience is better than a long speech”, so without further ado, here are the answers to the 2 challenges proposed that day to Scenary, the experience design community.

  • Let’s complete the human investigation!

- The Planet newsletter, And if the planet could talk to us, what would it tell us?

La Planète’s newsletter, an artificial intelligence based on systems for capturing the vital data of the planet (mood, air quality, water quality, pain, climatic emotions, level of biodiversity, energy …) allows it to communicate and address directly to companies and decision-makers who have a positive or negative impact on its “health”.

At its side, ambassadors: children and associations from all over the world elected to defend its interests. Every month, the Planet publishes its health report on social networks and brings together companies, decision-makers and ambassadors to discuss the actions to be implemented to treat it better and improve its well-being.

  • Let’s complete the human organization!

- Homework as a coach, the motivation coach for students at home

It is a parents’ association initiative to alleviate the difficulties of National Education in times of confinement, to promote motivation and autonomy of students confined at home. A quizz to assess strengths and weaknesses, a schedule that is automated every day, a time slot for chatting between students to ask questions that one never dares to ask and an interactive chatbot of the most recurring questions. Enough to earn motivation points!

Choreography illustrating experiential AI

“Thank you for this beautiful and intelligent experience!! I wanted to say bravo to the whole team for having shown great agility in the organization of this experience ! Long live the innovative startups in spite of this difficult context !!!”

- Valentine, The Dance Factory

What is an online “creative expedition”?

It is a sectoral or social theme viewed through the prism of experiential design:

17h00–17h30: experiential guided tour (virtual)

17h30–17h35: presentation of the community

17h35–18h00: presentation of the theme, tools and inspiring stories

18h00–19h00: 3 creative sessions

19h00–19h20: sketch

19h20–19h30: conclusion and pot of friendship (that day it was a co-visioning of the President’s speech of March 16, 2020)

“The way in which we have not sufficiently respected the environment and biodiversity is booming in this crisis.”

Christine Lagarde, President of the ECB

“Your feminist guide to AI bias”, https://f-xa.co/créé by Feminist Internet

Florent Aziosmanoff provides a critique of the thinking on the different stages of the implementation of artificial intelligence (weak, medium, or strong) and proposes three types of interactive systems such as autonomous, simulated and realized behavior devices

Jean Lacroix is a philosopher from Lyon (1900–1986), from the Lyon bourgeoisie and close to Louis Altusser, Marxism, existentialism, personalism. Présence de l’éternité dans le temps, PUF, 1949, 124 p.; 7th edition, 1971.

Nayon by Vive Studio, https://www.youtube.com/watch?v=f5B77fW514o

Ai-da https://www.youtube.com/watch?v=0XaaD4ZvL9k

Aico Chihira https://www.francetvinfo.fr/decouverte/bizarre/japon-un-robot-humanoide-comme-hotesse-d-accueil_882275.html

Israel vs. Israel https://www.youtube.com/watch?v=tG6AzkmxXoA&feature=emb_title

AIVA https://www.youtube.com/watch?v=gzGkC_o9hXI&list=PLv7BOfa4CxsHAMHQj0ScPXSbgBlLglRPo

Everybody dance https://www.lefigaro.fr/secteur/high-tech/2018/08/28/32001-20180828ARTFIG00178-cette-intelligence-artificielle-peut-faire-de-vous-un-danseur-hors-pair.php

Borobo https://www.youtube.com/watch?v=tG6AzkmxXoA&feature=emb_title

Nao https://actu.orange.fr/societe/videos/nao-un-robot-de-compagnie-investit-une-maison-de-retraite-CNT0000019m714.html and https://www.francetvinfo.fr/sciences/high-tech/autisme-un-robot-pour-apprendre-a-communiquer_866811.html

We make (and teach) experience design for transformation, innovation and strategy, the perfect mix of innovation management, design and living arts

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