Tag Archives: Terminator

500-year history of robots exhibition at London’s (UK) Science Museum

Thanks to a Feb.7, 2017 article by Benjamin Wheelock for Salon.com for the heads up regarding the ‘Robots’ exhibit at the UK’s Science Museum in London.

Prior to the exhibition’s opening on Feb. 8, 2017, The Guardian has published a preview (more about that in a minute), a photo essay, and this video about the show,

I find the robot baby to be endlessly fascinating.

The Science Museum announced its then upcoming Feb. 8  – Sept. 3, 2017 exhibition on robots in a May ?, 2016 press release,

8 February – 3 September 2017, Science Museum, London
Admission: £15 adults, £13 concessions (Free entry for under 7s; family tickets available)
Tickets available in the Museum or via sciencemuseum.org.uk/robots
Supported by the Heritage Lottery Fund

Throughout history, artists and scientists have sought to understand what it means to be human. The Science Museum’s new Robots exhibition, opening in February 2017, will explore this very human obsession to recreate ourselves, revealing the remarkable 500-year story of humanoid robots.

Featuring a unique collection of over 100 robots, from a 16th-century mechanical monk to robots from science fiction and modern-day research labs, this exhibition will enable visitors to discover the cultural, historical and technological context of humanoid robots. Visitors will be able to interact with some of the 12 working robots on display. Among many other highlights will be an articulated iron manikin from the 1500s, Cygan, a 2.4m tall 1950s robot with a glamorous past, and one of the first walking bipedal robots.

Robots have been at the heart of popular culture since the word ‘robot’ was first used in 1920, but their fascinating story dates back many centuries. Set in five different periods and places, this exhibition will explore how robots and society have been shaped by religious belief, the industrial revolution, 20th century popular culture and dreams about the future.

The quest to build ever more complex robots has transformed our understanding of the human body, and today robots are becoming increasingly human, learning from mistakes and expressing emotions. In the exhibition, visitors will go behind the scenes to glimpse recent developments from robotics research, exploring how roboticists are building robots that resemble us and interact in human-like ways. The exhibition will end by asking visitors to imagine what a shared future with robots might be like. Robots has been generously supported by the Heritage Lottery Fund, with a £100,000 grant from the Collecting Cultures programme.

Ian Blatchford, Director of the Science Museum Group said: ‘This exhibition explores the uniquely human obsession of recreating ourselves, not through paint or marble but in metal. Seeing robots through the eyes of those who built or gazed in awe at them reveals much about humanity’s hopes, fears and dreams.’

‘The latest in our series of ambitious, blockbuster exhibitions, Robots explores the wondrously rich culture, history and technology of humanoid robotics. Last year we moved gigantic spacecraft from Moscow to the Museum, but this year we will bring a robot back to life.’

Today [May ?, 2016] the Science Museum launched a Kickstarter campaign to rebuild Eric, the UK’s first robot. Originally built in 1928 by Captain Richards & A.H. Reffell, Eric was one of the world’s first robots. Built less than a decade after the word robot was first used, he travelled the globe with his makers and amazed crowds in the UK, US and Europe, before disappearing forever.

[The campaign was successful.]

You can find out more about Eric on the museum’s ‘Eric: The UK’s first robot’ webpage,

Getting back to the exhibition, the Guardian’s Ian Sample has written up a Feb. 7, 2017 preview (Note: Links have been removed),

Eric the robot wowed the crowds. He stood and bowed and answered questions as blue sparks shot from his metallic teeth. The British creation was such a hit he went on tour around the world. When he arrived in New York, in 1929, a theatre nightwatchman was so alarmed he pulled out a gun and shot at him.

The curators at London’s Science Museum hope for a less extreme reaction when they open Robots, their latest exhibition, on Wednesday [Feb. 8, 2016]. The collection of more than 100 objects is a treasure trove of delights: a miniature iron man with moving joints; a robotic swan that enthralled Mark Twain; a tiny metal woman with a wager cup who is propelled by a mechanism hidden up her skirt.

The pieces are striking and must have dazzled in their day. Ben Russell, the lead curator, points out that most people would not have seen a clock when they first clapped eyes on one exhibit, a 16th century automaton of a monk [emphasis mine], who trundled along, moved his lips, and beat his chest in contrition. It was surely mesmerising to the audiences of 1560. “Arthur C Clarke once said that any sufficiently advanced technology is indistinguishable from magic,” Russell says. “Well, this is where it all started.”

In every chapter of the 500-year story, robots have held a mirror to human society. Some of the earliest devices brought the Bible to life. One model of Christ on the cross rolls his head and oozes wooden blood from his side as four figures reach up. The mechanisation of faith must have drawn the congregations as much as any sermon.

But faith was not the only focus. Through clockwork animals and human figurines, model makers explored whether humans were simply conscious machines. They brought order to the universe with orreries and astrolabes. The machines became more lighthearted in the enlightened 18th century, when automatons of a flute player, a writer, and a defecating duck all made an appearance. A century later, the style was downright rowdy, with drunken aristocrats, preening dandies and the disturbing life of a sausage from farm to mouth all being recreated as automata.

That reference to an automaton of a monk reminded me of a July 22, 2009 posting where I excerpted a passage (from another blog) about a robot priest and a robot monk,

Since 1993 Robo-Priest has been on call 24-hours a day at Yokohama Central Cemetery. The bearded robot is programmed to perform funerary rites for several Buddhist sects, as well as for Protestants and Catholics. Meanwhile, Robo-Monk chants sutras, beats a religious drum and welcomes the faithful to Hotoku-ji, a Buddhist temple in Kakogawa city, Hyogo Prefecture. More recently, in 2005, a robot dressed in full samurai armour received blessings at a Shinto shrine on the Japanese island of Kyushu. Kiyomori, named after a famous 12th-century military general, prayed for the souls of all robots in the world before walking quietly out of Munakata Shrine.

Sample’s preview takes the reader up to our own age and contemporary robots. And, there is another Guardian article which offering a behind-the-scenes look at the then upcoming exhibition, a Jan. 28, 2016 piece by Jonathan Jones, ,

An android toddler lies on a pallet, its doll-like face staring at the ceiling. On a shelf rests a much more grisly creation that mixes imitation human bones and muscles, with wires instead of arteries and microchips in place of organs. It has no lower body, and a single Cyclopean eye. This store room is an eerie place, then it gets more creepy, as I glimpse behind the anatomical robot a hulking thing staring at me with glowing red eyes. Its plastic skin has been burned off to reveal a metal skeleton with pistons and plates of merciless strength. It is the Terminator, sent back in time by the machines who will rule the future to ensure humanity’s doom.

Backstage at the Science Museum, London, where these real experiments and a full-scale model from the Terminator films are gathered to be installed in the exhibition Robots, it occurs to me that our fascination with mechanical replacements for ourselves is so intense that science struggles to match it. We think of robots as artificial humans that can not only walk and talk but possess digital personalities, even a moral code. In short we accord them agency. Today, the real age of robots is coming, and yet even as these machines promise to transform work or make it obsolete, few possess anything like the charisma of the androids of our dreams and nightmares.

That’s why, although the robotic toddler sleeping in the store room is an impressive piece of tech, my heart leaps in another way at the sight of the Terminator. For this is a bad robot, a scary robot, a robot of remorseless malevolence. It has character, in other words. Its programmed persona (which in later films becomes much more helpful and supportive) is just one of those frightening, funny or touching personalities that science fiction has imagined for robots.

Can the real life – well, real simulated life – robots in the Science Museum’s new exhibition live up to these characters? The most impressively interactive robot in the show will be RoboThespian, who acts as compere for its final gallery displaying the latest advances in robotics. He stands at human height, with a white plastic face and metal arms and legs, and can answer questions about the value of pi and the nature of free will. “I’m a very clever robot,” RoboThespian claims, plausibly, if a little obnoxiously.

Except not quite as clever as all that. A human operator at a computer screen connected with Robothespian by wifi is looking through its video camera eyes and speaking with its digital voice. The result is huge fun – the droid moves in very lifelike ways as it speaks, and its interactions don’t need a live operator as they can be preprogrammed. But a freethinking, free-acting robot with a mind and personality of its own, Robothespian is not.

Our fascination with synthetic humans goes back to the human urge to recreate life itself – to reproduce the mystery of our origins. Artists have aspired to simulate human life since ancient times. The ancient Greek myth of Pygmalion, who made a statue so beautiful he fell in love with it and prayed for it to come to life, is a mythic version of Greek artists such as Pheidias and Praxiteles whose statues, with their superb imitation of muscles and movement, seem vividly alive. The sculptures of centaurs carved for the Parthenon in Athens still possess that uncanny lifelike power.

Most of the finest Greek statues were bronze, and mythology tells of metal robots that sound very much like statues come to life, including the bronze giant Talos, who was to become one of cinema’s greatest robotic monsters thanks to the special effects genius of Ray Harryhausen in Jason and the Argonauts.

Renaissance art took the quest to simulate life to new heights, with awed admirers of Michelangelo’s David claiming it even seemed to breathe (as it really does almost appear to when soft daylight casts mobile shadow on superbly sculpted ribs). So it is oddly inevitable that one of the first recorded inventors of robots was Leonardo da Vinci, consummate artist and pioneering engineer. Leonardo apparently made, or at least designed, a robot knight to amuse the court of Milan. It worked with pulleys and was capable of simple movements. Documents of this invention are frustratingly sparse, but there is a reliable eyewitness account of another of Leonardo’s automata. In 1515 he delighted Francois I, king of France, with a robot lion that walked forward towards the monarch, then released a bunch of lilies, the royal flower, from a panel that opened in its back.

One of the most uncanny androids in the Science Museum show is from Japan, a freakily lifelike female robot called Kodomoroid, the world’s first robot newscaster. With her modest downcast gaze and fine artificial complexion, she has the same fetishised femininity you might see in a Manga comic and appears to reflect a specific social construction of gender. Whether you read that as vulnerability or subservience, presumably the idea is to make us feel we are encountering a robot with real personhood. Here is a robot that combines engineering and art just as Da Vinci dreamed – it has the mechanical genius of his knight and the synthetic humanity of his perfect portrait.

Here’s a link to the Science Museum’s ‘Robots’ exhibition webspace and a link to a Guardian ‘Robots’ photo essay.

All this makes me wish I had plans to visit London, UK in the next few months.

Informal roundup of robot movies and television programmes and a glimpse into our robot future

David Bruggeman has written an informal series of posts about robot movies. The latest, a June 27, 2015 posting on his Pasco Phronesis blog, highlights the latest Terminator film and opines that the recent interest could be traced back to the rebooted Battlestar Galactica television series (Note: Links have been removed),

I suppose this could be traced back to the reboot of Battlestar Galactica over a decade ago, but robots and androids have become an increasing presence on film and television, particularly in the last 2 years.

In the movies, the new Terminator film comes out next week, and the previews suggest we will see a new generation of killer robots traveling through time and space.  Chappie is now out on your digital medium of choice (and I’ll post about any science fiction science policy/SciFiSciPol once I see it), so you can compare its robot police to those from either edition of Robocop or the 2013 series Almost Human.  Robots also have a role …

The new television series he mentions, Humans (click on About) debuted on the US tv channel, AMC, on Sunday, June 28, 2015 (yesterday).

HUMANS is set in a parallel present, where the latest must-have gadget for any busy family is a Synth – a highly-developed robotic servant, eerily similar to its live counterpart. In the hope of transforming the way his family lives, father Joe Hawkins (Tom Goodman-Hill) purchases a Synth (Gemma Chan) against the wishes of his wife (Katharine Parkinson), only to discover that sharing life with a machine has far-reaching and chilling consequences.

Here’s a bit more information from its Wikipedia entry,

Humans (styled as HUM∀NS) is a British-American science fiction television series, debuted in June 2015 on Channel 4 and AMC.[2] Written by the British team Sam Vincent and Jonathan Brackley, based on the award-winning Swedish science fiction drama Real Humans, the series explores the emotional impact of the blurring of the lines between humans and machines. The series is produced jointly by AMC, Channel 4 and Kudos.[3] The series will consist of eight episodes.[4]

David also wrote about Ex Machina, a recent robot film with artistic ambitions, in an April 26, 2015 posting on his Pasco Phronesis blog,

I finally saw Ex Machina, which recently opened in the United States.  It’s a minimalist film, with few speaking roles and a plot revolving around an intelligence test.  Of the robot movies out this year, it has received the strongest reviews, and it may take home some trophies during the next awards season.  Shot in Norway, the film is both lovely to watch and tricky to engage.  I finished the film not quite sure what the characters were thinking, and perhaps that’s a lesson from the film.

Unlike Chappie and Automata, the intelligent robot at the center of Ex Machina is not out in the world. …

He started the series with a Feb. 8, 2015 posting which previews the movies in his later postings but also includes a couple of others not mentioned in either the April or June posting, Avengers: Age of Ultron and Spare Parts.

It’s interesting to me that these robots  are mostly not related to the benign robots in the movie, ‘Forbidden Planet’, a reworking of Shakespeare’s The Tempest in outer space, in ‘Lost in Space’, a 1960s television programme, and in the Jetsons animated tv series of the 1960s. As far as I can tell not having seen the new movies in question, the only benign robot in the current crop would be ‘Chappie’. It should be mentioned that the ‘Terminator’, in the person of Arnold Schwarzenegger, has over a course of three or four movies evolved from a destructive robot bent on evil to a destructive robot working on behalf of good.

I’ll add one more more television programme and I’m not sure if the robot boy is good or evil but there’s Extant where Halle Berry’s robot son seems to be in a version of the Pinocchio story (an ersatz child want to become human), which is enjoying its second season on US television as of July 1, 2015.

Regardless of one or two ‘sweet’ robots, there seems to be a trend toward ominous robots and perhaps, in addition to Battlestar Galactica, the concerns being raised by prominent scientists such as Stephen Hawking and those associated with the Centre for Existential Risk at the University of Cambridge have something to do with this trend and may partially explain why Chappie did not do as well at the box office as hoped. Thematically, it was swimming against the current.

As for a glimpse into the future, there’s this Children’s Hospital of Los Angeles June 29, 2015 news release,

Many hospitals lack the resources and patient volume to employ a round-the-clock, neonatal intensive care specialist to treat their youngest and sickest patients. Telemedicine–with real-time audio and video communication between a neonatal intensive care specialist and a patient–can provide access to this level of care.

A team of neonatologists at Children’s Hospital Los Angeles investigated the use of robot-assisted telemedicine in performing bedside rounds and directing daily care for infants with mild-to-moderate disease. They found no significant differences in patient outcomes when telemedicine was used and noted a high level of parent satisfaction. This is the first published report of using telemedicine for patient rounds in a neonatal intensive care unit (NICU). Results will be published online first on June 29 in the Journal of Telemedicine and Telecare.

Glimpse into the future?

The part I find most fascinating was that there was no difference in outcomes, moreover, the parents’ satisfaction rate was high when robots (telemedicine) were used. Finally, of the families who completed the after care survey (45%), all indicated they would be comfortable with another telemedicine (robot) experience. My comment, should robots prove to be cheaper in the long run and the research results hold as more studies are done, I imagine that hospitals will introduce them as a means of cost cutting.

Swarming robot droplets

The robot droplets are a bit bigger than you might expect, the size of ping pong balls, but the idea is intriguing and for those who’ve read Michael Crichton’s book, Prey, it could seem quite disturbing (from the University of Colorado Boulder multimedia page for ‘tiny robots’),

For anyone unfamiliar with Crichton’s Prey, here’s an excerpt from the Wikipedia entry about the book which features nanobots operating as a swarm,

… As a result, hazardous elements such as the assemblers, the bacteria, and the nanobots were blown into the desert, evolving and eventually forming autonomous swarms. These swarms appear to be solar-powered and self-sufficient, reproducing and evolving rapidly. The swarms exhibit predatory behavior, attacking and killing animals in the wild, using code that Jack himself worked on. Most alarmingly, the swarms seem to possess rudimentary intelligence, the ability to quickly learn and to innovate. The swarms tend to wander around the fab plant during the day but quickly leave when strong winds blow or night falls.

The Dec. 14, 2012 posting by Alan on the Science Business website describes,

A computer science lab at University of Colorado in Boulder is building a miniature, limited-function robot designed to work in a swarm of similar devices. Computer science professor Nikolaus Correll and colleagues are building these small devices that they call droplets as building blocks for increasingly complex systems.

A University of Colorado Boulder Dec. 14, 2012 news release provides more details,

Correll and his computer science research team, including research associate Dustin Reishus and professional research assistant Nick Farrow, have developed a basic robotic building block, which he hopes to reproduce in large quantities to develop increasingly complex systems.

Recently the team created a swarm of 20 robots, each the size of a pingpong ball, which they call “droplets.” When the droplets swarm together, Correll said, they form a “liquid that thinks.”

To accelerate the pace of innovation, he has created a lab where students can explore and develop new applications of robotics with basic, inexpensive tools.

Similar to the fictional “nanomorphs” depicted in the “Terminator” films, large swarms of intelligent robotic devices could be used for a range of tasks. Swarms of robots could be unleashed to contain an oil spill or to self-assemble into a piece of hardware after being launched separately into space, Correll said.

Correll plans to use the droplets to demonstrate self-assembly and swarm-intelligent behaviors such as pattern recognition, sensor-based motion and adaptive shape change. These behaviors could then be transferred to large swarms for water- or air-based tasks.

Correll hopes to create a design methodology for aggregating the droplets into more complex behaviors such as assembling parts of a large space telescope or an aircraft.

There’s also talk about creating gardens in space,

He [Correll] also is continuing work on robotic garden technology he developed at the Massachusetts Institute of Technology in 2009. Correll has been working with Joseph Tanner in CU-Boulder’s aerospace engineering sciences department to further develop the technology, involving autonomous sensors and robots that can tend gardens, in conjunction with a model of a long-term space habitat being built by students.

Correll says there is virtually no limit to what might be created through distributed intelligence systems.

“Every living organism is made from a swarm of collaborating cells,” he said. “Perhaps some day, our swarms will colonize space where they will assemble habitats and lush gardens for future space explorers.”

The scientists don’t seem to harbour any trepidations, I guess they’re leaving that to the writers.

Pop culture, science communication, and nanotechnology

A few years back I wrote a paper for the  Cascadia Nanotech Symposium (March 2007 held in Vancouver) called: Engaging Nanotechnology: pop culture, media, and public awareness. I was reminded it of a few days ago when I saw a mention on Andrew Maynard’s, 2020 Science blog about a seminar titled, Biopolitics of Popular Culture being held in Irvine, California on Dec. 4, 2009 by the Institute of Ethics for Emerging Technologies. (You can read more of Andrew’s comments here or you can check out the meeting details here.) From the meeting website,

Popular culture is full of tropes and cliches that shape our debates about emerging technologies. Our most transcendent expectations for technology come from pop culture, and the most common objections to emerging technologies come from science fiction and horror, from Frankenstein and Brave New World to Gattaca and the Terminator.

Why is it that almost every person in fiction who wants to live a longer than normal life is evil or pays some terrible price? What does it say about attitudes towards posthuman possibilities when mutants in Heroes or the X-Men, or cyborgs in Battlestar Galactica or Iron Man, or vampires in True Blood or Twilight are depicted as capable of responsible citizenship?

Is Hollywood reflecting a transhuman turn in popular culture, helping us imagine a day when magical and muggle can live together in a peaceful Star Trek federation? Will the merging of pop culture, social networking and virtual reality into a heightened augmented reality encourage us all to make our lives a form of participative fiction?

During this day long seminar we will engage with culture critics, artists, writers, and filmmakers to explore the biopolitics that are implicit in depictions of emerging technology in literature, film and television.

I’m not sure what they mean by biopolitics, especially after the lecture I attended at Simon Fraser University’s downtown campus last night (Nov. 12, 2009), Liminal Livestock. Last night’s lecture by Susan Squier highlighted (this is oversimplified) the relationship between women and chickens in the light of reproductive technologies.  From the lecture description,

Adapting SubRosa Art Collective’s memorable question, this talk asks: “What does it mean, to feminism and to agriculture, that women are like chickens and chickens are like women?” As liminal livestock, chickens play a central role in our gendered agricultural imaginary: the zone where we find the “speculative, propositional fabric of agricultural thought.” Analyzing several children’s stories, a novel, and a documentary film, the talk seeks to discover some of the factors that help to shape the role of women in agriculture, and the role of agriculture in women’s lives.

Squier did also discuss reproductive technologies at some length although it’s not obvious from the description that the topic will arise. She discussed the transition of chicken raising as a woman’s job to a man’s job which coincided with the rise of  chicken factory farms. Squier also noted the current interest in raising chickens in city and suburban areas without speculating on possible cultural impacts.

The lecture covered  selective breeding and the shift of university  poultry science departments from the study of science to the study of increasing chicken productivity, which led to tampering with genes and other reproductive technologies. One thing I didn’t realize is that chicken eggs are used for studies on human reproduction. Disturbingly, Squier talked to an American scientist, whose work concerns human reproduction, who moved to Britain because the chicken eggs are of such poor quality in the US.

The relationship between women and chickens was metaphorical and illustrated through popular children’s stories and pop culture artifacts (i.e. poultry beauty pageants featuring women not chickens) in a way that would require reproducing far more of the lecture than I can here. So if you are interested, I understand that Squier does have a book about women and chickens being published although I can’t find a publication date.

Squier’s lecture and the meeting for the Institute of Ethics for Emerging Technologies present different ways of integrating pop culture elements into the discussion about science and emerging technologies. Since I’m tooting my horn, I’m going to finish with my thoughts on the matter as written in my Cascadia Nanotechnology Symposium paper,

The process of accepting, rejecting, or changing new sciences and new technologies seems more akin to a freewheeling, creative conversation with competing narratives than a transfer of information from experts to nonexperts as per the science literacy model.

The focus on establishing how much awareness the public has about nanotechnology by measuring the number of articles in the newspaper or items in the broadcast media or even tracking the topic in the blogosphere is useful as one of a set of tools.

Disturbing as it is to think that it could be used for purely manipulative purposes, finding out how people develop their attitudes towards new technologies and the interplay between cognition, affect, and values has the potential to help us better understand ourselves and our relationship to the sciences. (In this paper, the terms science and technology are being used interchangeably, as is often the case with nanotechnology.)

Pop culture provides a valuable view into how nonexperts learn about science (books, television, etc.) and accept technological innovations (e.g. rejecting the phonograph as a talking book technology but accepting it for music listening).

There is a collaborative and interactive process at the heart of the nanotechnology ‘discussion’. For example, Drexler appears to be responding to some of his critics by revising some of his earlier suppositions about how nanotechnology would work. Interestingly, he also appears to be downplaying his earlier concerns about nanoassemblers running amok and unleashing the ‘goo’ scenario on us all. (BBC News, June 9, 2004)

In reviewing all of the material about communicating science, public attitudes, and values, one thing stands out: time. Electricity was seen by some as deeply disturbing to the cosmic forces of the universe. There was resistance to the idea for decades and, in some cases (the Amish), that resistance lives on. Despite all this, there is not a country in the world today that doesn’t have electricity.

One final note: I didn’t mean to suggest the inexorable adoption of any and all technologies, my intent was to point out the impossibility of determining a technology’s future adoption or rejection by measuring contemporary attitudes, hostile or otherwise.

’nuff said for today. Happy weekend!