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Dreaming Robot Can’t Wake Up

ZaZa can't wake from dreams of being splashed.

Do androids dream of electric sheep? Apparently not, according to researchers at the Interdisciplinary Technology Institute in Boston. “Most of ZaZa’s dreams are about getting splashed.” Whether that’s the result of oversight or foresight, ZaZa’s vulnerability to liquids has been a boon to the scientists at ITI from the beginning of this uncanny project.

As part of their research into the relationship between dreaming and memory formation, ZaZa was created to be a learning robot. Scientists expose her to new stimuli and information every day and then assess her recollection over time. According to one researcher, ZaZa came in contact with an uncovered cup of coffee during the first week of the study, and immediately afterward, her dreams became less like randomized input logs and more recognizably dream-like. “After the incident, we instructed her to avoid all moisture in the future. We expected to see the event reflected in her dreams but we’re still surprised by the extent of its impact.”

Because organic brains are still far more complex than even the most advanced computers, scientists at ITI had to overcome major hurdles while designing the project. In order to construct a useful model of a human mind, they had to give ZaZa several ‘brains.’ In addition to the central unit in her chest, she has a computer to regulate and monitor each of her six sensor-types, another to coordinate the senses and simulate short term memory and recall, and a ninth computer dedicated to communication and dreaming. One would expect a robot brain composed of so many computers to be cumbersome and awkward, but ZaZa is surprisingly small; about the size of a kindergartner. Because ITI’s dream research requires that ZaZa be able to move around and interact with scientists, they took advantage of existing, inexpensive broadband mobile technology rather than reinventing the wheel for the project. As a result, little ZaZa is completely wireless and has a remote brain.

Wifi is only one of the technological advances that researchers at ITI have incorporated into the design of their dream-bot.  To give ZaZa the ability to learn like a human, they applied developments in self-organizing computer networks, simulated cognition and artificial intelligence, and even language acquisition and physical creativity. “The ZaZa Project is really a collaborative effort between ITI and dozens of other institutions. The individual advances made in their labs are brought together in ours.”

Considerable effort went into ZaZa’s outward design, as well. In order to inspire more ‘life-like’ dreams, they’ve equipped her with the social skills necessary to recognize human emotions and respond appropriately. For day-to-day interactions between ZaZa and researchers to be as normal as possible, they’ve even given her human mannerisms and appearance. One scientist said, “When all her systems are functioning optimally, you could almost forget she isn’t someone’s little girl.”

Of course, any system as complex as ZaZa’s is bound to malfunction at times. Because most of her brains are located outside her body, she slips into standby mode whenever the local wifi signal drops and must be woken manually. If even one of her computers crashes, scientists must shut her down completely and repeat the day’s research from the beginning. Simple physical problems, like replacing worn sensors, can be dealt with more easily because ZaZa doesn’t technically feel pain. However, every time she gets wet – a month after the coffee incident, poor ventilation in another lab at ITI triggered the fire sprinklers – ZaZa’s body suffers catastrophic failure and must be rebuilt.

When everything goes according to plan, ZaZa is still only awake for eight hours a day, five days a week. “ZaZa can’t be left unattended while she’s awake, so she has to dream while we’re all home on nights and weekends,” explained the project’s lead scientist. That’s perfect for their research because it means that during periods without major malfunctions, they still acquire enough dream logs to make up for the time they spend rebuilding and repairing her systems.

Scientists are naturally reluctant to offer much speculation about the results of this study so early in the project, but many researchers are already planning future studies involving ZaZa and conceiving new robots based upon her design. One such project has already been green-lighted by ITI, but the only details scientists would divulge about it were that the next generation of ‘dream-bot’ will be adult-sized to accommodate internal, self-contained computer brains. Also, unlike ZaZa, who spends most hours lying under a tarp unable to wake from dreams about getting splashed, their next prototype will be able to swim if necessary, and may rest, but never sleep.

And Still She Moves: A year of Science in My Fiction

Today marks one year since we launched Science in My Fiction!

Since then our amazing contributors have written over 100 blog posts, ranging in topics from sapient dolphins to piezoelectrics to quantum gravity to the color of alien pants.

In late April, less than 2 months after our launch, we were approached by the editors of the popular science site io9 with a request for the rights to reprint occasional SiMF posts on their site. Numerous SiMF posts have been reprinted on io9 since then.

In late July, Kay Holt’s tongue-in-cheek post I Know Why The Vampire Sparkles (Inspired after a grudging read of Twilight) was picked up on BoingBoing; it spread from there, being linked literally hundreds of times and translated on numerous international sites. To date the post has been read by over 125,000 people on the SiMF site alone.

Over the summer, SiMF hosted the first annual Science in My Fiction short story contest! The contest was a big success and we hope to host more contests soon!

And in October SiMF began publishing monthly science-inspired fiction with our first story, Stephanie King’s “Ending Alice“.

We have lots more in store for the future, including (if there’s enough interest) a print collection of Science in My Fiction posts, with proceeds going to science-based charities. Thanks to everyone who supported us during this remarkable first year, and please keep reading and writing!

Science Fiction: The Musical?

If you want to make the world a smarter place, it’s not always enough to create an image, post to a blog, or even write a book. Sometimes, if you really want to get inside people’s minds, you have to set your message to music. That’s right; it’s time to send in the earworms!

Disclaimer: The following playlist may or may not make the world a smarter place, but at this point, we’ll take all the help we can get…

The Volcano Always Wins

In Kazuo Ishiguro’s Remains of the Day the main character is James Stevens, a butler proud to serve his master, Lord Darlington – a rather dim aristocrat with political ambitions who becomes close to Mosley’s philo-Nazi Blackshirts. Stevens sacrifices all vestiges of self-expression, including the possibility of love, to become the perfect servant. His dignity and sense of office forbid him to question social and political rules and he remains loyal to the master-servant ideal even when its time is long past.

A week ago, Mas Penewu Surakso Hargo, known as Mbah (Grandfather) Maridjan, died on Mount Merapi in the Yogyakarta region of Java (founded as a sultanate in 1755). Maridjan, like his father before him, had been appointed guardian of Merapi by the sultan of Yogyakarta. He was in charge of ceremonies to appease the spirit of the mountain and he described his job as being “to stop the lava from flowing down”.

In 2006 and again in 2010, Maridjan refused to evacuate when Merapi erupted, calling himself and his fellow villagers the fortress whose function was to protect the sultan’s palace. Both times, others followed his example on the strength of his moral authority. He was found in a praying position, overwhelmed by pyroclastic flow from the mountain. Also killed were thirteen people who were in his home trying to persuade him to leave. The local populace is clamoring for a new guardian and the sultan plans to appoint one soon.

Most people consider Stevens a deluded pathetic figure, despite his dignity and loyalty. Ditto for Harry Randall Truman, who elected to stay on Mt. St. Helens in 1980. In contrast, many consider Maridjan admirable, a laudable example of spirituality and adherence to principle, even though his actions led to preventable deaths.

Inevitably, there are more threads to this braid. Truman and Maridjan were in their mid-eighties; both voiced the sentiment that their time had come, and that such a death was preferable to dwindling away in increasing helplessness. The people of Yogyakarta are trying to preserve the pre-Islamic heritage of Indonesia against mounting pressure from the increasingly hardline official policies and the imams who enforce them. Additionally, many Merapi evacuees were left with nothing but the little they could carry, in a nation that has a rich legacy and tremendous recources – but one that also has had more than its share of natural and man-made disasters and whose political, ecological and economic status is wobbly.

Maridjan is admired as the keeper and transmitter of endangered cultural knowledge. I have already discussed this issue from the angles of deracination and art. The time has come to also point out the problems and dangers of tradition.

There’s no doubt that unique cultural customs keep the world multicolored and kaleidoscopic. Even though I’m an atheist and consider all organized religions unmitigated disasters for women, I’m still moved by the Easter ceremonies of the orthodox church. However, I’m not interested in their Christian-specific narrative. What moves me are the layers embedded in them: the laments of Mariam for her son are nearly identical to those of Aphrodite for Adonis, and they’re echoed in folk and literary poetry in which mothers lament dead sons (the most famous is Epitáfios by Yiánnis Rítsos, set to unforgettable music by Mikis Theodorákis). When I hear them, I hear all the echoes as well, see all the images superimposed like ghostly layers on a palimpsest. For me, that’s what lends them resonance and richness.

But there are times when I must part most decisively with tradition. There are plenty of traditions whose disappearance has made (or will make – many are still extant) the world a better place: from spreading bloody wedding sheets to foot binding to female genital mutilation; from forbidding women to sing lest they distract their husbands to knocking out teeth of new wives to show they will rely on their husbands’ prowess henceforth; from slavery and serfdom to polygyny and concubinage; from having unprotected sex with virgins to “cure” sexually transmitted diseases to “laying hands” on a child sinking into a diabetic coma.

Then there are the power-mongering charlatans who prey on fear and despair, particularly when hard times fall upon people: sickness, natural catastrophe, occupation, war. It’s true that Western medicine follows the heroic model – and as such it’s outstanding at treating acute illnesses but tends to over-specialize, sometimes at the expense of a holistic approach that treats the root cause rather than the symptoms. It’s equally true that modern technology has allowed ecological depradations at an enormous scale that threaten to become irreversible. Finally, it’s painfully true that deracination and colonialism often go hand in hand with modernization. Oppressed people revive or revert to traditions, often the last vestiges of suppressed cultural identity, as an act of resistance.

However, prayers don’t shrink a tumor nor frighten invaders away and the sun rises and sets whether beating hearts are offered to it or not. Too, if someone jumps from an airplane or a high ledge without a parachute, no amount of belief in divine favor will waft them away on a magic carpet or give them wings. Nor were traditional states pre-lapsarian paradises, as an objective reading of Tibetan, Aztec and Maori history will attest.

When we didn’t know the reasons behind phenomena, such customs were understandable if not necessarily palatable. Not any more, not with today’s knowledge and its global reach. The mindset that clings to the concept that incantations will stop a volcano is kin to the mindset the refuses to accept evolution as established fact. Standing in the path of a meteor is not the same as standing at Thermopylae, romantic notions of doomed last stands notwithstanding. The 300 Spartans who stood at Thermopylae had a concrete goal as well as a symbolic one: they stopped the Persian army long enough to give the rest of the Greek city-states time to strategize and organize. And the rarely-mentioned 1,000 Thespians who stood with them did so against their particular customs – for the sake of the new-fangled, larger concept of living in freedom.

In the end, the traditions that deserve to survive are those that are neutral or positive in terms of improving human life across the hierarchy of needs (and that includes taking care of our planet). Mbah Maridjan was the guardian of the mountain, which put him in the position of caretaker of his fellow villagers as well as of the putative Merapi spirit. If he saw his function as loyalty to an abstract principle of servitude rather than protecting his very real people, he was misguided at best – and his stance had far worse repercussions than those of Ishiguro’s Stevens, who only harmed himself and the woman who hoped to love him.

I once read an almost certainly apocryphal tale of a young woman who asked her rabbi, “Rebbe, is it ever acceptable to eat pork?” “Never!” said the rabbi. “Pig meat is always treff. Why do you ask?” “During last winter’s famine, I fed my young brothers sausages,” replied the girl. “It was either that or watch them starve.” “In that case, it was kosher,” decided the rabbi.

That’s the kind of humane traditionalism I can live with. Tribalism was adaptive once, but has become a mixed blessing at best. Tradition encourages blind faith, satisfaction with rote answers and authority – and history demonstrates that humans don’t do well when they follow orders unquestioningly. As for the questing mindset ushered and encouraged by science, I will close with words I used elsewhere:

Science doesn’t strip away the grandeur of the universe; the intricate patterns only become lovelier as more keep appearing and coming into focus. Science leads to connections across scales, from universes to quarks. And we, with our ardent desire and ability to know ever more, are lucky enough to be at the nexus of all this richness.

Images: top, pyroclastic cloud from the Rinjani volcano, part of the Ring of Fire to which Merapi also belongs (photo by Oliver Spalt); middle, a Han Chinese woman’s “golden lotus”; bottom, wayang kulit — the Javanese shadow puppets, part of the Yogyakarta people’s heritage.

The World Sings to Me

Calligraphy. Rebel Without A Cause. Heartbeats. Chaos Theory. Predicting heart attacks.

What might these things have in common? The 1/f Fluctuation.

From Wikipedia:

In stochastic processes, chaos theory and time series analysis, detrended fluctuation analysis (DFA) is a method for determining the statistical self-affinity of a signal. It is useful for analysing time series that appear to be long-memory processes (diverging correlation time, e.g. power-law decaying autocorrelation function) or 1/f noise.
The obtained exponent is similar to the Hurst exponent, except that DFA may also be applied to signals whose underlying statistics (such as mean and variance) or dynamics are non-stationary (changing with time). It is related to measures based upon spectral techniques such as autocorrelation and Fourier transform.
DFA was introduced by Peng et al. 1994 and represents an extension of the (ordinary) fluctuation analysis (FA), which is affected by non-stationarities.

Sorry if your eyes crossed about halfway through that, like mine did. That’s not even the formulas or anything!

Here’s the simple version:

The 1/f Fluctuation is a concept from chaos theory. The 1/f fluctuation is a pattern of attention that naturally occurs in the human mind and elsewhere in nature. It appears to be a constant in the universe, showing up in engineering, economics and the human heartbeat, among many other things.

It has been said that the pattern which is characterized by the 1/f fluctuation is a source of pleasant feeling. It is found in classical music (leading one to wonder if perhaps the composers were even more brilliant than we give them credit for!), certain brain waves, Japanese calligraphy, and the human pulse.

Recently, it has been used to break down what makes something attractive to the human eye and ear. There is an extensive study of the mechanics of calligraphy’s beauty, as explained by the 1/f fluctuation, among other theories.

The Science of Hollywood
What makes a blockbuster? Why do new movies feel so different from older movies?

Perhaps due to a natural evolution based on our attention patterns. Movies that miss the pattern might not last, no matter how good their plot or characterization might be, while the blockbusters, lacking depth and brilliance, continue to draw huge crowds.

Scientists have found several movies which have near-perfect 1/f fluctuation patterns, some in almost every genre. The Perfect Storm, released in 2000, Rebel Without a Cause, 1955, and, perhaps not surprisingly, Hitchcock’s 39 Steps, released in 1935.

I have to wonder what would be discovered in analysis of Hitchcock’s works as a whole, or Steven King, or any of the other massively popular authors, movies and music. Is this a determining factor in what makes a masterpiece? Or merely a chart-topping piece?

*

This is a science that doesn’t apply only to what is within our stories, but perhaps even the stories themselves, and their delivery.

If movies are indeed more successful because they follow this formula, then how long until Hollywood requires its directors to understand the fluctuation, and utilize it in their movies? Will music become a collection of songs based on 1/f? Can this theory be moved from visual and auditory experiences and be leveraged against print audiences? If the fluctuation was mastered, would that be the cornerstone of truly immersive virtual reality?

Anything for another dollar, right? But would this be bad? If the 1/f fluctuation is a fluctuation of pleasure, then would music become art again? Could book pacing be patterned for maximum attention? (I hold no hope for Hollywood, sorry…)

Within a story, the 1/f fluctuation could serve science or magic. Perhaps that is the pattern of Avatar’s Ewa, or a the foundation of mood-music on one of Saturn’s moons. If the world is based on a rhythm or pattern, could we change the future by manipulation of the fluctuation, or, if such fluctuations are fixed, determine the future to some degree.

Granted, this is all speculation based on a science that is, at best, confusing for someone who hasn’t studied it in depth. But any way it is looked at, it is fascinating to think that, perhaps, this is the rhythm, the heartbeat of the world.

I See the Songs

God made some men of mud, but they were very soft and limp, and they couldn’t see. They could speak, but what they said didn’t make sense.~ Mayan Creation Story (Indiginouspeople.net)

She sits on the steps, dirty-white sadness wrapped tightly around her, time running through her hands like the quicksand of an hourglass. Music sketching Richter-scale graphs in her mind, her thoughts appearing and disappearing across her mental screen in the empty room of her head.

She has Synesthesia. Sight is sound, time is sand or twine, emotion is colored clay. Music is a pattern, words are a dance. Communicating cannot be done in simple verbal exchanges for her. Oh, she can talk, well enough, but words lack. People’s words are flat with lacking complexity.

If she could communicate with people in her way, shapes and sounds and textures would layer and permeate her language. Instead of a stream of empty, harsh sounds, she would dance, touch, taste and shape her way through the conversation. But, that’s not how English works. She stutters through a description of her day. The kids laugh at her, and she runs.

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Form Equals Form Equals Function

Why is it that the most enduring, recognized form for aliens to take in our stories is “humanoid”? Walking upright, two legs, two arms, two eyes, etc. The most stereotypical term to refer to visiting aliens is “little green men“. Why do we so often assume that aliens will be so similar to us?

Part of it is undoubtedly because there is a comfort in familiarity; if they look kind of like us, they must be like us, right? (Conversely, we feel more confident when the bad, violent aliens look nothing like us.) A certain lack of imagination on the part of those who craft the stories also plays a role. And let’s not discount the practicality of putting a human actor in a roughly human-shaped costume.

But there’s actually a reasonable scientific justification for an alien life form to have a similar form to ours. It’s called convergent evolution.
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SF Goes McDonald’s: Less Taste, More Gristle

Twelve years ago, Harvard Alumni Magazine asked me why I wrote The Biology of Star Trek despite my lack of tenure.  My answer was The Double Helix: Why Science Needs Science Fiction.  In it, I described how science fiction can make science attractive and accessible, how it can fire up the dreams of the young and lead them to become scientists or, at least, explorers who aren’t content with canned answers.

syfyThe world has changed since then, the US more than most.  American culture has always proclaimed its distrust of authority.  However, the nation’s radical shift to the right also brought on disdain for all expertise – science in particular, as can be seen by the obstruction of research in stem cells and climate change and of teaching evolution in schools (to say nothing of scientist portrayals in the media, exemplified by Gaius Baltar in the aggressively regressive Battlestar Galactica reboot).

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