A living skin to cover the androids: this is the somewhat crazy project developed by a team from the University of Tokyo. The bionic dermis, designed on the basis of human cells, should make it possible to endow the robotic device that dresses it with new capabilities, in particular the manipulation of fragile, soft or deformable objects, which require a great delicacy. Most importantly, just like human skin, this protective envelope has the amazing ability to regenerate. Chance on the calendar: On the other side of the planet, a team from Cornell University (United States) presented its own artificial skin, which would give the robot support a sensitivity to stimuli – touch, pressure, heat and cuts – much richer than conventional ones sensors. The skin is certainly an inexhaustible source of inspiration for the robotics of tomorrow. Yet in these imitations something escapes the human skin. The human skin is not a simple decoration, it is more the offshoot of the flesh, as Levinas says in Other than essence or beyond essence (1974): “One exposes itself to another as a skin exposes itself to what hurts it, like a cheek offered to the one who strikes. † This skin that man cannot get rid of is a protection, but, more fundamentally, it says the fragility of a body† “Pain, this underside of the skin, nudity is more naked than stripping.” The robot’s skin says nothing about this vulnerability.
on the same topic
Do you accept wrinkles with Levinas?
For centuries, people have used cosmetics to combat the appearance of wrinkles on their facial skin. How to explain this fierce battle? Wrinkles are the apparent sign of the time that gnaws at us, emphasizes the philosopher Emmanuel Levinas. To escape that by freezing the face, however, would amount to obscuring the way our vulnerability manifests itself in the world.
The neck of Levinas
Can another’s face appear to us when he comes from behind? For Emmanuel Levinas, far from being reduced to the features of the figure, the face brings out the other in its vulnerability. He gives him a word that gives rise to an infinite responsibility towards him.
I climb, therefore I am: a climbing session with Arthur Lochmann
The essayist and philosopher Arthur Lochmann is a regular mountaineer. But the recent author of Toucher le vertige (Flammarion, 2021) is not familiar with indoor climbing walls. We therefore offered to accompany him there, to experience the very special relationship with the world that climbing expresses. Story.
Virgilio Sieni. “Displaying the world in its nakedness”
“The idea of bringing Lucretius’ text to life on stage arose from a dialogue with the philosopher Giorgio Agamben, who contributed to the dramaturgy of the work. As Lucretius’ poem begins with a hymn to Venus, in the first ballet of my De reru..
What moral for algorithms?
In giving morals to robots. An Introduction to the Ethics of Algorithms (Flammarion, 2021), the researcher in ethics of artificial intelligence Martin Gibert proposes to apply to algorithms an ethics of virtues, which is based on qualities such as humility, courage or magnanimity. But can we make our robots look like Jesus or Gandhi? Not easy.
Anctil & Dubé: “There is a rapid change in attitudes and beliefs about sex robots”
Would you sleep with a machine? Yes, say 40% of Americans, according to a survey commissioned by the company Tidio, which specializes in chatbots (discussion robots). This is the undeniable sign of a change in our erotic experience, according to Canadian philosopher Dave Anctil and his colleague, psychologist Simon Dubé, inventors of the concept of ‘erobotics’.
Serge Tisseron: “To be polite with robots is to confuse people and machines”
After Amazon, Google announced the release in the United States of the Pretty Please feature, which encourages children to talk politely to its smart speaker – a conversational “robot” to which voice requests are made. For psychiatrist and psychologist Serge Tisseron, a specialist in human-machine relations, this leads to dangerous confusion.