Andre Ye

Mark Pock, Andre Ye, Jared Moore

Work in AI ethics and fairness has made much progress in regulating LLMs to reflect certain values, such as fairness, truth, and diversity. However, it has taken the problem of how LLMs might 'mean' anything at all for granted. Without addressing this, it is not clear what imbuing LLMs with such values even means. In response, we provide a general theory of meaning that extends beyond humans. We use this theory to explicate the precise nature of LLMs as meaning-agents. We suggest that the LLM, by virtue of its position as a meaning-agent, already grasps the constructions of human society (e.g. morality, gender, and race) in concept. Consequently, under certain ethical frameworks, currently popular methods for model alignment are limited at best and counterproductive at worst. Moreover, unaligned models may help us better develop our moral and social philosophy.

Taylor Sorensen, Jared Moore, Jillian Fisher et al. · uw

With increased power and prevalence of AI systems, it is ever more critical that AI systems are designed to serve all, i.e., people with diverse values and perspectives. However, aligning models to serve pluralistic human values remains an open research question. In this piece, we propose a roadmap to pluralistic alignment, specifically using language models as a test bed. We identify and formalize three possible ways to define and operationalize pluralism in AI systems: 1) Overton pluralistic models that present a spectrum of reasonable responses; 2) Steerably pluralistic models that can steer to reflect certain perspectives; and 3) Distributionally pluralistic models that are well-calibrated to a given population in distribution. We also formalize and discuss three possible classes of pluralistic benchmarks: 1) Multi-objective benchmarks, 2) Trade-off steerable benchmarks, which incentivize models to steer to arbitrary trade-offs, and 3) Jury-pluralistic benchmarks which explicitly model diverse human ratings. We use this framework to argue that current alignment techniques may be fundamentally limited for pluralistic AI; indeed, we highlight empirical evidence, both from our own experiments and from other work, that standard alignment procedures might reduce distributional pluralism in models, motivating the need for further research on pluralistic alignment.

Andre Ye, Jared Moore, Rose Novick et al. · uw

Current work in language models (LMs) helps us speed up or even skip thinking by accelerating and automating cognitive work. But can LMs help us with critical thinking -- thinking in deeper, more reflective ways which challenge assumptions, clarify ideas, and engineer new concepts? We treat philosophy as a case study in critical thinking, and interview 21 professional philosophers about how they engage in critical thinking and on their experiences with LMs. We find that philosophers do not find LMs to be useful because they lack a sense of selfhood (memory, beliefs, consistency) and initiative (curiosity, proactivity). We propose the selfhood-initiative model for critical thinking tools to characterize this gap. Using the model, we formulate three roles LMs could play as critical thinking tools: the Interlocutor, the Monitor, and the Respondent. We hope that our work inspires LM researchers to further develop LMs as critical thinking tools and philosophers and other 'critical thinkers' to imagine intellectually substantive uses of LMs.

Andre Ye

Vision is an important metaphor in ethical and political questions of knowledge. The feminist philosopher Donna Haraway points out the ``perverse'' nature of an intrusive, alienating, all-seeing vision (to which we might cry out ``stop looking at me!''), but also encourages us to embrace the embodied nature of sight and its promises for genuinely situated knowledge. Current technologies of machine vision -- surveillance cameras, drones (for war or recreation), iPhone cameras -- are usually construed as instances of the former rather than the latter, and for good reasons. However, although in no way attempting to diminish the real suffering these technologies have brought about in the world, I make the case for understanding technologies of computer vision as material instances of embodied seeing and situated knowing. Furthermore, borrowing from Iris Murdoch's concept of moral vision, I suggest that these technologies direct our labor towards self-reflection in ethically significant ways. My approach draws upon paradigms in computer vision research, phenomenology, and feminist epistemology. Ultimately, this essay is an argument for directing more philosophical attention from merely criticizing technologies of vision as ethically deficient towards embracing them as complex, methodologically and epistemologically important objects.