It doesn’t take a mind for an A.I. to have preferences.
, an A.I. sorts, tags, and prices used clothing to optimize profit. These systems can look at a photo of a shirt and calculate some useful facts about its style and color, even though they can’t physically sift through a pile of old clothes. These systems are intended to be low-bias statistical processors for turning a grid of pixel data into an output, like “There is a 70 percent chance that is a green polo shirt.
So what is taste and how might Roz develop “a personal style” without needing to be a person? A.I. practitioners have tried many approaches to making systems that “want” particular things, as long as we’re willing to measure “want” by what the system turns toward. This isn’t a wholly strange way to define the desires of an unknowable alien mind. I might say a plant “seeks” sunlight because it turns its leaves upward, or that water “wants” to flow downhill, or that my cat has a “favorite” toy.
We develop sentimental relationships with the objects in our lives because they become entangled with our experiences, our relationships, our memories, and our valuesThe objects that were important in our past often establish our expectations and preferences for future objects. But an A.I. will have a very nonhuman view of the objects it encounters, and its “memory” of objects will be drastically different than ours. The A.I.
Roz may have a complicated relationship with uniqueness and age, two things that often determine the value of vintage objects. In , essayist Walter Benjamin looks around his world in 1935, with its mass-printed books, perfectly reproduced photographs, and printed copies of art, and wonders how, when thecan be simultaneously in a museum and on a million postcards, “art” can survive without “its unique existence at the place where it happens to be.” He calls this the “aura,” the specialness of an object that can’t be reproduced and is fundamentally linked with its physical form and its unique journey through time.
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