Google
have just announced that their robot cars will be driving on public roads
by this summer. I will be visiting California at the end of June and do hope I
can flag one down. I have always hated driving. Since I can’t multitask,
driving safely precludes even lively conversation, let alone marking essays or
admiring the scenery. I prefer the sipping-champagne-in-the-back-of-the-limo approach
to road transport. I don’t understand why Bob Hoskins’ character in Who
Framed Roger Rabbit (1988) had to sit at the wheel when Benny the
Cab was a sentient being.
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| Why did Benny Need to be Steered? |
The
ancient equivalents of robot cars are the self-steering, intelligent ships of
the Phaeacian islanders in the Odyssey.
Their king, Alcinous, promising to sail Odysseus home to Ithaca, explains
that their ships have no helmsman. The ships use telepathy to learn the
desired destination, and their knowledge of universal geography to reach it
safely.[i]
But
the Phaeacian ships still needed energy to propel them. It was provided, as for
any penteconter, by fifty oarsmen. Robot
cars may diminish fuel consumption, because theoretically they will lead to
fewer total hours spent in cars by any given population. But the other
advantages are debatable, besides freeing up drivers to sip Bollinger: they may
or may not lead to fewer road traffic casualties.
Insurance
is a problem. If someone is hurt by a
robot car, who will be liable? The passenger? The manufacturer? The Athenians had the answer: a special court,
the Prytaneum, where inanimate objects like rocks and statues could be put on
trial. The statesman Pericles and the philosopher Protagoras once spent an
entire day debating
whether a javelin could be held criminally responsible for the death of a youth
who had run accidentally into its path. Will the Californians ever charge a
Google car with Manslaughter?
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| Hephaestus & his Robots imagined by Fuseli |
But
Google’s news is still exciting. Despite the ethical issues surrounding
Artificial Intelligence, I remain convinced that robots offer respite from the
hard labour to which 90% of humans have usually been condemned. Utopian robots were another Greek
invention: Hephaestus is already served by robots he has made himself in the Iliad, a passage which prompted
Aristotle to realise that slavery could indeed be abolished ‘if shuttles wove
and plectrums played harps of their own accord’.
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| Lafargue & Laura Marx Busy Doing Nothing in 1870 |
No
wonder Karl Marx’s son-in-law Paul Lafargue, who was of mixed African,
Amerindian, Jewish and French heritage, was also inspired by the robotic
mechanisms of Homer and Aristotle to argue that winning the ‘right’ to sell
their labour was no victory for the lower classes. He expressed this view in Le droit à la paresse (The Right to Idleness,
1883), in its time the second most widely read Marxist text after The Communist Manifesto. Re-reading it
in the back of a robot car with a well-stocked fridge is now one of my dearest
ambitions.
[i]
See further my book Introducing the
Ancient Greeks, published in the UK last month, which I am delighted to say
has had almost embarrassingly stellar reviews and last week made no. 4 on the Evening Standard’s non-fiction bestseller
list. Alcinous’ name means ‘Strong in Mind’ and his father’s name was ‘Nausithous’,
‘Swift in Ships.’ The story is related to the Greeks’ awareness that they had immeasurably
expanded their intellectual horizons by their maritime adventures. They strongly associated intellect (nous) and travel by ship (naus).













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