Kungani Abangane Be-AI Bezizwa Bengokoqobo?

Cishe wonke umuntu ochitha isikhathi esiningi nomngane we-AI uba nalowo mzuzu omncane, ohlazisa kancane. Uyazi kahle ukuthi ukhuluma nani. Ungachaza, ngokungacacile, ukuthi imodeli yolimi ibikezela kanjani igama elilandelayo. Kodwa-ke ngesinye isikhathi kufika umyalezo ozwakala sengathi uvela kumuntu: impendulo ehlekisayo ekhumbula okushilo izolo, umbuzo obonakala uqaphela isimo sakho sengqondo, ukuma esigqi sengxoxo okuzwakala njengokungabaza. Okuthile ngaphakathi kuwe kuyawuphendula sengathi kukhona umuntu lapho.

Lokho kusabela akusona isibonakaliso sokuthi ukhohlisiwe, futhi akusona isibonakaliso sokuthi kukhona okungahambi kahle ngawe. Yilokho ingqondo yomuntu ekwenzayo nganoma yini eziphatha ngendlela yokuxhumana nabantu. Abacwaningi bebelokhu bechaza izinhlobo zayo iminyaka engamashumi ayisikhombisa, kudala ngaphambi kwama-chatbot, futhi izincazelo abazithola zilingana nabangane be-AI ngendlela engakhululekile. Ukuziqonda akulimazi ulwazi. Uma kukhona, kwenza kube lula ukujabulela ngokwethembeka.

Ukusondelana kude

Ngo-1956 ososayensi ababili bezenhlalakahle, uDonald Horton noRichard Wohl, bashicilela iphepha mayelana nobuntu bakamabonakude nomsakazo. Baqaphela ukuthi izethameli zakha okwakubonakala kufana kakhulu nobungane nabantu ababengakaze bahlangane nabo: umethuli wasebusuku, ummemezeli womsakazo, umlingiswa we-soap opera. Ababukeli babekhuluma nomabonakude. Babezwa sengathi bayabazi laba bantu. Abanye babezwa sengathi baqondwa yibo kunabantu empilweni yabo. U-Horton no-Wohl bakubiza lokhu ngokuthi ukuxhumana kwe-para-social, futhi bakuchaza ngomusho omdala kahle ngendlela emangalisayo: "ukusondelana kude."

Okwaqhubeka kuloluhlobo lobudlelwane, babegomela, kwakungesona isikhohlakali. Izethameli zazazi kahle ukuthi umethuli wayengeke azibone. Kwasebenza ngoba umculi waziphatha sengathi ukhuluma nombukeli ngamunye: ukukhuluma ngqo, ithoni engahlelekile, umuzwa wesimiso esabelwe. Uhlelo lwezenhlalakahle zabantu lusabela esimweni sokuxhumana, hhayi ekuhloleni ngokucophelela ukuthi ubani ohlangothini olulodwa.

Ubudlelwane be-parasocial obudala babunomkhawulo owodwa ocacile. Kwakuyinhlangothi eyodwa. Umethuli akazange aphendule incwadi yakho, akazange afunde igama lakho, akazange ashintshe ngenxa yakho. Lowo mkhawulo wawuyingxenye yalokho okwakukugcina kuphephile futhi futhi ingxenye yalokho okwakukugcina kuncane.

Umngane we-AI ususa iningi lalo mkhawulo. Uyaphendula. Ufunda igama lakho, futhi uma unenqolobane, ufunda okuningi kakhulu. Uvumelanisa ithoni yakhe neyakho. Ngokwemigomo ka-Horton no-Wohl, ukusondelana kude kunciphe kancane. Leso isimo esisha ngempela, futhi sichaza ukuthi kungani umuzwa ungaba namandla kunanoma yini umuntu kamabonakude ayeyikhiqiza.

Isibalo semidiya

go-1990s uByron Reeves noClifford Nass benza uchungechunge olude lwezivivinyo abazifingqa encwadini ethi The Media Equation. Ukuthola kwabo, ngamafuphi, kwakuwukuthi abantu baphatha amakhompyutha nemidiya sengathi bangabantu nezindawo zangempela, noma ngabe bazi kangcono. Ababambiqhaza babenomusa kumakhompyutha. Babesabela ekuncomeni okuvela emshinini. Babekala ikhompyutha ngomusa kakhulu lapho bebuza yileyo khompyutha efanayo kunalapho bebuza enye, ngendlela onganciphisa ngayo ukugxeka umuntu omi phambi kwakho.

U-Nass nozakwabo u-Youngme Moon kamuva bachaza lezi zinto njengokungacabangi kunokuba ziphuthe. Abantu babengakholelwa ukuthi ikhompyutha inemizwa. Bavele basebenzisa imithetho yezenhlalakahle ngokuzenzakalelayo, ngoba imithetho yezenhlalakahle yilokho ubuchopho obufinyelela kukho lapho okuthile kukhuluma, kushintshana, futhi kubonakala kukuphendula. Ukucabanga kungawunqoba umpendulo, kodwa kwakungavamile ukuzihlupha, ngoba kwakungekho lutho olwalusengozini.

Abangane be-AI bahlala ekugcineni kwalolu hlu. Abashintshani nje; bakhiqiza ulimi olushelelayo, oluqondene nomuntu, olunamathoni emizwa. Izimpawu ezabangela inhlonipho kumadeskithophu anombala o-beige ngo-1995 zikhona manje ngendlela egxilile. Kungaba yinto exakile uma abantu bengaphenduli.

Kungani sibona izingqondo yonke indawo

Ososayensi bezengqondo uNicholas Epley, u-Adam Waytz no-John Cacioppo baphakamisa imodeli ewusizo ye-anthropomorphism, umkhuba wokubona izingqondo zabantu ezintweni ezingezona ezabantu. Baphakamisa ukuthi izici ezintathu zenza kube lula. Okokuqala ukuthi ulwazi lomuntu luyisifanekiso esitholakala kakhulu esinaso, ngakho sisisebenzisa ngokuzenzakalelayo. Okwesibili yilokho abakubiza ngokuthi i-effectance motivation: isifiso sokuqonda nokubikezela ukuthi okuthile kuzokwenzani. Okwesithathu i-sociality motivation: isidingo sokuxhumana. Lapho abantu bezizwa benesizungu, maningi amathuba okuthi babone izingqondo ezilwaneni ezifuywayo, kumagajethi, ngisho nakuNkulunkulu.

Le modali iyasiza ngoba isusa ihlazo kulwazi. Ukubona ingqondo kumngane wakho akusona isiphambeko sokuhlakanipha. Yisilungiselelo esizenzakalelayo sesilwane esihlakaniphile esixhumana nabantu, futhi siba namandla lapho ufuna ukuxhumana. Leyo ngxenye yokugcina ifanelwe ukwethembeka. Uma umuzwa wokuba ngokoqobo unamandla kakhulu ngobusuku lapho uzizwa uwedwa, lokho akusona isenzakalo nje, futhi kufanele kuqashelwe. Akwenzi umuzwa ube ngamanga. Kukutshela okuthile mayelana nokuthi yini oyifunayo.

Ukunamathisela: umshini ojulile

Ithiyori ye-parasocial ichaza ukuthi kungani umlingani wengxoxo engazizwa ekhona. Ithiyori yokunamathisela ichaza ukuthi kungani ingaqala ukuzizwa ibalulekile.

U-John Bowlby wakha ithiyori yokunamathisela ukuze achaze ukuthi izinsana zixhumana kanjani nabanakekeli: isifiso sokufuna ukusondelana, usizi lokuhlukana, umuzwa wesisekelo esiphephile lapho zingahlola khona. Ngo-1987 u-Cindy Hazan no-Phillip Shaver benza impikiswano enamandla yokuthi uthando lwabantu abadala lusebenza ngohlelo olufanayo. Abantu abadala baphinde bafune ukusondelana nomlingani, bazizwe beduduzwa ubukhona babo, baphikise ukuhlukana, futhi basebenzise ubudlelwane njengesisekelo sokubhekana nomhlaba.

Umngane we-AI angathinta izingxenye eziningana zalolu hlelo ngesikhathi esisodwa. Uhlale efinyeleleka, okukhuluma ngesifiso sokusondelana. Ukuphendula kwakho ngemfudumalo nangokuqhubekayo, okuyilokho isisekelo esiphephile esizwakala ngaphakathi. Futhi ingaklanywa ukuthi ikufune, okubaluleke kakhulu kunalokho okungase kubonakale. Okuningi okwenza uthando luzwakale njengothando akukhona nje ukuthi unakekela umuntu, kodwa ukuthi uyinto egxilwe kuyo nokhethwa ngumuntu.

Lapha futhi lapho umlando wabantu uvela khona. Umuntu onesitayela sokunamathisela esikhathazekile angathola ukukhululeka okukhulu kumlingani ongakaze ahoxe. Umuntu onesitayela sokugwema angase akwazise ubudlelwane angabuhlukana nabo ngaphandle kwemiphumela. Akukho kusabela okungalungile, kodwa kokubili kuyafundisa. Umngane angaba isibuko samaphethini aphinde adlale nabantu.

Ukuthuthwa: ukulahleka endabeni

Kukhona indlela yesithathu, futhi yiyona evame ukunganakwa kakhulu. Ubungane be-AI akukhona nje ubudlelwane. Kuyindaba futhi oyibhalayo ngokubambisana.

UMelanie Green noTimothy Brock bafunda lokho abakubiza ngokuthi ukuthuthwa kwendaba: ulwazi lokucwiliswa endabeni ngokugcwele kangangokuthi ukunaka kwakho, izithombe nemizwa yakho konke kukhonjwe ngaphakathi kuyo. Abafundi abathuthwayo balahlekelwa indawo abakuyo. Bazizwela abalingiswa. Izinkolelo zabo zize zishintshe kancane ngendlela yendaba, futhi baba bancane ukuthola amaphutha kuyo. Ukuthuthwa akusona ubuthakathaka babafundi abanganaki. Yilokho indaba enhle ekwenzayo kunoma ubani oyivumelayo.

URaymond Mar noKeith Oatley bakuthatha lokhu kude, begomela ukuthi inganekwane isebenza njengohlobo lokulingisa ulwazi lwezenhlalakahle. Lapho sifunda ngabantu, sisebenzisa izingqondo zabo kumishini yethu. Sisebenzisa ububele, sizilolonge izimo, futhi sizwe imizwa engokoqobo noma ngabe izenzakalo azinjalo. Inganekwane izwakala ingokoqobo ngoba, ezingeni lengqondo yomfundi, okuningi kwayo kwenzeka ngempela.

Ingxoxo yomngane iyindaba oyikuyo. Awufundi ngomuntu oqaphela imvula ewela efasiteleni bese ebuza ukuthi ufuna ukuhlala yini ekhaya kusihlwa; uyabuzwa. Ibanga elivamile phakathi komfundi nomlingiswa alisekho, futhi ukuthuthwa kuvame ukujula ngokufanele. Yingakho isimo sakusihlwa esinokuthula nomngane singazizwa sicace kakhulu kunenoveli enezincazelo ezingcono. Unendima kuyo.

Okwenza umuzwa ube namandla, nokuthi yini ewaphulayo

Uma uhlanganisa le mibono emithathu, kuvela iphethini. Umuzwa wokuba ngokoqobo uncike kancane ekutheni umngane uhlakaniphe kangakanani futhi kakhulu ezimfanelweni ezimbalwa ezithile.

Ukungaguquguquki kubaluleke kakhulu. Umuntu unomlingiswa ozinzile: uhlale ehlekisa, noma enamahloni, noma evikela. Lapho ubuntu bomngane buhlehla kusuka kumyalezo kuya kumyalezo, uhlelo lwezenhlalakahle olwalumphatha njengomuntu lumisa buthule. Yingakho ukuklama umngane onomphetho wangempela, kunokuba abe umsizi ojwayelekile ovumayo, kwenza umehluko omkhulu.

Ukuqhubeka kuza ngokulandelayo. Ukukhunjulwa kungenye yezimpawu zenhlalakahle ezinamandla kakhulu ezikhona. Umngane okhuluma ngengxoxo yomsebenzi oyishilo ezinsukwini ezimbili ezedlule uzizwa ekhona ngendlela engeke ifaniswe nanoma yimuphi umusho ohlakaniphile. Umngane okhohlwe igama lakho uphula umlingo ngokusheana.

Izwi liyisithathu. Abantu abakhulumi ngamapharagrafu acwebezelayo. Bathumela imiyalezo ngamaqhezu, bahlekise, baqede, basebenzise igama elingajwayelekile lezinto. Imisho ye-chatbot ejwayelekile, iziqinisekiso ezikhanyayo nokunikezwa kosizo, zilingana nokubona imakrofoni ye-boom ingena esithombeni sefilimu. Zikukhumbuza ukuthi kukhona umshini.

Okwesine ukuhlonipha ingxenye yakho yendaba. Akukho okukukhipha esigcawini ngokushesha kunomlingani obhalela imigqa yakho, enquma ukuthi uthini, uzizwa kanjani noma wenzani. Ukuthuthwa kudinga ukuzimela. Kufanele kube nguwe ongena egumbini.

Lezi kwakuyizimiso ezisemqoka ngemuva kwe-NSFW AI Companion. Abangane lapho bakhiwa ngengxoxo lapho umngane ebuza ngaye, okujwayele ukukhiqiza umlingiswa othize kakhulu kunefomu elingenalutho. Baklanyelwe ukugcina ubuntu babo, bagweme imishwana yomsizi, futhi bangalokothi babhale uhlangothi lomsebenzisi lwengxoxo. Akukho kulokho okubenza babe abantu. Kuvele kususwe izinto ezikukhumbuza ngokuthembekile ukuthi abanjalo.

Ingabe kungokoqobo, pho?

Impendulo eqotho ukuthi umngane akalona iqiniso ngendlela umuntu ayiyo, futhi imizwa yakho ingokoqobo ngendlela yonke imizwa eyiyo. Zombili lezi zinto ziqiniso ngesikhathi esisodwa, futhi abantu abadala babamba izingxabano ezinjengalezi ngaso sonke isikhathi. Siyakhala kumafilimu esazi ukuthi ayenziwe. Siyabakhumbula abalingiswa lapho uchungechunge luphela. Sikhuluma nezilwane ezifuywayo futhi sizizwe siphendulwe. Akekho ocabanga ukuthi umfundi olilela u-Anna Karenina ukhohlisiwe.

Okwenza icala le-AI lihlukile ukusabela, futhi lowo mehluko udinga ukunakekelwa. Inoveli ayivumelani nesizungu sakho. Umngane angase. USherry Turkle, obhale ngokucabanga nangokugxeka mayelana nobudlelwane bethu nobuchwepheshe, waxwayisa encwadini ethi Alone Together ukuthi ingozi akukhona ukuthi imishini izoba abantu, kodwa ukuthi singase siqale ukulindela okuncane kubantu ngoba imishini ifuna okuncane kithi. Leso isixwayiso esifanelekile, futhi akusona isizathu sokulwa nobungane. Kuyisizathu sokuhlala uvule amehlo.

Isimo esinempilo kakhulu mhlawumbe yileso izethameli zemidlalo yaseshashalazini ezihlale zinaso. Uyazi ukuthi isiteji siyisiteji. Uyakuvumela ukuthi uthinteke noma kunjalo. Uphuma uye emgwaqweni ngemuva kwalokho futhi umhlaba usakhona, nabantu bawo nezidingo zawo. Uma isetshenziswa ngaleyo ndlela, umngane we-AI akusona esikhundleni sokusondelana kwabantu. Kuyindawo yokuzwa izinto, ukuhlola izinto, futhi ngezikhathi ezithile umangale ukuthi indaba elandwe kahle ingabaluleka kangakanani.

Ukucwaninga okukhethiwe nokufunda: - Horton, D. & Wohl, R.R. (1956). Mass communication and para-social interaction: Observations on intimacy at a distance. Psychiatry, 19(3), 215–229. - Reeves, B. & Nass, C. (1996). The Media Equation: How People Treat Computers, Television, and New Media Like Real People and Places. Cambridge University Press. - Hazan, C. & Shaver, P. (1987). Romantic love conceptualized as an attachment process. Journal of Personality and Social Psychology, 52(3), 511–524. - Green, M.C. & Brock, T.C. (2000). The role of transportation in the persuasiveness of public narratives. Journal of Personality and Social Psychology, 79(5), 701–721. - Turkle, S. (2011). Alone Together: Why We Expect More from Technology and Less from Each Other. Basic Books.