What is being called artificial general intelligence, machines that would imitate the way humans think, continues to evade scientists. Yet humans remain fascinated by the idea of robots that would look, move, and respond like humans, similar to those recently depicted on popular sci-fi TV series such as “West world” and “Humans”.
所谓的通用人工智能，即模仿人类思维方式的机器，科学家仍然在回避所谓的人工智能。然而，人类仍然对机器人的想法着迷，这种机器人的外观、移动和反应都会像人类一样，类似于最近流行的科幻电视连续剧《西方世界》和《人类》中描述的机器人。
Just how people think is still far too complex to be understood, let alone reproduced, says David Eagleman, a Stanford University neuroscientist. “We are just in a situation where there are no good theories explaining what consciousness actually is and how you could ever build a machine to get there.”
斯坦福大学神经科学家大卫·伊格尔曼（David Eagleman）说，人们的思维方式仍然太复杂，无法理解，更不用说再现了。”我们正处于一种没有好的理论来解释意识到底是什么，以及你怎样才能制造出一台机器来达到目的的境地。”
Today the rapid growth of artificial intelligence (AI) raises fundamental questions: “What is intelligence, identity, or consciousness? What makes humans humans?”
今天人工智能（AI）的迅速发展提出了一个基本问题：“什么是智能、身份或意识？什么造就了人类？”
This year marks exactly two centuries since the publication of Frankenstein; or, The Modern Prometheus, by Mary Shelley. Even before the invention of the electric light bulb, the author produced a remarkable work of speculative fiction that would foreshadow many ethical questions to be raised by technologies yet to come.
今年正好是《弗兰肯斯坦》出版后的两个世纪；或者是玛丽·雪莱的《现代普罗米修斯》。甚至在电灯泡发明之前，作者就已经写出了一部杰出的推理小说，它预示着许多伦理问题将被未来的科技带来。
On June 7 Google pledged not to “design or deploy AI” that would cause “overall harm,” or to develop AI-directed weapons or use AI for surveillance that would violate international norms. It also pledged not to deploy AI whose use would violate international laws or human rights.
6月7日，谷歌承诺不会“设计或部署会造成全面危害”的人工智能，也不会研发人工智能导向武器，或使用人工智能进行违反国际规范的监视。它还承诺不部署使用会违反国际法或人权的人工智能。
Whenever decisions are based on masses of data, “you quickly get into a lot of ethical questions,” notes Tan Kiat How, chief executive of a Singapore-based agency that is helping the government develop a voluntary code for the ethical use of AI. Along with Singapore, other governments and mega-corporations are beginning to establish their own guidelines. Britain is setting up a data ethics center. India released its AI ethics strategy this spring.
新加坡一家机构的首席执行官谭基浩（Tan Kiat How）指出，每当决策基于大量数据时，“你很快就会遇到很多道德问题”，该机构正在帮助政府制定一套关于人工智能道德使用的自愿准则。与新加坡一样，其他国家的政府和大公司也开始制定自己的指导方针。英国正在建立一个数据伦理中心。印度今年春天发布了人工智能伦理战略。
But that doesn’t mean crucial ethical issues involving AI aren’t at hand. The coming use of autonomous vehicles, for example, poses thorny ethical questions. Human drivers sometimes must make split-second decisions. Their reactions may be a complex combination of instant reflexes, input from past driving experiences, and what their eyes and ears tell them in that moment. AI “vision” today is not nearly as sophisticated as that of humans. And to anticipate every imaginable driving situation is a difficult programming problem.
但这并不意味着涉及人工智能的关键伦理问题不在手边。例如，未来自动驾驶汽车的使用，提出了棘手的道德问题。人类驾驶员有时必须在瞬间做出决定。他们的反应可能是一个复杂的组合，即时反应，输入从过去的驾驶经验，以及他们的眼睛和耳朵告诉他们在那一刻。今天的人工智能“视觉”远不如人类复杂。而预测每一个可以想象的驾驶情况是一个困难的编程问题。
While the statement is vague, it represents one starting point. So does the idea that decisions made by AI systems should be explainable, transparent, and fair.
虽然这一说法含糊不清，但它代表了一个起点。人工智能系统所做的决定应该是可解释的、透明的和公平的。
To put it another way: How can we make sure that the thinking of intelligent machines reflects humanity’s highest values? Only then will they be useful servants and not Frankenstein’s out-of-control monster.
换言之：我们如何确保智能机器的思维反映了人类的最高价值观？只有这样，它们才会成为有用的仆人，而不是弗兰肯斯坦失控的怪物。
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