The AI is not your friend

There are many types of the AI in fiction: enigmatic Wintermute, the ironical Culture Minds, Asimov's rule-bound robots, but as chance would have it, Philip K Dick's intuition of how such machines would work has landed closest to practice, so far.

In Martian Time-Slip, the teaching robots at the school are automata, in the format of Historical Persons, but represent a single, central AI. Dick couldn't anticipate the technology, but his concept of how the devices work, accessing vast quantities of recorded tapes, switching subtly to respond to input, means that they closely resemble chat-bot agents, drawing on a trained Large Language Model, the current state-of-art of Artificial Intelligence (AI).

But PKD was always probing the gap between the simulation and the subject, the fake and the real. For the latent schizophrenic technician-protagonist the school threatens/triggers an episode, because the 'bots, machines masked as people are both living and inorganic, present and absent, exposing the gap between perception and actuality that the schizophrenic dreads. The teaching robots recycle recordings; they appear present and responsive, but they are only subtle machines, replaying texts based on predetermined reactions to stimuli.

The limited conclusion is that the teaching robots are machines, artifacts, not people or friends, no matter how convincing—and being convincing is part of the reason they are so disturbing. But the bigger question, the deeper problem with the AI is that the model is an archive, a tape, a recording, that selectively repeats our own language back to us with convincing coherence. There is no organic creativity in this process, only reiteration and hence entropy, repetition, gubbish, gubble, gubble, gubble

There's no absolute answer to the problem, except that the work is always to center human creativity, to rigorously trace the slippery line between the real and the fake.

Technical metaphors -- A Scanner Darkly

Sometimes, the locus of meaning in science fiction isn't in the "world-building", the broad setting and social and idealogical conditions, but in the specific technologies applied, which can appear almost incidental. 

Consider Philip K Dick's A Scanner Darkly. It's about addiction, of course, and also dissociation and paranoia, but in the glimmer of the scanner we also trace the scramble suit. The scramble suit reads at first like an interesting gadget, a narrative convenience. It encloses the wearer, flashing a blurred sequence of faces and features at high frequency, scrambling the identity of the wearer, making them anonymous, unidentifiable. Convenient, because the identity of the undercover officer is perfectly concealed, even from other police.

But I'm reminded of something I thought of reading this essay, "Philip K. Dick and the Fake Humans", because in the scramble suit you're a fake person because you're concealed, digitized, anonymized, like any number of pseudo-persons who might be online right now generating posts and tweets and instas and reels, pushing copy-and-paste opinions and misinformation that may or may not come from a "real" person or support a real, human agenda. And so, as the cop in the scramble suit can look at the junkie in the scanner and start to forget that they're the same person because they're pretending to be different people all the time, we're not wholly authentic individuals any more; not caught between the real and the fake but increasingly uncertain and paralyzed by not being able to tell the difference.

A Scanner Darkly is much concerned with this dissociation and its corollary, paranoia, and the incoherent patterns of thought that accompany it, but it doesn't spend any time considering the reasons for addiction, only the technical consequences. Substance D, the fictional drug with an unknown source, breaks down the connection between the hemispheres of the brain, bifurcating the individual mind, and so throughout the book we have these mirror-pairs trapped in the darkened scanner: cops and dealers, straights and junkies.

If there's a hint for the reason for Substance D, it lies in the gap between our technological, mediated, scrambled selves and a longing for connection and authenticity we can no longer achieve.

Ubik - Philip K. Dick

One of the most compelling scenes in Philip K. Dick's Ubik is a struggle simply to walk upstairs, to find a place of rest: a fight against inertia, fatigue, the pure malice of entropy. Reading this scene during the pandemic, after seeing harrowing accounts of the fever and weakness that COVID-19 inflicts, the scene gains a terrible resonance.

At other times, Ubik might seems  prescient for its distillation of routine capitalism into endless payment for trivial services, such as the coin-operated doors and coffee-makers, presaging the economy of micro-transactions and in-app payments. But this, like the plot that sets emergent “psi” powers against their natural, effect limiting counterparts or “anti-psi” operations is simply part of the scaffolding, the incidental background for a more profound and deliberate consideration of how worlds are made and unmade, and what happens when our physical, moral, and even temporal realities begin to unravel. 

It’s striking that the forces of entropy are yoked to malice and cruelty in Ubik, just at a time now when reactionary politics in the US are also heedlessly erasing or countermanding progressive reforms in an attempt to wind the clock back to an era of “greatness” that never applied. In contrast, the cure-all “Ubik” seems to come from a humanizing impulse to heal and restore, an almost spiritual impulse to resist the death urge: “watching, wise, physical ghosts from the full-life.”

And yet, as in most of Dick’s work, for every action there is a reaction, for every reality a counter-reality, and the tension between life and half-life is never wholly decided. Perhaps this is why Ubik is both fascinating and unsettling — we’ll never quite know where our world stands; the only valid choice is what we’ll fight for, what we need to resist.