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Inter-Cultural Interlocution: beyond the intent of the Pygmalion philosopher
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Inter-Cultural Inter-Cultural Interlocution: Interlocution: beyond beyond the the intent intent of of the the Pygmalion Pygmalion philosopher philosopher Karamjit S Gill Inter-Cultural Interlocution: beyond the intent of the Karamjit Gill Inter-Cultural Interlocution: beyond theS intent of the Pygmalion Pygmalion philosopher philosopher Karamjit S Gill University UK (e-mail: Karamjit Gill [email protected]). University of of Brighton, Brighton, Brighton, Brighton, UK S (e-mail: [email protected]). University University of of Brighton, Brighton, Brighton, Brighton, UK UK (e-mail: (e-mail: [email protected]). [email protected]).
Abstract: Whist Whist social social media media in in the the form form of of Facebook, Facebook, twitter twitter and and Google, Google, powered powered by by the the intelligent intelligent Abstract: machine, draws and captures our attention, we are in danger of becoming reluctant and loose sight of the the Abstract: Whist social media in the of twitter and Google, powered the intelligent machine, draws and captures our attention, we are in danger of becoming reluctant and by loose sight of Abstract: Whist social media inpolitical the form formtensions of Facebook, Facebook, twitter and Google, powered by the intelligent new social, cultural, ethical, and created by the intelligent machine. These new tensions machine, draws and captures our attention, we are in and loose sight of the new social, cultural, ethical, and tensions created by of thebecoming intelligentreluctant machine. These new tensions machine, draws captures ourpolitical attention, we of are conflict, in danger danger of becoming reluctant and loosearising sight offrom the exacerbate the and already current conditions vulnerability, and instability new social, cultural, ethical, and political tensions created by the intelligent machine. These new tensions exacerbate the already current conditions of conflict, vulnerability, and instability arising from new social, cultural, ethical, and political tensions created by the intelligent machine. These new tensions globalization. In already the pursuit pursuit new conditions paradigm of ofofinter-cultural inter-culturalvulnerability, dialogue, we we need need to reflect on onarising the potential potential exacerbate the current and instability from globalization. the aa new paradigm dialogue, to reflect the exacerbate theIn already current conditions of conflict, conflict, vulnerability, and instability arising and limits of the dream of the exact language and the limit of digital discourse promoted byfrom the globalization. In the pursuit a new paradigm of inter-cultural dialogue, we need to reflect on the potential and limits of the dream of the exact language and the limit of digital discourse promoted by the globalization. Inthe theintelligent pursuit a new paradigm ofpaper inter-cultural dialogue, we need to reflect on the potential proponents of machine. The explores these issues as seen through the lens of and limits of the dream of the exact language and the limit of digital discourse promoted by the proponents of the the dream intelligent machine. The paperand explores these issues asdiscourse seen through the lens of and limitsthought, of of the exact language thedrawing limit ofupon digital promoted by the universal the Pygmalion philosopher, as well as the notions of un-translatability proponents of the intelligent machine. The paper explores these issues as seen through the lens of universal thought, Pygmalion philosopher, as well as drawing theasnotions of un-translatability proponents of the the intelligent machine. The paper explores theseupon issues seen through the lens of and beyond beyond intent. universal thought, the and intent. universal thought, the Pygmalion Pygmalion philosopher, philosopher, as as well well as as drawing drawing upon upon the the notions notions of of un-translatability un-translatability and beyond intent. © 2018, IFAC (International of Automatic Control)intent, Hosting by Elseviersocial Ltd. All rights reserved. and beyond intent. Keywords: dialogue, digital Federation discourse, intelligent machine, Pygmalion, robot Keywords: dialogue, digital discourse, intelligent machine, intent, Pygmalion, social robot Keywords: dialogue, dialogue, digital digital discourse, discourse, intelligent intelligent machine, machine, intent, Pygmalion, Pygmalion, social social robot robot Keywords: intent, intelligence. intelligence. He He makes makes aa direct direct link link between between human human thought thought 1. 1. THE THE DREAM DREAM OF OF THE THE EXACT EXACT LANGUAGE LANGUAGE and a formal process that can be described only as intelligence. He makes a direct link between human thought and a formal process that can be described only as intelligence. He makes a direct link between human thought 1. THE DREAM OF THE EXACT LANGUAGE computation. His concept of human thought is that we Tempting though the digital sermon of the intelligent 1. THE DREAM OF THE EXACT LANGUAGE and a formal process that can be described only as computation. Hisprocess conceptthatof can human thought is only that we Tempting though the digital sermon of the intelligent and a formal be described as receive sense impressions, which comprise of elementary machine mediating human communication may be to the tech computation. His concept of human thought is that we Tempting though the digital sermon of the intelligent receive sense His impressions, which comprise of is elementary machine mediating human communication maythe be to the tech computation. concept of human thought that we Tempting though the digital sermon of intelligent facts. We can then these elementary facts prophets, the here is we cope with receive sense which comprise of machine human may be to the tech facts. We can impressions, then transform transform these elementary facts and and prophets,mediating the concern concern herecommunication is that that how how would would we cope receive sense impressions, which comprise ofto elementary elementary machine mediating human communication may be to the with tech derive relationships among them according allowable gaps between the complexity and ambiguity of dialogue, let facts. We can then transform these elementary facts and prophets, the concern here is that how would we cope with derive relationships among them according to allowable gaps between the complexity and ambiguity of dialogue, let We can then transform these elementary facts and prophets, the concern here is that how would we cope with facts. logical processes. Any thought outside this scheme is either alone inter-cultural dialogue and the unpredictable derive relationships among them according to allowable gaps between the complexity and ambiguity of dialogue, let logical processes. Any thought outside this scheme is either alone inter-cultural dialogue and the unpredictable derive relationships among them according to allowable gaps between the complexity and ambiguity of dialogue, let false or nonsensical. In view, statements in any In this concern, algorithmic miscalculation? Any thought this scheme is either alone dialogue and the false or processes. nonsensical. In Wittgenstein's Wittgenstein's view, statements in any In exploring exploring this unpredictable concern, our our logical algorithmic miscalculation? logical processes. Any thought outside outside this scheme isderived either alone inter-cultural inter-cultural dialogue andnarrative the unpredictable language are indeed meaningless unless they can be attention is drawn to a new universal of “Dataism" false or nonsensical. In Wittgenstein's view, statements in In exploring this concern, our algorithmic miscalculation? language are indeed meaningless unless they can be derived attention is drawn to a new universal narrative of “Dataism" or nonsensical. In Wittgenstein's view, like, statements in any any In exploring thisnew concern, our false algorithmic miscalculation? from aa formal, and therefore computation sequence of (Harari 2015), that is propagated by the high-tech language are indeed meaningless unless they can be derived attention is drawn to a new universal narrative of “Dataism" from formal, and therefore computation like, sequence of (Harari 2015), that is propagated by the new high-tech language are indeed meaningless unless they can be derived attention is drawn to a new universal narrative of “Dataism" transformations on a data base of elementary propositions. Platonians of the Silicon Valley. This narrative legitimises from a formal, and therefore computation like, sequence of (Harari 2015), that is propagated by the new high-tech transformations on atherefore data base of elementary propositions. Platonians of thethat Silicon Valley. This narrative legitimises from a formal, and computation like, sequence of (Harari 2015), is propagated by the new high-tech (Toulmin op.cit:14). Although his later work, Philosophical the authority of a giant data flow system, defined by transformations on a data base of elementary propositions. Platonians of the Silicon Valley. This narrative legitimises (Toulmin op.cit:14). Although his later work, Philosophical the authority of Silicon a giantValley. data flow system, defined by transformations on a data base of elementary propositions. Platonians of the This narrative legitimises Investigations, has regarded bylater existentialist as algorithms and inhabited bydata emails, blogs, Apps, Facebook, op.cit:14). Although his work, the authority aa giant flow system, by Investigations, has been been regarded existentialist as of of major major algorithms and of inhabited emails, blogs, Apps,defined Facebook, (Toulmin op.cit:14). Although hisby later work,to Philosophical Philosophical the authority of giantby data flow system, defined by (Toulmin importance, logical positivist continue trace their Twitter, Amazon and Google. Whist the Pygmalion Investigations, has been regarded by existentialist as of algorithms and inhabited by emails, blogs, Apps, Facebook, importance, logical positivist continue to trace their Twitter, Amazon and Google. Whist the Pygmalion Investigations, has been regarded by existentialist asthe of major major algorithms and inhabited byenthralled emails, blogs, Apps, Facebook, intellectual roots, and therefore of AI, to early philosopher, Higgins, was by the universality of importance, logical positivist continue to trace Twitter, Amazon and Google. Whist the Pygmalion intellectual roots, and therefore of AI, to the early philosopher, Higgins, was enthralled by the universality of logical positivist ofcontinue to trace to their their Twitter, Amazonto and Google. Whist the Eliza Pygmalion Wittgenstein. The relationship human thought the English language transform the 'commoner' into aa importance, intellectual roots, and therefore of AI, to the philosopher, Higgins, was enthralled by the universality of Wittgenstein. The relationship of human thought toearly the English language to transform the 'commoner' Eliza into intellectual roots, and therefore of AI, to the early philosopher, Higgins, was enthralled by the universality of "logical" process of the computer has been a controversial, a 'duchess' of English society, we wonder what would the Wittgenstein. The relationship of human thought to English language to transform the 'commoner' Eliza into a "logical" process of the computer has been a controversial, 'duchess' of English society, we wonder what would the The relationship ofinhuman thought to the thea English language to transform the 'commoner' Eliza as intothea Wittgenstein. continuation of the debate started the Platonic dialogues. Pygmalion philosopher of today make of algorithms "logical" process of the computer has been a controversial, 'duchess' of English society, we wonder what would continuation of the started has in the dialogues.aa Pygmalion of today of algorithms as the "logical" process of debate theascomputer beenPlatonic a controversial, 'duchess' ofphilosopher English society, wemake wonder what would the Now in 21st century, in the 17th century, the problem of new universal language of inter-cultural dialogue in the continuation of the debate started in the Platonic dialogues. Pygmalion philosopher of today make of algorithms as the Now in 21st of century, as in started the 17thin century, the problem of new universal languageof of inter-cultural dialogue in the debate the Platonic dialogues. Pygmalion philosopher today make of manipulation, algorithms as not the continuation language is thus tip of iceberg; and the dream of an exact cyber-physical space. This algorithmic Now in 21st century, in the 17th the problem of new universal language of inter-cultural dialogue in the language is thus tip ofas iceberg; and century, the dream of an exact cyber-physical space. This algorithmic manipulation, not Now in 21st century, as in the 17th century, the problem of new universal language of inter-cultural dialogue in the language involves more than intellectual stakes. Today's only continues the historical disconnect of language from its is thus tip of iceberg; and the dream of an exact cyber-physical space. This algorithmic manipulation, not language involves more than intellectual stakes. Today's only continues the historical disconnect of manipulation, language fromnot its language is thus tip of iceberg; and the dream of an exact cyber-physical space. This algorithmic problems are not about racial and diversity, they cultural bearings, it historical is us accept the involves Today's only continues the of from its problems are not just justmore aboutthan racialintellectual and cultural culturalstakes. diversity, they cultural bearings, is leading leadingdisconnect us to to subconsciously subconsciously accept the language involves more than intellectual stakes. Today's only continues theitas historical disconnect of language language from its language are complicated by ethnic identity and religious intolerance. imitation machine an 'unpalatable truth' or to our 'willful' problems are not just about racial and cultural diversity, they cultural bearings, it is leading us to subconsciously accept the are complicated by ethnic identity and religious intolerance. imitation machine as an 'unpalatable truth' or to our 'willful' are not just about racial and cultural diversity, theya cultural bearings, itour is leading usimagine to subconsciously accept the problems For example. in Europe, the dilemma is how to reconcile blindness' limiting ability to the 'unthinkable'. are complicated by ethnic identity and religious intolerance. imitation machine as an 'unpalatable truth' or to our 'willful' For example. in Europe, the dilemma is how to reconcile a blindness' limiting our ability to imagine the 'unthinkable'. are complicated by ethnic identity and religious intolerance. imitation machine as an 'unpalatable truth' or to our 'willful' European "citizenship" with the fact of diversity of To get aa glimpse of the evolving dream of the exact language, For example. in Europe, the dilemma is how to reconcile aa blindness' limiting our ability to imagine the 'unthinkable'. European "citizenship" with the fact of diversity of To get glimpse of the evolving dream of the exact language, For example. in Europe, the dilemma is how to(op.cit) reconcile blindness' limiting our ability to imagine thethe 'unthinkable'. languages, cultures and ethnicities. So, Toulmin notes we explore Toulmin's insightful essay on Dream of the European "citizenship" with the fact of diversity of To get a glimpse of the evolving dream of the exact language, languages, cultures and ethnicities. So, Toulmin (op.cit) notes we explore Toulmin's insightful essay on the Dream of the European "citizenship" with the fact of diversity of To getLanguage a glimpse (1995) of the evolving dream of thethe exact language, of cultural misunderstanding and Exact where notes that dream of the that cultures and ethnicities. So, (op.cit) notes we explore Toulmin's that the the project project of transcending transcending cultural misunderstanding and Exact Language (1995)insightful where he he essay notes on thatthe theDream dream of of the languages, cultures and ethnicities. So, Toulmin Toulmin (op.cit) notes we explore Toulmin's insightful essay on the Dream of the languages, diversity, with the help of "communication and reasoning exact language, made an assumption that the Lebensformenthat the project cultural misunderstanding and Exact Language (1995) he notes that dream of the diversity, with of thetranscending help of "communication and reasoning exact language, made anwhere assumption that thethe Lebensformenthat the project of transcending cultural misunderstanding and Exact Language (1995) where he notes that the dream of the among various peoples", is no less actuel for Europe of today and so the "thoughts" of people in all cultures will be similar diversity, with the help of "communication and reasoning exact language, made an assumption that the Lebensformenamong various peoples", is no less actuel for Europe of today and solanguage, the "thoughts" of people in all that cultures will be similar diversity, with the help of "communication and reasoning exact made an assumption the Lebensformenthan it for in the 1670s. From the dominance of enough to yield "ideal languages" as their end various peoples", no less actuel for Europe of today and so of in cultures will similar than it was was for Leibniz Leibniz inis From dominance of enough to "thoughts" yield identical identical "ideal languages" as be their end among among various peoples", isthe no1670s. less actuel forthe Europe ofage today and so the the "thoughts" of people people in all all cultures will be similar English as universal language of communication in the of product. However, Bacon discouraged people from asking than it was for Leibniz in the 1670s. From the dominance of enough to yield identical "ideal languages" as their end English as universal language of communication in the age product. However, Bacon discouraged people from asking it was for Leibniz project in the 1670s. From the dominance of enough tobeyield identical "ideal languages" aswas their end than the Internet, Leibniz's of the exact language is alive beliefs to "proved" with certainty, for certainty a false as language in of product. Bacon discouraged the Internet, Leibniz's project of ofcommunication the exact language isage alive beliefs to However, be "proved" with certainty, for people certaintyfrom was aasking false English English asinuniversal universal language of communication in the the age of product. However, Bacon discouraged people from asking and well the form of compatible computer and television idol: rather, they should explore the strengths and weaknesses the Internet, Leibniz's project of the exact language is alive beliefs to be "proved" with certainty, for certainty was a false and well in the form of compatible computer and television idol: rather, they should explore the strengths and weaknesses the Internet, Leibniz's project of the exact language is alive beliefs to be "proved" with certainty, for certainty was a false networks. Yet, Leibniz's project similar obstacles as of particular beliefs using experiential, not mathematical, and well in the form compatible computer television idol: rather, they should explore the strengths weaknesses networks. Leibniz's project faces faces similarand obstacles as of particular beliefs using experiential, notand mathematical, and wellWhilst inYet, thecomputer form of of networks compatible computer and television idol: rather, they should explore the strengths and weaknesses before. and television channels not methods. To get an insight into the faith in exactness of the networks. Yet, Leibniz's project faces similar obstacles as of particular beliefs using experiential, not mathematical, before. Whilst computer networks and television channels not methods. To get an insight into the faith in exactness of the networks. Yet, Leibniz's project faces similar obstacles as of particular beliefs using experiential, not mathematical, only transport "universal ideas" and "error free reasoning" language of computability, we look back on the bearing of before. Whilst computer networks and television channels not methods. To get an insight into the faith in exactness of the only transport "universalnetworks ideas" and "error freechannels reasoning" language To of computability, we look backinonexactness the bearing of before. Whilst computer and television not methods. get an insight into the faith of the across national and boundaries, they also project logical on of artificial intelligence. transport ideas" and free reasoning" language of we on the bearing of across national"universal and cultural cultural boundaries, they project logical positivism positivism on the the evolution evolution ofback artificial only transport "universal ideas" and "error "error freealso reasoning" language of computability, computability, we look look back onpoints theintelligence. bearing of only cultural conflicts and international misunderstandings Wittgenstein’s earlier work makes two major that have across national and cultural boundaries, they also project logical positivism on the evolution of artificial intelligence. cultural conflicts and international misunderstandings Wittgenstein’s earlier work makes two major points that have across national and cultural boundaries, they no alsotechnical project logical positivism on thetheevolution of artificial intelligence. (Toulmin ibid.: 39). Now, as 300 years ago, aa direct bearing on intellectual roots of artificial cultural conflicts and international misunderstandings Wittgenstein’s earlier work makes two major points that have (Toulmin ibid.: 39). Now, as 300 years ago, no technical direct bearing on the intellectual roots of artificial Wittgenstein’s earlier work makes two major points that have cultural conflicts and international misunderstandings aa direct (Toulmin ibid.: ibid.: 39). 39). Now, Now, as as 300 300 years years ago, ago, no no technical technical direct bearing bearing on on the the intellectual intellectual roots roots of of artificial artificial (Toulmin 2405-8963 © 2018, IFAC (International Federation of Automatic Control) Hosting by Elsevier Ltd. All rights reserved.
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system or procedure can guarantee its own humane or rational use: it is one thing to perfect an instrument: it is another to make sure that it is put to use justly, virtuously or even in rationally discriminating ways. Like Leibniz's exact language, the 17th century scientific revolution was Janus faced. The new science was "mathematical and experimental"; but it was left unclear how the two leading features of the new method- it's mathematical structure, and it's basis in human experience- dovetailed together (ibid.: 40). As science of information in the form the Internet, big data and Internet of things, drive our every day lives, we face two experimental tasks: to exemplify the abstract theoretical idea of science in the concrete world of actual experience, and the use of those universal calculations for practical good of humanity. Toulmin says that we are free to dream up all the mathematical theories we please, of communication and control, of deep knowledge, deep grammar and brain function, neurophysiological holography and artificial intelligence. But, more we move away from the science of matter and energy toward that of information, the more we have to integrate theoria and praxis (ibid:41). In our Information Age, when social systems adapt to the human needs defined by the technical capacity, then institutional responses go beyond the technical ingenuity, these responses need to find symbiosis between the intellectual imagination of Newton and humane wisdom of Bacon. The future will depend upon the maintenance of the fragile balance between the refinement of practical skills and human interests which they effect (Toulmin op.cit. 41). George Bernard Shaw's play, Pygmalion, illustrates the limit of adopting a universal language and culture (Hilton 1995). The play concerns a Pygmalion philosopher and a natural language expert, Professor Higgins, his colleague Colonel Pickering, and an object of experiment, Eliza Doolittle. Higgins bets Pickering that with his expert knowledge of language he can transform Eliza from cockney to duchess in six months. He succeeds to an extent that all London society is inflamed with Eliza's success. The levels of the transformation are complex, engaging with Eliza's appearance, her manners, her speech and her thoughts. But Shaw's observation informed him that, especially in English society, class is determined less by appearance than by accent and linguistic practice, and Eliza's success is therefore significantly more dependent on her voice than her face. Higgins may have made Eliza sound like a duchess but what she actually says (her thoughts) remain unchanged: she still thinks and swears like a cockney, but in perfect aristocratic tones. However, when Eliza faces circumstances, unforeseen by Higgins the expert, she crashes. Her technical knowledge of aristocratic language (perceived universal language of the London aristocracy) is quite inadequate to deal with ambiguity and uncertainty faced by Eliza. It also shows no formalism of universal language transferred to Eliza by Higgins can help her interpret the uncertain context; no language or knowledge transfer can decide on its meaning within an unknown context, no science can figure out for itself which of the technologies it makes possible are of real value to human beings. Perhaps, there is a lesson for the modern day techno Higgins who may have the arrogance to regard common citizen as Higgin’s Elizas and believe in transforming them in the image of their 'virtual
duchess'-the robot. We wonder whether the digital Platonians in their pursuit of the 'virtual duchess' recognise the danger of deskilling humanity of its heritage of diversity, imagination, creativity, ingenuity, and turning the human from a relational being to a one-dimensional being. Or they are determined to pursue the blind faith of their own dream of visualising algorithms as the universal language of interaction and the world as a giant data base. 2. THE UNTRANSLATABLE DIALOGUE Patricia Covarrubias in her writings (2002, 2008) gives an insight into the influence of culture and cultural diversity, in the activities and events of everyday life across a variety of contexts. By using metaphors of communication, cultural/intercultural communication, she sheds light onto the nature of cultural and intercultural communication, raising awareness of issues of social inclusivity and justice, and institutional transformation. It is particularly stimulating how Covarrubias explores silences as "generative" rather than “consumptive” enactments, where as silence as a generative is seen as a means for perpetuating, particularizing, and/or protecting culture, noting that silence can be used for enacting social resistance for purposes of emancipation, whilst creating social worlds when competing culturally situated silences collide. She explores silence enactments that reveal what she calls "discriminatory silence" within the context of the college classroom, and how these enactments affect the silencing of women who practice orthodox religions. In her inter-cultural perspective on the concepts of respect and respeto (respect in Spanish) as they are understood in the applied context of immigration discourses, she argues that respect and respeto are not necessarily equivalent and, thus, serve as loci for sociocultural misunderstandings and alienation. The gaps arising from this misunderstanding have deep impact on those suffering, especially those suffering silently, from discrimination, alienation, exclusion, and this permeates through ‘the emotional impact of undocumented immigration on behalf of Mexican women’, as well as through the ‘complicated impact of a contemporary social problem that affects health, health care, and clinical practices enacted in New Mexican communities.’ Question arise as how can those who are silenced cope with ‘the presence of unchecked assumptions, prejudiced language, discriminatory communication, replication of the socio-culturally affirmed conduct, the overarching cultural web of meaning, and the perpetuation of status quo communicative action.’ And how can interlocutors of inter-cultural communication understand and deal with the presence of the masks of discrimination and silence, and can overcome the ‘cultural constraints’ that ‘may impede outgroup members from knowing how to notice, interpret, or act upon silence-mediated sequences.’ One of the reasons lies in the linguist gap in translation from one language to another, for example the ‘ambiguity of translations from one language to another of the untranslatable’. Covarrubias’ work on the study of intercultural communication via real-life narratives, shows a way forward to the ‘deep understanding of the cultural aspects of communication’, and building a ‘strong foundation for communicating across cultures’.
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3. BEYOND THE ETHICAL INTENT
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can we create transient dialogue and transformative conversations, exploring new possibilities and opportunities for future that draw on the local vernacular beyond geographical boundaries and enter a new language of the local and global. It was posited that this trans-modernism would create conditions for a new way of thinking, participation of the self and the other, marginal and the dominant, individual and the collective, thereby facilitating negotiation and inter-cultural dialogue. Sofia Gotti in her exploration of the historical narratives around the dematerialisation of conceptual art in Latin America notes how ambiguity disappears when art is used in place of activism. However, today we live in the era of materialism and consumption, and the art once assimilated and consumed loses its existence. We ask whether the purpose of art as object of consumption, going beyond the intent of the artist, is to create a medium of dialogue and conversation between art and the public. If play can make players possible, we wonder whether it is the intelligent machine as a medium of digital discourse that makes public participation and dialogue possible, and what implication this discourse has on the design of social robotics. And further, how can the narrative of materialism and consumption be transformed into dialogue of performance on reality? Antonio Monegal (CRASSH ibid.) reminds us of the complexity and ambiguous nature of the concept of value- a tool for cultural measurement, social and cultural norms, or the measurement of responses and interpretations of ethics, human rights and ideologies. Culture is like an oyster shell with pearl inside, and its quantitative measurement is like robbing it of its richness. We should be aware that culture cannot and should not be confined to the tower of the digital. However solid this digital culture may be seen on the outside, it remains vulnerable, trapped inside the ivory tower of social networks. We are alerted to the danger of neutralization (e.g. rationality of cognitivism) of value systems in the name of liberation of the ignorance, and propagation of freedom without acknowledging the constraints of accommodation, ontological boundaries of the signifier and the signified, boundary between transgression and non-aggression, and boundary between tension and tenderness, thereby contributing to the marginalisation of the alignment of shared values and dialogue. It has become difficult to constrain the post-modernity of digital discourse, especially when the dominance of the neoliberal capitalism is robbing the diversity of social and cultural wealth of humanity and social justice. Where as it is not necessity to explicate human values, rather they should be left to imagination, cultivating knowledge through learning and experiencing life and knowing the other. We are living at a time when self interest has become a norm and violence as an entertainment, good and evil just a flicker on the screen, and wonder what the digital world would like without norms and boundaries. We are born of representations and any undoing of conventions would limit the framework of life narratives, eroding it to the point of extinction, where subjectivity is just for discussion trying to reveal itself, but finding difficult to breakthrough the shell of the digital tower, reconciling itself to being witness to imagination as a fairy prince inside the shell of the digital tower. In this age of the digital discourse, we may ask that if having a voice is to be recognised, can the
A recent symposium ‘Subversive Intent and Beyond’ (CRASSH 2018) mapped the trajectories of other subversive intents, other voices and practices, related one way or the other, to surrealism’s heterogeneous history. The narrative of ‘subversive intent’, brought together the concepts of subversive intent, the tension between the individual and the collective, the body and the playful mother; the ideas of double marginalization, transgression, resistance, and accommodation; cultural script, transient dialogue and symbolic intervention. The plenary session of the Symposium reflected upon new forms of identity and politics, commonality as way forward: commonality replacing differences emerging from the traditional dialogue rooted in the body; and the idea of performance: saying that the you are not alone, we are all altogether. The discussion included: Whether the role of avant-garde should go beyond the traditional academic intent to counteract the dominant discourse of the mainstream; Can body becomes a place where ideology dissolves?; And where is the social impact of post-modernism now? Can and should ethics now be moved beyond the seminar rooms and museums of workshops to the street, to the public sphere and society? For me the exploration of the visual and avant-garde narrative raised the issue of whether the values of intent, attentions, contention can be delegated to social robotics and what would the implications of the and subversion between individual and the collective, between mind and body, and the intelligent machine undermining the playful body of the mother. This issue also resonated with the implication of the delegation of such human values to the digital discourses without constraints of social and cultural norms, and without mediation of institutional constraints. Susan Suleiman on Subversive Intent and Beyond (CRASSH ibid.) asks how can subversive intent be dead when we are still facing the horrors of asylum, racism, poverty, exclusion and increasing social distance? Although the errors of the past have been laid bare before us with the passage of time, do we have the tenacity to learn from the past, dream beyond numbers and create conditions of inclusion of the aesthetic and political; modern, postmodern and irrationalism; symbolic and the social; bringing aesthetic innovation and interventions for social change. It was noted that curtains are now off the cultural myth of the double margin and it is in our self interest to move from transgression to accommodation, questioning the scope of symbolic intervention in the real world, thereby reversing the cultural script, and on the way entering into the radical critique of not only of the traditional symbols of horror but also of the postmodernism of the intelligent machine, and making body as a counter to the predominance of cognition. Suleiman further asks how can we create a world in which dialogue is not only valued over butchery but actually prevails throughout the human sphere. Sam Bardaouil on ‘Art Reoriented’ (CRASSH ibid.) brought to our notice how surrealism acted as a tool for intervention, adaptation, activism, experimentation, looking at the other, where the modernity became a the building block of the expression of freedom, artistic and political vitality, in contrast to the moral decay seeping into society. He asks how 333
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self be neutral? And can digital discourse for the collective audience be designed by digital designers without ‘self’ becoming the object of digital seduction and dominant culture, thereby becoming devoid of humanity.
interpretation. In the article "In Art Unveils” Alva Noe argues “Tools and technologies organize us; they do so individually — think of the way chairs and doorknobs mould your posture and the way you move; and they do so collectively — think of the way the telephone or email have changed how we communicate. Further Alva Noe argues, "Technologies organize us, but they do so only insofar as they are embedded in our lives. Take a doorknob, for example. A simple bit of technology, yes, but one that presupposes a vast and remarkable social background. Doorknobs exist in the context of a whole form of life, a whole biology — the existence of doors, and buildings, and passages, the human body, the hand, and so on. A designer of doorknobs makes a simple artifact but he or she does so with an eye to its mesh with this larger cognitive and anthropological framework." Technologies solve problems, but they also let us frame new problems. For example, there would be no higher mathematics without mathematical notations. Tools like the rake extend our bodies; tools like writing extend our minds. The Dutch philosopher of technology, Peter-Paul Verbeek tells us that Technology Organises Human-World Relations: Technology organises specific human-world relations and thus organises moral experiences, embodies values, norms, and ideals. For every technology you can study the details, but Verbeek thinks the general idea that there is a mediating role of technology in morality and that a moral decision rests upon moral engagement and moral interpretations which are always mediated by the relation which you have with the thing—that is a general theory. Gill (2009), argues that when technology is seen as a mediating tool in cross-cultural settings, we reflect a belief in the need for much wider diffusion of knowledge, expertise and experience in society, sharing knowledge and cultures, and as a process of action and development of coalitions. Cultural in this context emphasizes the social, economic and communication environments in which technology is designed and applied to solve problems. Technology is then a certain way of practice and thinking, whereby tactile (tacit knowledge) of dealing with action is stressed. On the other hand, Technology can be understood as a Cultural Instrument, an essential of sociohistorically situated human nature. It is basically cultural articulation of man and not an external adjunct. Technology transfer is in effect a sort of culture transfer. Whenever some form of technology, agricultural or metallurgical is transferred by way of import of export it carries with it a whole set of human relationships. Transfer of technology is to be understood as a sort of inter-cultural encounter and gradual accommodation, not confrontation. Beyond inter-cultural transfer, we need to reflect beyond the idea of language. Like culture, language is often regarded as a tool or an instrument of thought. However, the language as a tool accomplishes far more and yet is far less logical than we may like it to be. It is full of ambiguity and our relationship with language is reciprocal in the sense that language as a tool uses us as much as we use language. In this sense, it is just like culture, we cannot use it without inhabiting it. Technology enables culture to explore other communication modes and expressions (Gill 1999). “Culture is identity, because it is culture that ultimately enables human beings to exist and carry the meanings that allow them to
4. DIGITAL DISCOURSE AND DIALOGUE: IN TECHNOLOGY WE TRUST- SHOULD WE? As the social media in the form of Facebook, Twitter powered by the intelligent machine are globalisation human communication, we need to reflect upon its impact on the inter-cultural and cross-cultural interactions. Although globalisation of social media has the potential of mutual understanding inter cultural interaction, we also see the emergence of increasing prejudice, discrimination and exclusion of the other, the minority ethic people. On a wider horizon, globalisation of social media and machine learning algorithms are not only creating a deep impact on social relationships, politics, religion, entertainment, and language; but also virtually on all aspects of human life with a far reaching economical and environmental implications. We need to rethink of the paradigm of intercultural dialogue, focusing more on emerging issues of intercultural and crosscultural understanding, affecting identity politics, liberty and democracy. Technology enables the culture to explore other communication modes and expressions (Gill 1999). Culture shapes our actions, defining the rules of interaction for meeting, parting, bestowing hospitality, trading, begging, giving, and negotiation. Culture is identity, because it is culture that ultimately enables human beings to exist and carry the meanings that allow them to exist and carry the meanings that allow them to know who and what they are (Gill ibid.). Culture clearly becomes an issue in cross-cultural communication situations. It may be argued that rather than enhancing and stimulating opportunities for inter-cultural dialogues, the conditions of conflict, vulnerability, and instability arising from globalization makes these dialogues problematic and in some case inoperable. However, the contrary view could be put forward that as ‘we live in multicultural societies with different languages (and language is at the core of culture) we are engaged ‘more than ever practices of translation which imply also to learn the language of the other(s)’, making intercultural dialogue more operable, although still somewhat 'problematic'. Intercultural dialogue may start from a state of misunderstanding or ‘ununderstanding’, it can adapt and evolve into operable dialogue as languages go through the on-going process of change and translation, thereby making and intercultural communication as a dynamic process of change and adaptation- a process of existential hermeneutics, rather being stifled by uncommon conditions of globalisation. In this sense, language and thus inter-cultural dialogue can be thought of less as a ‘subjective act than as participating in an event of tradition, a process of transmission in which past and present are constantly mediated’ (Gadamer 2004). Moreover, in the language of Gadamer, our finite being-in-the-world means that we are always open to further experience. Gadamer’s understanding of language is the intrinsic openness of all signs and language to further and novel 334
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exist and carry the meanings that allow them to know who and what they are”, argues (Gill ibid.). Verbeek (2001) describes “a culture is only what it is in the praxes in which it manifests itself—praxes that are mediated technologies.” “Interweaving of technology and culture is an important phenomenon, where human beings use the technology. Technologies are always technologies-in-use.” The “use context” is part of a larger cultural context.
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imitating the robot, we wonder whether the Pygmalion philosopher would see through the arrogance of the digital nirvana and help the modern day Elizas weave away from the 'blind faith' of the algorithm. 7. ACKNOWLEDGEMENT This paper is inspired by Toulmin’s insights into the limits of exact language, and ongoing email interaction between Arun Tripathi and AI&Society network scholars.
5. HUMANISING THE ROBOT OR ROBOTISING THE HUMAN
REFERENCES
Although modern day digital Platonians pursue their belief of making robots, (in some cases with admirable social intentions, e.g. social robots), behave more like humans, the deep concern is that we get so immersed in this self adaptive machine learning process and "so encompassed by it, that we mostly take it for granted. Seldom, if ever, do we stop to ask what technology is. Failing to ask that question, we fail to perceive all the ways it might be shaping us. The danger that in this process of humanisation of the robot, we may not only get deskilled as relational beings and become so shaped in the image of the robot that we may lose our nerve as human beings. As Hill (2014) quotes Weiner: "Of the devoted priests of power, there are many who regard with impatience the limitations of mankind, and in particular the limitations consisting in man’s undependability and unpredictability...". Commenting on Weiner, Hill (ibid.) says that "The complete synthesis of humans and machines predicted by the transhumanists could represent the vindication of cybernetics—as well as Wiener’s ultimate nightmare. His fears for the future stemmed from two fundamental convictions: We humans can’t resist selfishly misusing the powers our machines give us, to the detriment of our fellow humans and the planet; and there’s a good chance we couldn’t control our machines even if we wanted to, because they already move too fast and because increasingly we’re building them to make decisions on their own. To believe otherwise, Wiener repeatedly warned, represents a dangerous, potentially fatal, lack of humility." (ibid.). What makes us take serious note of Weiner's warnings now is that the robotisation has gone beyond the physical being, and has converged onto the biological being, impacted by the convergence of the cyber, physical and biological worlds.
CRASSH, University of Cambridge, Cambridge, UK. 1-2 June 2018 Covarrubias, P. (2002) Culture, communication, and cooperation: Interpersonal relations and pronominal address in a Mexican organization, Rowman and Littlefield Publishers, Boulder, CO. Covarrubias, P.O. (2008). Masked Silence Sequences. In Communication, Culture & Critique 1 (2008) 227–252 ª 2008 International Communication Association Gadamer H-G. (2004). Truth and Method (Continuum Impacts). Continuum; New Ed edition. Gill KS (2009) Mind the cross-cultural gap. In: Gokah TK (ed). Contemporary Discourses on IE and C theory and practice. Nova Science Publishers Inc, New York Gill, K. S. (2017). The Pygmalion Philosopher: The Dream of the Exact Language, International Symposium on Reconstruction of Indian Philosophical Framework. Gill, SP (1999) Mediation and Communication of Information in the Cultural Interface, AI & Soc, 13:218-234, Springer-Verlag London Limited Harari, Yuval Noah (2015), Homo Deus, Penguin, Random House, UK Hill, D. (2014), The Eccentric Genius Whose Time May Have Finally Come (Again), the Atlantic, 14June, 2014 (http://www.theatlantic.com/technology/archive/2014/06/nor bert-wiener-the-eccentric-genius-whose-time-may-havefinally-come-again/372607/
Hilton, J. (1995). Theatricality and Technology: Pygmalion and the Myth of the Intelligent Machine, in (Goranzon, B. and Magnus, F. eds.) Dialogue and Technology, Springer, London Noë, A. (2015). Strange Tools: Art and Human Nature. https://opinionator.blogs.nyti mes.com/2015/10/05/what-artun veils/ Toulmin. Stephen (1995), The Dream of an Exact Language in (Goranzon, Bo and Magnus, Florin eds.) Dialogue and Technology, Springer, London Verbeek PP (2001) Don Ihde: the technological lifeworld. In: Achterhuis H (ed) American philosophy of technology: the empirical turn, Indiana series in the philosophy of technology. Indiana University Press, Bloomington, pp 119– 146
6. CONCLUSIONS What wee learn from making Eliza cross the inter-cultural barriers of the English society of her days is that language translation is too limited. In our era digital innovations and globalisation of culture, the challenge is how to move beyond the Silicon Valley language of the universal narrative and evolve intercultural dialogue into an on-going and a dynamic process of change and adaptation, rather being stifled by universal conditions of globalisation. The danger of blind faith in the universal narrative and exactness of computability enshrined in the algorithm, is that its manipulation may lead us to subconsciously accept this as an 'unpalatable truth' or to our 'willful' blindness' limiting our ability to imagine the 'unthinkable'. In keeping our vigilance of digital discourse 335
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Inter-Cultural Inter-Cultural Interlocution: Interlocution: beyond beyond the the intent intent of of the the Pygmalion Pygmalion philosopher philosopher Karamjit S Gill Inter-Cultural Interlocution: beyond the intent of the Karamjit Gill Inter-Cultural Interlocution: beyond theS intent of the Pygmalion Pygmalion philosopher philosopher Karamjit S Gill University UK (e-mail: Karamjit Gill [email protected]). University of of Brighton, Brighton, Brighton, Brighton, UK S (e-mail: [email protected]). University University of of Brighton, Brighton, Brighton, Brighton, UK UK (e-mail: (e-mail: [email protected]). [email protected]).
Abstract: Whist Whist social social media media in in the the form form of of Facebook, Facebook, twitter twitter and and Google, Google, powered powered by by the the intelligent intelligent Abstract: machine, draws and captures our attention, we are in danger of becoming reluctant and loose sight of the the Abstract: Whist social media in the of twitter and Google, powered the intelligent machine, draws and captures our attention, we are in danger of becoming reluctant and by loose sight of Abstract: Whist social media inpolitical the form formtensions of Facebook, Facebook, twitter and Google, powered by the intelligent new social, cultural, ethical, and created by the intelligent machine. These new tensions machine, draws and captures our attention, we are in and loose sight of the new social, cultural, ethical, and tensions created by of thebecoming intelligentreluctant machine. These new tensions machine, draws captures ourpolitical attention, we of are conflict, in danger danger of becoming reluctant and loosearising sight offrom the exacerbate the and already current conditions vulnerability, and instability new social, cultural, ethical, and political tensions created by the intelligent machine. These new tensions exacerbate the already current conditions of conflict, vulnerability, and instability arising from new social, cultural, ethical, and political tensions created by the intelligent machine. These new tensions globalization. In already the pursuit pursuit new conditions paradigm of ofofinter-cultural inter-culturalvulnerability, dialogue, we we need need to reflect on onarising the potential potential exacerbate the current and instability from globalization. the aa new paradigm dialogue, to reflect the exacerbate theIn already current conditions of conflict, conflict, vulnerability, and instability arising and limits of the dream of the exact language and the limit of digital discourse promoted byfrom the globalization. In the pursuit a new paradigm of inter-cultural dialogue, we need to reflect on the potential and limits of the dream of the exact language and the limit of digital discourse promoted by the globalization. Inthe theintelligent pursuit a new paradigm ofpaper inter-cultural dialogue, we need to reflect on the potential proponents of machine. The explores these issues as seen through the lens of and limits of the dream of the exact language and the limit of digital discourse promoted by the proponents of the the dream intelligent machine. The paperand explores these issues asdiscourse seen through the lens of and limitsthought, of of the exact language thedrawing limit ofupon digital promoted by the universal the Pygmalion philosopher, as well as the notions of un-translatability proponents of the intelligent machine. The paper explores these issues as seen through the lens of universal thought, Pygmalion philosopher, as well as drawing theasnotions of un-translatability proponents of the the intelligent machine. The paper explores theseupon issues seen through the lens of and beyond beyond intent. universal thought, the and intent. universal thought, the Pygmalion Pygmalion philosopher, philosopher, as as well well as as drawing drawing upon upon the the notions notions of of un-translatability un-translatability and beyond intent. © 2018, IFAC (International of Automatic Control)intent, Hosting by Elseviersocial Ltd. All rights reserved. and beyond intent. Keywords: dialogue, digital Federation discourse, intelligent machine, Pygmalion, robot Keywords: dialogue, digital discourse, intelligent machine, intent, Pygmalion, social robot Keywords: dialogue, dialogue, digital digital discourse, discourse, intelligent intelligent machine, machine, intent, Pygmalion, Pygmalion, social social robot robot Keywords: intent, intelligence. intelligence. He He makes makes aa direct direct link link between between human human thought thought 1. 1. THE THE DREAM DREAM OF OF THE THE EXACT EXACT LANGUAGE LANGUAGE and a formal process that can be described only as intelligence. He makes a direct link between human thought and a formal process that can be described only as intelligence. He makes a direct link between human thought 1. THE DREAM OF THE EXACT LANGUAGE computation. His concept of human thought is that we Tempting though the digital sermon of the intelligent 1. THE DREAM OF THE EXACT LANGUAGE and a formal process that can be described only as computation. Hisprocess conceptthatof can human thought is only that we Tempting though the digital sermon of the intelligent and a formal be described as receive sense impressions, which comprise of elementary machine mediating human communication may be to the tech computation. His concept of human thought is that we Tempting though the digital sermon of the intelligent receive sense His impressions, which comprise of is elementary machine mediating human communication maythe be to the tech computation. concept of human thought that we Tempting though the digital sermon of intelligent facts. We can then these elementary facts prophets, the here is we cope with receive sense which comprise of machine human may be to the tech facts. We can impressions, then transform transform these elementary facts and and prophets,mediating the concern concern herecommunication is that that how how would would we cope receive sense impressions, which comprise ofto elementary elementary machine mediating human communication may be to the with tech derive relationships among them according allowable gaps between the complexity and ambiguity of dialogue, let facts. We can then transform these elementary facts and prophets, the concern here is that how would we cope with derive relationships among them according to allowable gaps between the complexity and ambiguity of dialogue, let We can then transform these elementary facts and prophets, the concern here is that how would we cope with facts. logical processes. Any thought outside this scheme is either alone inter-cultural dialogue and the unpredictable derive relationships among them according to allowable gaps between the complexity and ambiguity of dialogue, let logical processes. Any thought outside this scheme is either alone inter-cultural dialogue and the unpredictable derive relationships among them according to allowable gaps between the complexity and ambiguity of dialogue, let false or nonsensical. In view, statements in any In this concern, algorithmic miscalculation? Any thought this scheme is either alone dialogue and the false or processes. nonsensical. In Wittgenstein's Wittgenstein's view, statements in any In exploring exploring this unpredictable concern, our our logical algorithmic miscalculation? logical processes. Any thought outside outside this scheme isderived either alone inter-cultural inter-cultural dialogue andnarrative the unpredictable language are indeed meaningless unless they can be attention is drawn to a new universal of “Dataism" false or nonsensical. In Wittgenstein's view, statements in In exploring this concern, our algorithmic miscalculation? language are indeed meaningless unless they can be derived attention is drawn to a new universal narrative of “Dataism" or nonsensical. In Wittgenstein's view, like, statements in any any In exploring thisnew concern, our false algorithmic miscalculation? from aa formal, and therefore computation sequence of (Harari 2015), that is propagated by the high-tech language are indeed meaningless unless they can be derived attention is drawn to a new universal narrative of “Dataism" from formal, and therefore computation like, sequence of (Harari 2015), that is propagated by the new high-tech language are indeed meaningless unless they can be derived attention is drawn to a new universal narrative of “Dataism" transformations on a data base of elementary propositions. Platonians of the Silicon Valley. This narrative legitimises from a formal, and therefore computation like, sequence of (Harari 2015), that is propagated by the new high-tech transformations on atherefore data base of elementary propositions. Platonians of thethat Silicon Valley. This narrative legitimises from a formal, and computation like, sequence of (Harari 2015), is propagated by the new high-tech (Toulmin op.cit:14). Although his later work, Philosophical the authority of a giant data flow system, defined by transformations on a data base of elementary propositions. Platonians of the Silicon Valley. This narrative legitimises (Toulmin op.cit:14). Although his later work, Philosophical the authority of Silicon a giantValley. data flow system, defined by transformations on a data base of elementary propositions. Platonians of the This narrative legitimises Investigations, has regarded bylater existentialist as algorithms and inhabited bydata emails, blogs, Apps, Facebook, op.cit:14). Although his work, the authority aa giant flow system, by Investigations, has been been regarded existentialist as of of major major algorithms and of inhabited emails, blogs, Apps,defined Facebook, (Toulmin op.cit:14). Although hisby later work,to Philosophical Philosophical the authority of giantby data flow system, defined by (Toulmin importance, logical positivist continue trace their Twitter, Amazon and Google. Whist the Pygmalion Investigations, has been regarded by existentialist as of algorithms and inhabited by emails, blogs, Apps, Facebook, importance, logical positivist continue to trace their Twitter, Amazon and Google. Whist the Pygmalion Investigations, has been regarded by existentialist asthe of major major algorithms and inhabited byenthralled emails, blogs, Apps, Facebook, intellectual roots, and therefore of AI, to early philosopher, Higgins, was by the universality of importance, logical positivist continue to trace Twitter, Amazon and Google. Whist the Pygmalion intellectual roots, and therefore of AI, to the early philosopher, Higgins, was enthralled by the universality of logical positivist ofcontinue to trace to their their Twitter, Amazonto and Google. Whist the Eliza Pygmalion Wittgenstein. The relationship human thought the English language transform the 'commoner' into aa importance, intellectual roots, and therefore of AI, to the philosopher, Higgins, was enthralled by the universality of Wittgenstein. The relationship of human thought toearly the English language to transform the 'commoner' Eliza into intellectual roots, and therefore of AI, to the early philosopher, Higgins, was enthralled by the universality of "logical" process of the computer has been a controversial, a 'duchess' of English society, we wonder what would the Wittgenstein. The relationship of human thought to English language to transform the 'commoner' Eliza into a "logical" process of the computer has been a controversial, 'duchess' of English society, we wonder what would the The relationship ofinhuman thought to the thea English language to transform the 'commoner' Eliza as intothea Wittgenstein. continuation of the debate started the Platonic dialogues. Pygmalion philosopher of today make of algorithms "logical" process of the computer has been a controversial, 'duchess' of English society, we wonder what would continuation of the started has in the dialogues.aa Pygmalion of today of algorithms as the "logical" process of debate theascomputer beenPlatonic a controversial, 'duchess' ofphilosopher English society, wemake wonder what would the Now in 21st century, in the 17th century, the problem of new universal language of inter-cultural dialogue in the continuation of the debate started in the Platonic dialogues. Pygmalion philosopher of today make of algorithms as the Now in 21st of century, as in started the 17thin century, the problem of new universal languageof of inter-cultural dialogue in the debate the Platonic dialogues. Pygmalion philosopher today make of manipulation, algorithms as not the continuation language is thus tip of iceberg; and the dream of an exact cyber-physical space. This algorithmic Now in 21st century, in the 17th the problem of new universal language of inter-cultural dialogue in the language is thus tip ofas iceberg; and century, the dream of an exact cyber-physical space. This algorithmic manipulation, not Now in 21st century, as in the 17th century, the problem of new universal language of inter-cultural dialogue in the language involves more than intellectual stakes. Today's only continues the historical disconnect of language from its is thus tip of iceberg; and the dream of an exact cyber-physical space. This algorithmic manipulation, not language involves more than intellectual stakes. Today's only continues the historical disconnect of manipulation, language fromnot its language is thus tip of iceberg; and the dream of an exact cyber-physical space. This algorithmic problems are not about racial and diversity, they cultural bearings, it historical is us accept the involves Today's only continues the of from its problems are not just justmore aboutthan racialintellectual and cultural culturalstakes. diversity, they cultural bearings, is leading leadingdisconnect us to to subconsciously subconsciously accept the language involves more than intellectual stakes. Today's only continues theitas historical disconnect of language language from its language are complicated by ethnic identity and religious intolerance. imitation machine an 'unpalatable truth' or to our 'willful' problems are not just about racial and cultural diversity, they cultural bearings, it is leading us to subconsciously accept the are complicated by ethnic identity and religious intolerance. imitation machine as an 'unpalatable truth' or to our 'willful' are not just about racial and cultural diversity, theya cultural bearings, itour is leading usimagine to subconsciously accept the problems For example. in Europe, the dilemma is how to reconcile blindness' limiting ability to the 'unthinkable'. are complicated by ethnic identity and religious intolerance. imitation machine as an 'unpalatable truth' or to our 'willful' For example. in Europe, the dilemma is how to reconcile a blindness' limiting our ability to imagine the 'unthinkable'. are complicated by ethnic identity and religious intolerance. imitation machine as an 'unpalatable truth' or to our 'willful' European "citizenship" with the fact of diversity of To get aa glimpse of the evolving dream of the exact language, For example. in Europe, the dilemma is how to reconcile aa blindness' limiting our ability to imagine the 'unthinkable'. European "citizenship" with the fact of diversity of To get glimpse of the evolving dream of the exact language, For example. in Europe, the dilemma is how to(op.cit) reconcile blindness' limiting our ability to imagine thethe 'unthinkable'. languages, cultures and ethnicities. So, Toulmin notes we explore Toulmin's insightful essay on Dream of the European "citizenship" with the fact of diversity of To get a glimpse of the evolving dream of the exact language, languages, cultures and ethnicities. So, Toulmin (op.cit) notes we explore Toulmin's insightful essay on the Dream of the European "citizenship" with the fact of diversity of To getLanguage a glimpse (1995) of the evolving dream of thethe exact language, of cultural misunderstanding and Exact where notes that dream of the that cultures and ethnicities. So, (op.cit) notes we explore Toulmin's that the the project project of transcending transcending cultural misunderstanding and Exact Language (1995)insightful where he he essay notes on thatthe theDream dream of of the languages, cultures and ethnicities. So, Toulmin Toulmin (op.cit) notes we explore Toulmin's insightful essay on the Dream of the languages, diversity, with the help of "communication and reasoning exact language, made an assumption that the Lebensformenthat the project cultural misunderstanding and Exact Language (1995) he notes that dream of the diversity, with of thetranscending help of "communication and reasoning exact language, made anwhere assumption that thethe Lebensformenthat the project of transcending cultural misunderstanding and Exact Language (1995) where he notes that the dream of the among various peoples", is no less actuel for Europe of today and so the "thoughts" of people in all cultures will be similar diversity, with the help of "communication and reasoning exact language, made an assumption that the Lebensformenamong various peoples", is no less actuel for Europe of today and solanguage, the "thoughts" of people in all that cultures will be similar diversity, with the help of "communication and reasoning exact made an assumption the Lebensformenthan it for in the 1670s. From the dominance of enough to yield "ideal languages" as their end various peoples", no less actuel for Europe of today and so of in cultures will similar than it was was for Leibniz Leibniz inis From dominance of enough to "thoughts" yield identical identical "ideal languages" as be their end among among various peoples", isthe no1670s. less actuel forthe Europe ofage today and so the the "thoughts" of people people in all all cultures will be similar English as universal language of communication in the of product. However, Bacon discouraged people from asking than it was for Leibniz in the 1670s. From the dominance of enough to yield identical "ideal languages" as their end English as universal language of communication in the age product. However, Bacon discouraged people from asking it was for Leibniz project in the 1670s. From the dominance of enough tobeyield identical "ideal languages" aswas their end than the Internet, Leibniz's of the exact language is alive beliefs to "proved" with certainty, for certainty a false as language in of product. Bacon discouraged the Internet, Leibniz's project of ofcommunication the exact language isage alive beliefs to However, be "proved" with certainty, for people certaintyfrom was aasking false English English asinuniversal universal language of communication in the the age of product. However, Bacon discouraged people from asking and well the form of compatible computer and television idol: rather, they should explore the strengths and weaknesses the Internet, Leibniz's project of the exact language is alive beliefs to be "proved" with certainty, for certainty was a false and well in the form of compatible computer and television idol: rather, they should explore the strengths and weaknesses the Internet, Leibniz's project of the exact language is alive beliefs to be "proved" with certainty, for certainty was a false networks. Yet, Leibniz's project similar obstacles as of particular beliefs using experiential, not mathematical, and well in the form compatible computer television idol: rather, they should explore the strengths weaknesses networks. Leibniz's project faces faces similarand obstacles as of particular beliefs using experiential, notand mathematical, and wellWhilst inYet, thecomputer form of of networks compatible computer and television idol: rather, they should explore the strengths and weaknesses before. and television channels not methods. To get an insight into the faith in exactness of the networks. Yet, Leibniz's project faces similar obstacles as of particular beliefs using experiential, not mathematical, before. Whilst computer networks and television channels not methods. To get an insight into the faith in exactness of the networks. Yet, Leibniz's project faces similar obstacles as of particular beliefs using experiential, not mathematical, only transport "universal ideas" and "error free reasoning" language of computability, we look back on the bearing of before. Whilst computer networks and television channels not methods. To get an insight into the faith in exactness of the only transport "universalnetworks ideas" and "error freechannels reasoning" language To of computability, we look backinonexactness the bearing of before. Whilst computer and television not methods. get an insight into the faith of the across national and boundaries, they also project logical on of artificial intelligence. transport ideas" and free reasoning" language of we on the bearing of across national"universal and cultural cultural boundaries, they project logical positivism positivism on the the evolution evolution ofback artificial only transport "universal ideas" and "error "error freealso reasoning" language of computability, computability, we look look back onpoints theintelligence. bearing of only cultural conflicts and international misunderstandings Wittgenstein’s earlier work makes two major that have across national and cultural boundaries, they also project logical positivism on the evolution of artificial intelligence. cultural conflicts and international misunderstandings Wittgenstein’s earlier work makes two major points that have across national and cultural boundaries, they no alsotechnical project logical positivism on thetheevolution of artificial intelligence. (Toulmin ibid.: 39). Now, as 300 years ago, aa direct bearing on intellectual roots of artificial cultural conflicts and international misunderstandings Wittgenstein’s earlier work makes two major points that have (Toulmin ibid.: 39). Now, as 300 years ago, no technical direct bearing on the intellectual roots of artificial Wittgenstein’s earlier work makes two major points that have cultural conflicts and international misunderstandings aa direct (Toulmin ibid.: ibid.: 39). 39). Now, Now, as as 300 300 years years ago, ago, no no technical technical direct bearing bearing on on the the intellectual intellectual roots roots of of artificial artificial (Toulmin 2405-8963 © 2018, IFAC (International Federation of Automatic Control) Hosting by Elsevier Ltd. All rights reserved.
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system or procedure can guarantee its own humane or rational use: it is one thing to perfect an instrument: it is another to make sure that it is put to use justly, virtuously or even in rationally discriminating ways. Like Leibniz's exact language, the 17th century scientific revolution was Janus faced. The new science was "mathematical and experimental"; but it was left unclear how the two leading features of the new method- it's mathematical structure, and it's basis in human experience- dovetailed together (ibid.: 40). As science of information in the form the Internet, big data and Internet of things, drive our every day lives, we face two experimental tasks: to exemplify the abstract theoretical idea of science in the concrete world of actual experience, and the use of those universal calculations for practical good of humanity. Toulmin says that we are free to dream up all the mathematical theories we please, of communication and control, of deep knowledge, deep grammar and brain function, neurophysiological holography and artificial intelligence. But, more we move away from the science of matter and energy toward that of information, the more we have to integrate theoria and praxis (ibid:41). In our Information Age, when social systems adapt to the human needs defined by the technical capacity, then institutional responses go beyond the technical ingenuity, these responses need to find symbiosis between the intellectual imagination of Newton and humane wisdom of Bacon. The future will depend upon the maintenance of the fragile balance between the refinement of practical skills and human interests which they effect (Toulmin op.cit. 41). George Bernard Shaw's play, Pygmalion, illustrates the limit of adopting a universal language and culture (Hilton 1995). The play concerns a Pygmalion philosopher and a natural language expert, Professor Higgins, his colleague Colonel Pickering, and an object of experiment, Eliza Doolittle. Higgins bets Pickering that with his expert knowledge of language he can transform Eliza from cockney to duchess in six months. He succeeds to an extent that all London society is inflamed with Eliza's success. The levels of the transformation are complex, engaging with Eliza's appearance, her manners, her speech and her thoughts. But Shaw's observation informed him that, especially in English society, class is determined less by appearance than by accent and linguistic practice, and Eliza's success is therefore significantly more dependent on her voice than her face. Higgins may have made Eliza sound like a duchess but what she actually says (her thoughts) remain unchanged: she still thinks and swears like a cockney, but in perfect aristocratic tones. However, when Eliza faces circumstances, unforeseen by Higgins the expert, she crashes. Her technical knowledge of aristocratic language (perceived universal language of the London aristocracy) is quite inadequate to deal with ambiguity and uncertainty faced by Eliza. It also shows no formalism of universal language transferred to Eliza by Higgins can help her interpret the uncertain context; no language or knowledge transfer can decide on its meaning within an unknown context, no science can figure out for itself which of the technologies it makes possible are of real value to human beings. Perhaps, there is a lesson for the modern day techno Higgins who may have the arrogance to regard common citizen as Higgin’s Elizas and believe in transforming them in the image of their 'virtual
duchess'-the robot. We wonder whether the digital Platonians in their pursuit of the 'virtual duchess' recognise the danger of deskilling humanity of its heritage of diversity, imagination, creativity, ingenuity, and turning the human from a relational being to a one-dimensional being. Or they are determined to pursue the blind faith of their own dream of visualising algorithms as the universal language of interaction and the world as a giant data base. 2. THE UNTRANSLATABLE DIALOGUE Patricia Covarrubias in her writings (2002, 2008) gives an insight into the influence of culture and cultural diversity, in the activities and events of everyday life across a variety of contexts. By using metaphors of communication, cultural/intercultural communication, she sheds light onto the nature of cultural and intercultural communication, raising awareness of issues of social inclusivity and justice, and institutional transformation. It is particularly stimulating how Covarrubias explores silences as "generative" rather than “consumptive” enactments, where as silence as a generative is seen as a means for perpetuating, particularizing, and/or protecting culture, noting that silence can be used for enacting social resistance for purposes of emancipation, whilst creating social worlds when competing culturally situated silences collide. She explores silence enactments that reveal what she calls "discriminatory silence" within the context of the college classroom, and how these enactments affect the silencing of women who practice orthodox religions. In her inter-cultural perspective on the concepts of respect and respeto (respect in Spanish) as they are understood in the applied context of immigration discourses, she argues that respect and respeto are not necessarily equivalent and, thus, serve as loci for sociocultural misunderstandings and alienation. The gaps arising from this misunderstanding have deep impact on those suffering, especially those suffering silently, from discrimination, alienation, exclusion, and this permeates through ‘the emotional impact of undocumented immigration on behalf of Mexican women’, as well as through the ‘complicated impact of a contemporary social problem that affects health, health care, and clinical practices enacted in New Mexican communities.’ Question arise as how can those who are silenced cope with ‘the presence of unchecked assumptions, prejudiced language, discriminatory communication, replication of the socio-culturally affirmed conduct, the overarching cultural web of meaning, and the perpetuation of status quo communicative action.’ And how can interlocutors of inter-cultural communication understand and deal with the presence of the masks of discrimination and silence, and can overcome the ‘cultural constraints’ that ‘may impede outgroup members from knowing how to notice, interpret, or act upon silence-mediated sequences.’ One of the reasons lies in the linguist gap in translation from one language to another, for example the ‘ambiguity of translations from one language to another of the untranslatable’. Covarrubias’ work on the study of intercultural communication via real-life narratives, shows a way forward to the ‘deep understanding of the cultural aspects of communication’, and building a ‘strong foundation for communicating across cultures’.
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3. BEYOND THE ETHICAL INTENT
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can we create transient dialogue and transformative conversations, exploring new possibilities and opportunities for future that draw on the local vernacular beyond geographical boundaries and enter a new language of the local and global. It was posited that this trans-modernism would create conditions for a new way of thinking, participation of the self and the other, marginal and the dominant, individual and the collective, thereby facilitating negotiation and inter-cultural dialogue. Sofia Gotti in her exploration of the historical narratives around the dematerialisation of conceptual art in Latin America notes how ambiguity disappears when art is used in place of activism. However, today we live in the era of materialism and consumption, and the art once assimilated and consumed loses its existence. We ask whether the purpose of art as object of consumption, going beyond the intent of the artist, is to create a medium of dialogue and conversation between art and the public. If play can make players possible, we wonder whether it is the intelligent machine as a medium of digital discourse that makes public participation and dialogue possible, and what implication this discourse has on the design of social robotics. And further, how can the narrative of materialism and consumption be transformed into dialogue of performance on reality? Antonio Monegal (CRASSH ibid.) reminds us of the complexity and ambiguous nature of the concept of value- a tool for cultural measurement, social and cultural norms, or the measurement of responses and interpretations of ethics, human rights and ideologies. Culture is like an oyster shell with pearl inside, and its quantitative measurement is like robbing it of its richness. We should be aware that culture cannot and should not be confined to the tower of the digital. However solid this digital culture may be seen on the outside, it remains vulnerable, trapped inside the ivory tower of social networks. We are alerted to the danger of neutralization (e.g. rationality of cognitivism) of value systems in the name of liberation of the ignorance, and propagation of freedom without acknowledging the constraints of accommodation, ontological boundaries of the signifier and the signified, boundary between transgression and non-aggression, and boundary between tension and tenderness, thereby contributing to the marginalisation of the alignment of shared values and dialogue. It has become difficult to constrain the post-modernity of digital discourse, especially when the dominance of the neoliberal capitalism is robbing the diversity of social and cultural wealth of humanity and social justice. Where as it is not necessity to explicate human values, rather they should be left to imagination, cultivating knowledge through learning and experiencing life and knowing the other. We are living at a time when self interest has become a norm and violence as an entertainment, good and evil just a flicker on the screen, and wonder what the digital world would like without norms and boundaries. We are born of representations and any undoing of conventions would limit the framework of life narratives, eroding it to the point of extinction, where subjectivity is just for discussion trying to reveal itself, but finding difficult to breakthrough the shell of the digital tower, reconciling itself to being witness to imagination as a fairy prince inside the shell of the digital tower. In this age of the digital discourse, we may ask that if having a voice is to be recognised, can the
A recent symposium ‘Subversive Intent and Beyond’ (CRASSH 2018) mapped the trajectories of other subversive intents, other voices and practices, related one way or the other, to surrealism’s heterogeneous history. The narrative of ‘subversive intent’, brought together the concepts of subversive intent, the tension between the individual and the collective, the body and the playful mother; the ideas of double marginalization, transgression, resistance, and accommodation; cultural script, transient dialogue and symbolic intervention. The plenary session of the Symposium reflected upon new forms of identity and politics, commonality as way forward: commonality replacing differences emerging from the traditional dialogue rooted in the body; and the idea of performance: saying that the you are not alone, we are all altogether. The discussion included: Whether the role of avant-garde should go beyond the traditional academic intent to counteract the dominant discourse of the mainstream; Can body becomes a place where ideology dissolves?; And where is the social impact of post-modernism now? Can and should ethics now be moved beyond the seminar rooms and museums of workshops to the street, to the public sphere and society? For me the exploration of the visual and avant-garde narrative raised the issue of whether the values of intent, attentions, contention can be delegated to social robotics and what would the implications of the and subversion between individual and the collective, between mind and body, and the intelligent machine undermining the playful body of the mother. This issue also resonated with the implication of the delegation of such human values to the digital discourses without constraints of social and cultural norms, and without mediation of institutional constraints. Susan Suleiman on Subversive Intent and Beyond (CRASSH ibid.) asks how can subversive intent be dead when we are still facing the horrors of asylum, racism, poverty, exclusion and increasing social distance? Although the errors of the past have been laid bare before us with the passage of time, do we have the tenacity to learn from the past, dream beyond numbers and create conditions of inclusion of the aesthetic and political; modern, postmodern and irrationalism; symbolic and the social; bringing aesthetic innovation and interventions for social change. It was noted that curtains are now off the cultural myth of the double margin and it is in our self interest to move from transgression to accommodation, questioning the scope of symbolic intervention in the real world, thereby reversing the cultural script, and on the way entering into the radical critique of not only of the traditional symbols of horror but also of the postmodernism of the intelligent machine, and making body as a counter to the predominance of cognition. Suleiman further asks how can we create a world in which dialogue is not only valued over butchery but actually prevails throughout the human sphere. Sam Bardaouil on ‘Art Reoriented’ (CRASSH ibid.) brought to our notice how surrealism acted as a tool for intervention, adaptation, activism, experimentation, looking at the other, where the modernity became a the building block of the expression of freedom, artistic and political vitality, in contrast to the moral decay seeping into society. He asks how 333
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self be neutral? And can digital discourse for the collective audience be designed by digital designers without ‘self’ becoming the object of digital seduction and dominant culture, thereby becoming devoid of humanity.
interpretation. In the article "In Art Unveils” Alva Noe argues “Tools and technologies organize us; they do so individually — think of the way chairs and doorknobs mould your posture and the way you move; and they do so collectively — think of the way the telephone or email have changed how we communicate. Further Alva Noe argues, "Technologies organize us, but they do so only insofar as they are embedded in our lives. Take a doorknob, for example. A simple bit of technology, yes, but one that presupposes a vast and remarkable social background. Doorknobs exist in the context of a whole form of life, a whole biology — the existence of doors, and buildings, and passages, the human body, the hand, and so on. A designer of doorknobs makes a simple artifact but he or she does so with an eye to its mesh with this larger cognitive and anthropological framework." Technologies solve problems, but they also let us frame new problems. For example, there would be no higher mathematics without mathematical notations. Tools like the rake extend our bodies; tools like writing extend our minds. The Dutch philosopher of technology, Peter-Paul Verbeek tells us that Technology Organises Human-World Relations: Technology organises specific human-world relations and thus organises moral experiences, embodies values, norms, and ideals. For every technology you can study the details, but Verbeek thinks the general idea that there is a mediating role of technology in morality and that a moral decision rests upon moral engagement and moral interpretations which are always mediated by the relation which you have with the thing—that is a general theory. Gill (2009), argues that when technology is seen as a mediating tool in cross-cultural settings, we reflect a belief in the need for much wider diffusion of knowledge, expertise and experience in society, sharing knowledge and cultures, and as a process of action and development of coalitions. Cultural in this context emphasizes the social, economic and communication environments in which technology is designed and applied to solve problems. Technology is then a certain way of practice and thinking, whereby tactile (tacit knowledge) of dealing with action is stressed. On the other hand, Technology can be understood as a Cultural Instrument, an essential of sociohistorically situated human nature. It is basically cultural articulation of man and not an external adjunct. Technology transfer is in effect a sort of culture transfer. Whenever some form of technology, agricultural or metallurgical is transferred by way of import of export it carries with it a whole set of human relationships. Transfer of technology is to be understood as a sort of inter-cultural encounter and gradual accommodation, not confrontation. Beyond inter-cultural transfer, we need to reflect beyond the idea of language. Like culture, language is often regarded as a tool or an instrument of thought. However, the language as a tool accomplishes far more and yet is far less logical than we may like it to be. It is full of ambiguity and our relationship with language is reciprocal in the sense that language as a tool uses us as much as we use language. In this sense, it is just like culture, we cannot use it without inhabiting it. Technology enables culture to explore other communication modes and expressions (Gill 1999). “Culture is identity, because it is culture that ultimately enables human beings to exist and carry the meanings that allow them to
4. DIGITAL DISCOURSE AND DIALOGUE: IN TECHNOLOGY WE TRUST- SHOULD WE? As the social media in the form of Facebook, Twitter powered by the intelligent machine are globalisation human communication, we need to reflect upon its impact on the inter-cultural and cross-cultural interactions. Although globalisation of social media has the potential of mutual understanding inter cultural interaction, we also see the emergence of increasing prejudice, discrimination and exclusion of the other, the minority ethic people. On a wider horizon, globalisation of social media and machine learning algorithms are not only creating a deep impact on social relationships, politics, religion, entertainment, and language; but also virtually on all aspects of human life with a far reaching economical and environmental implications. We need to rethink of the paradigm of intercultural dialogue, focusing more on emerging issues of intercultural and crosscultural understanding, affecting identity politics, liberty and democracy. Technology enables the culture to explore other communication modes and expressions (Gill 1999). Culture shapes our actions, defining the rules of interaction for meeting, parting, bestowing hospitality, trading, begging, giving, and negotiation. Culture is identity, because it is culture that ultimately enables human beings to exist and carry the meanings that allow them to exist and carry the meanings that allow them to know who and what they are (Gill ibid.). Culture clearly becomes an issue in cross-cultural communication situations. It may be argued that rather than enhancing and stimulating opportunities for inter-cultural dialogues, the conditions of conflict, vulnerability, and instability arising from globalization makes these dialogues problematic and in some case inoperable. However, the contrary view could be put forward that as ‘we live in multicultural societies with different languages (and language is at the core of culture) we are engaged ‘more than ever practices of translation which imply also to learn the language of the other(s)’, making intercultural dialogue more operable, although still somewhat 'problematic'. Intercultural dialogue may start from a state of misunderstanding or ‘ununderstanding’, it can adapt and evolve into operable dialogue as languages go through the on-going process of change and translation, thereby making and intercultural communication as a dynamic process of change and adaptation- a process of existential hermeneutics, rather being stifled by uncommon conditions of globalisation. In this sense, language and thus inter-cultural dialogue can be thought of less as a ‘subjective act than as participating in an event of tradition, a process of transmission in which past and present are constantly mediated’ (Gadamer 2004). Moreover, in the language of Gadamer, our finite being-in-the-world means that we are always open to further experience. Gadamer’s understanding of language is the intrinsic openness of all signs and language to further and novel 334
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exist and carry the meanings that allow them to know who and what they are”, argues (Gill ibid.). Verbeek (2001) describes “a culture is only what it is in the praxes in which it manifests itself—praxes that are mediated technologies.” “Interweaving of technology and culture is an important phenomenon, where human beings use the technology. Technologies are always technologies-in-use.” The “use context” is part of a larger cultural context.
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imitating the robot, we wonder whether the Pygmalion philosopher would see through the arrogance of the digital nirvana and help the modern day Elizas weave away from the 'blind faith' of the algorithm. 7. ACKNOWLEDGEMENT This paper is inspired by Toulmin’s insights into the limits of exact language, and ongoing email interaction between Arun Tripathi and AI&Society network scholars.
5. HUMANISING THE ROBOT OR ROBOTISING THE HUMAN
REFERENCES
Although modern day digital Platonians pursue their belief of making robots, (in some cases with admirable social intentions, e.g. social robots), behave more like humans, the deep concern is that we get so immersed in this self adaptive machine learning process and "so encompassed by it, that we mostly take it for granted. Seldom, if ever, do we stop to ask what technology is. Failing to ask that question, we fail to perceive all the ways it might be shaping us. The danger that in this process of humanisation of the robot, we may not only get deskilled as relational beings and become so shaped in the image of the robot that we may lose our nerve as human beings. As Hill (2014) quotes Weiner: "Of the devoted priests of power, there are many who regard with impatience the limitations of mankind, and in particular the limitations consisting in man’s undependability and unpredictability...". Commenting on Weiner, Hill (ibid.) says that "The complete synthesis of humans and machines predicted by the transhumanists could represent the vindication of cybernetics—as well as Wiener’s ultimate nightmare. His fears for the future stemmed from two fundamental convictions: We humans can’t resist selfishly misusing the powers our machines give us, to the detriment of our fellow humans and the planet; and there’s a good chance we couldn’t control our machines even if we wanted to, because they already move too fast and because increasingly we’re building them to make decisions on their own. To believe otherwise, Wiener repeatedly warned, represents a dangerous, potentially fatal, lack of humility." (ibid.). What makes us take serious note of Weiner's warnings now is that the robotisation has gone beyond the physical being, and has converged onto the biological being, impacted by the convergence of the cyber, physical and biological worlds.
CRASSH, University of Cambridge, Cambridge, UK. 1-2 June 2018 Covarrubias, P. (2002) Culture, communication, and cooperation: Interpersonal relations and pronominal address in a Mexican organization, Rowman and Littlefield Publishers, Boulder, CO. Covarrubias, P.O. (2008). Masked Silence Sequences. In Communication, Culture & Critique 1 (2008) 227–252 ª 2008 International Communication Association Gadamer H-G. (2004). Truth and Method (Continuum Impacts). Continuum; New Ed edition. Gill KS (2009) Mind the cross-cultural gap. In: Gokah TK (ed). Contemporary Discourses on IE and C theory and practice. Nova Science Publishers Inc, New York Gill, K. S. (2017). The Pygmalion Philosopher: The Dream of the Exact Language, International Symposium on Reconstruction of Indian Philosophical Framework. Gill, SP (1999) Mediation and Communication of Information in the Cultural Interface, AI & Soc, 13:218-234, Springer-Verlag London Limited Harari, Yuval Noah (2015), Homo Deus, Penguin, Random House, UK Hill, D. (2014), The Eccentric Genius Whose Time May Have Finally Come (Again), the Atlantic, 14June, 2014 (http://www.theatlantic.com/technology/archive/2014/06/nor bert-wiener-the-eccentric-genius-whose-time-may-havefinally-come-again/372607/
Hilton, J. (1995). Theatricality and Technology: Pygmalion and the Myth of the Intelligent Machine, in (Goranzon, B. and Magnus, F. eds.) Dialogue and Technology, Springer, London Noë, A. (2015). Strange Tools: Art and Human Nature. https://opinionator.blogs.nyti mes.com/2015/10/05/what-artun veils/ Toulmin. Stephen (1995), The Dream of an Exact Language in (Goranzon, Bo and Magnus, Florin eds.) Dialogue and Technology, Springer, London Verbeek PP (2001) Don Ihde: the technological lifeworld. In: Achterhuis H (ed) American philosophy of technology: the empirical turn, Indiana series in the philosophy of technology. Indiana University Press, Bloomington, pp 119– 146
6. CONCLUSIONS What wee learn from making Eliza cross the inter-cultural barriers of the English society of her days is that language translation is too limited. In our era digital innovations and globalisation of culture, the challenge is how to move beyond the Silicon Valley language of the universal narrative and evolve intercultural dialogue into an on-going and a dynamic process of change and adaptation, rather being stifled by universal conditions of globalisation. The danger of blind faith in the universal narrative and exactness of computability enshrined in the algorithm, is that its manipulation may lead us to subconsciously accept this as an 'unpalatable truth' or to our 'willful' blindness' limiting our ability to imagine the 'unthinkable'. In keeping our vigilance of digital discourse 335