Private Eye: Literary Authors Now Turning to SF’s Robots for Subject Matter

According to this fortnight’s Private Eye, the British literary authors Ian McEwan, Jeanette Winterson and Kazuo Ishiguro are turning to the world of robots and AI for their next books. A brief snippet on page 34 of the issue for 19th April – 2nd May 2019 runs

For middle-aged authors looking for a reboot, the trendiness of artificial intelligence and robots is proving a godsend.

In Ian McEwan’s just-out Machines Like Me, a couple acquire a male synthetic human and a love triangle duly develops ( a set-up quite similar to the main storyline of Channel 4’s sci-fi drama Humans, with the robot’s gender switched).

In her forthcoming Frankissstein, Jeanette Winterson – unfazed by having missed last year’s Frankenstein anniversary – reworks Mary Shelley’s novel in a story featuring not only Victor Stein, a professor “leading the debate around AI”, but also a character who sells sex bots. Kazuo Ishiguro told the Oxford literary festival his next book will be about AI too… Who else? Rushdie? Amis? Jeffrey Archer? 

One of the complaints of the SF world back in the 1990s was that literary fiction, and writers like McEwan, Rushdie, Amis, Winterson and the rest of them were lifting ideas from Science Fiction to great critical acclaim, while the genre itself remained despised by literary critics and prizes. This seems to be yet another example.

Not all serious literary critics are dismissive of Science Fiction. The late J.G. Ballard and Ursula Le Guine managed to achieve mainstream critical appreciation, and some of the newspapers do give good review to SF books, like the Guardian and the I. And the years have passed since I heard the late Terry Pratchett speak at the Cheltenham Festival of Literary, telling the crowd that the Festival’s organisers seemed to look at him as if they expected him to give a talk on mending motorbikes. Brian Aldiss in his and Peter Wingrove’s history of SF, The Trillion  Year Spree, states that in the 1950s even pornography had a higher reputation among critics than Science Fiction. More recent critics and historians of the genre have pointed out that there never was quite the severe break between proper literature and Science Fiction in Britain as there was in America. Serious literary writers like Kingsley Amis and Anthony Burgess also wrote Science Fiction, as did C.S. Lewis and Conan Doyle. Nevertheless, I still get the impression that there is in certain literary quarters more than a little of the old literary disdain still remaining. Margaret Atwood’s The Handmaid’s Tale is dystopian Science Fiction, but she has still sneered at the genre as ‘talking squids in space’ apparently.

And looking at the plots of some of the books mentioned in the Eye article, I wondered how many of the literary types reading these pieces would be aware of similar works by some of the great genre SF writers. If you’re talking about romances between humans and robots, there’s Tanith Lee’s The Silver Metal Lover, about a girl who has an affair with a robot, which is destroyed by jealous human males.  The robot scientist, Geoff Simons, mentions a series of SF tales about romances between people and robots, or the construction of sex robots, in his book Robots: The Quest for Living Machines (London: Cassell 1992) including Satisfaction Guaranteed (1951), by Isaac Asimov; Maria Bujanska’s Krwawa Maria (Bloody Mary), 1977, R. Forsyth’s ‘Silicon Valley of the Dolls’, 1979; The Pleasure Machines (1969); Ira Levin’s The Stepford Wives (1974) and such as Dr. Goldfoot and the Girl Bombs (1966) and Sins of the Fleshapoids.

As for Frankenstein, Brian Aldiss has argued that Mary Shelley’s classic should be regarded as the first real work of Science Fiction, as it was based on genuine science, as it was understood in the early 19th century. He also wrote a book inspired by Shelley, Frankenstein Unbound, which is split between Shelley’s time and a technological future. It was later filmed by the old producer of low-budget SF, Roger Corman.

Winterson has previous in taking themes from science/ science fiction. Way back in the 1990s, when everyone was getting very excited at discovering a Grand Unified Theory (GUT) or ‘theory of everything’, she wrote a book, GUT Symmetries, about it and parallel world. She’s also written novels of feminist Magic Realism, following the feminist fairy tales of Angela Carter. But the Polish author, Stanislaw Lem, who wrote Solaris, filmed by Andrei Tarkovsky, also wrote a series of tales about robots, The Cyberiad and Mortal Engines, set in a fairy tale universe in which robots were the dominant life form. Another of Lem’s books is a series of philosophical explorations of machine and human intelligence and nature from the point of view of a vast computer that has far surpassed the intellects of its human makers. Lem was a high-brow author, who, after winning various awards from the Science Fiction community, then went on to decry Science Fiction, so he personally shared the sneering view of some mainstream literary critics. However, his books are still well worth reading.

And any literary exploration of robots, AI and the human condition inevitably involves Asimov’s robots of the books I, Robot and the Caves of Steel, and his Three Laws of Robotics, as well as William Gibson and Cyberpunk. Cyberpunk’s a form of SF set in dystopian near futures, where humans are able to ‘jack into’ cyberspace, a Virtual Reality inside the Web, and where AIs have consciousness and some rights. The classics of this genre include Gibson’s Neuromancer, Count Zero, Burning Chrome and Mona Lisa Overdrive.  One of his novels, relevant to any literary discussion of humans and AI, was Idoru, about a man, who has an affair with a Virtual celebrity. Gibson was very hip with his worlds of urban decay and high-tech criminality mixed with the glamour of the super-rich and celebrities. Shortly after Idoru was published, one of the Japanese tech firms declared they had created the first, computer-generated rock star. There was a powerful impression, shared by Gibson himself, that the computer industry looked to his books for ideas without accepting that his books were also part of SF’s tradition of ‘literature as warning’. His futures had great AIs and cool Virtual Reality and hackers, but they also featured poverty, despair and a massive gap between rich and poor.

And then there’s the film Bladerunner, one of the great SF classics, and the problems it poses about humanity and human capacity for compassion within the narrative of the detective thriller. It’s another dystopian future, where animals are all but extinct and humanity has created a class of artificial slaves, replicants. These are indistinguishable from real humans, except through psychological testing. The final speech by the replicant leader, Roy Batty, ‘I’ve seen things you people wouldn’t believe. Set ships on fire off the shores of Orion’, written by actor Rutger Hauer, has itself become one of the classic speeches of cinema, and quoted and parodied by other SF writers.

In my opinion, whatever McEwan, Winterson and Ishiguro write about robots, genre writers will have got their first and done it better. And I wonder if the literary critics and award judges will recognise that when these books inevitably get put in for the Booker and other literary awards. And I also feel that when they are, these awards should be open to self-conscious genre writers. Because if the literary crowd can write about robots and win literary prizes for them, it’s only going to be snobbishness that keeps the genre SF writers from winning them too.  

Forthcoming Programme on the Destructive Consequence of IT

Next Sunday, the 6th August, BBC 2 is showing a documentary at 8.00 pm on the negative aspects of automation and information technology. Entitled Secrets of Silicon Valley, it’s the first part of a two-part series. The blurb for it in the Radio Times reads

The Tech Gods – who run the biggest technology companies – say they’re creating a better world. Their utopian visions sound persuasive: Uber say the app reduces car pollution and could transform how cities are designed; Airbnb believes its website empowers ordinary people. some hope to reverser climate change or replace doctors with software.

In this doc, social media expert Jamie Bartlett investigates the consequences of “disruption” – replacing old industries with new ones. The Gods are optimistic about our automated future but one former Facebook exec is living off-grid because he fears the fallout from the tech revolution. (p. 54).

A bit more information is given on the listings page for the programmes on that evening. This gives the title of the episode – ‘The Disruptors’, and states

Jamie Bartlett uncovers the dark reality behind Silicon Valley’s glittering promise to build a better world. He visits Uber’s offices in San Francisco and hears how the company believes it is improving our cities. But Hyderabad, India, Jamie sees for himself the apparent human consequences of Uber’s utopian vision and asks what the next wave of Silicon Valley’s global disruption – the automation of millions of jobs – will mean for us. He gets a stark warning from an artificial intelligence pioneer who is replacing doctors with software. Jamie’s journey ends in the remote island hideout of a former social media executive who fears this new industrial revolution could lead to social breakdown and the collapse of capitalism. (p. 56).

I find the critical tone of this documentary refreshing after the relentless optimism of last Wednesday’s first instalment of another two-part documentary on robotics, Hyper Evolution: the Rise of the Robots. This was broadcast at 9 O’clock on BBC 4, with second part shown tomorrow – the second of August – at the same time slot.

This programme featured two scientists, the evolutionary biologist, Dr. Ben Garrod, and the electronics engineer Professor Danielle George, looking over the last century or so of robot development. Garrod stated that he was worried by how rapidly robots had evolved, and saw them as a possible threat to humanity. George, on the other hand, was massively enthusiastic. On visiting a car factory, where the vehicles were being assembled by robots, she said it was slightly scary to be around these huge machines, moving like dinosaurs, but declared proudly, ‘I love it’. At the end of the programme she concluded that whatever view we had of robotic development, we should embrace it as that way we would have control over it. Which prompts the opposing response that you could also control the technology, or its development, by rejecting it outright, minimizing it or limiting its application.

At first I wondered if Garrod was there simply because Richard Dawkins was unavailable. Dawko was voted the nation’s favourite public intellectual by the readers of one of the technology or current affairs magazines a few years ago, and to many people’s he’s the face of scientific rationality, in the same way as the cosmologist Stephen Hawking. However, there was a solid scientific reason he was involved through the way robotics engineers had solved certain problems by copying animal and human physiology. For example, Japanese cyberneticists had studied the structure of the human body to create the first robots shown in the programme. These were two androids that looked and sounded extremely lifelike. One of them, the earlier model, was modelled on its creator to the point where it was at one time an identical likeness. When the man was asked how he felt about getting older and less like his creation, he replied that he was having plastic surgery so that he continued to look as youthful and like his robot as was possible.

Japanese engineers had also studied the human hand, in order to create a robot pianist that, when it was unveiled over a decade ago, could play faster than a human performer. They had also solved the problem of getting machines to walk as bipeds like humans by giving them a pelvis, modeled on the human bone structure. But now the machines were going their own way. Instead of confining themselves to copying the human form, they were taking new shapes in order to fulfil specific functions. The programme makers wanted to leave you in new doubt that, although artificial, these machines were nevertheless living creatures. They were described as ‘a new species’. Actually, they aren’t, if you want to pursue the biological analogy. They aren’t a new species for the simple reason that there isn’t simply one variety of them. Instead, they take a plethora of shapes according to their different functions. They’re far more like a phylum, or even a kingdom, like the plant and animal kingdoms. The metal kingdom, perhaps?

It’s also highly problematic comparing them to biological creatures in another way. So far, none of the robots created have been able to reproduce themselves, in the same way biological organisms from the most primitive bacteria through to far more complex organisms, not least ourselves, do. Robots are manufactured by humans in laboratories, and heavily dependent on their creators both for their existence and continued functioning. This may well change, but we haven’t yet got to that stage.

The programme raced through the development of robots from Eric, the robot that greeted Americans at the World’s Fair, talking to one of the engineers, who’d built it and a similar metal man created by the Beeb in 1929. It also looked at the creation of walking robots, the robot pianist and other humanoid machines by the Japanese from the 1980s to today. It then hopped over the Atlantic to talk to one of the leading engineers at DARPA, the robotics technology firm for the American defence establishment. Visiting the labs, George was thrilled, as the company receives thousands of media requests, to she was exceptionally privileged. She was shown the latest humanoid robots, as well as ‘Big Dog’, the quadruped robot carrier, that does indeed look and act eerily like a large dog.

George was upbeat and enthusiastic. Any doubts you might have about robots taking people’s jobs were answered when she met a spokesman for the automated car factory. He stated that the human workers had been replaced by machines because, while machines weren’t better, they were more reliable. But the factory also employed 650 humans running around here and there to make sure that everything was running properly. So people were still being employed. And by using robots they’d cut the price on the cars, which was good for the consumer, so everyone benefits.

This was very different from some of the news reports I remember from my childhood, when computers and industrial robots were just coming in. There was shock by news reports of factories, where the human workers had been laid off, except for a crew of six. These men spent all day playing cards. They weren’t employed because they were experts, but simply because it would have been more expensive to sack them than to keep them on with nothing to do.

Despite the answers given by the car plant’s spokesman, you’re still quite justified in questioning how beneficial the replacement of human workers with robots actually is. For example, before the staff were replaced with robots, how many people were employed at the factory? Clearly, financial savings had to be made by replacing skilled workers with machines in order to make it economic. At the same time, what skill level were the 650 or so people now running around behind the machines? It’s possible that they are less skilled than the former car assembly workers. If that’s the case, they’d be paid less.

As for the fear of robots, the documentary traced this from Karel Capek’s 1920’s play, R.U.R., or Rossum’s Universal Robot, which gave the word ‘robot’ to the English language. The word ‘robot’ means ‘serf, slave’ or ‘forced feudal labour’ in Czech. This was the first play to deal with a robot uprising. In Japan, however, the attitude was different. Workers were being taught to accept robots as one of themselves. This was because of the animist nature of traditional Japanese religion. Shinto, the indigenous religion besides Buddhism, considers that there are kami, roughly spirits or gods, throughout nature, even inanimate objects. When asked what he thought the difference was between humans and robots, one of the engineers said there was none.

Geoff Simons also deals with the western fear of robots compared to the Japanese acceptance of them in his book, Robots: The Quest for Living Machines. He felt that it came from the Judeo-Christian religious tradition. This is suspicious of robots, as it allows humans to usurp the Lord as the creator of living beings. See, for example, the subtitle of Mary Shelley’s book, Frankenstein – ‘the Modern Prometheus’. Prometheus was the tAstritan, who stole fire from the gods to give to humanity. Victor Frankenstein was similarly stealing a divine secret through the manufacture of his creature.

I think the situation is rather more complex than this, however. Firstly, I don’t think the Japanese are as comfortable with robots as the programme tried to make out. One Japanese scientist, for example, has recommended that robots should not be made too humanlike, as too close a resemblance is deeply unsettling to the humans, who have to work with it. Presumably the scientist was basing this on the experience of Japanese as well as Europeans and Americans.

Much Japanese SF also pretty much like its western counterpart, including robot heroes. One of the long-time comic favourites in Japan is Astroboy, a robot boy with awesome abilities, gadgets and weapons. But over here, I can remember reading the Robot Archie strip in Valiant in the 1970s, along with the later Robusters and A.B.C. Warriors strips in 2000 AD. R2D2 and C3PO are two of the central characters in Star Wars, while Doctor Who had K9 as his faithful robot dog.

And the idea of robot creatures goes all the way back to the ancient Greeks. Hephaestus, the ancient Greek god of fire, was a smith. Lame, he forged three metal girls to help him walk. Pioneering inventors like Hero of Alexandria created miniature theatres and other automata. After the fall of the Roman Empire, this technology was taken up by the Muslim Arabs. The Banu Musa brothers in the 9th century AD created a whole series of machines, which they simply called ‘ingenious devices’, and Baghdad had a water clock which included various automatic figures, like the sun and moon, and the movement of the stars. This technology then passed to medieval Europe, so that by the end of the Middle Ages, lords and ladies filled their pleasure gardens with mechanical animals. The 18th century saw the fascinating clockwork machines of Vaucanson, Droz and other European inventors. With the development of steam power, and then electricity in the 19th century came stories about mechanical humans. One of the earliest was the ‘Steam Man’, about a steam-powered robot, which ran in one of the American magazines. This carried on into the early 20th century. One of the very earliest Italian films was about a ‘uomo machina’, or ‘man machine’. A seductive but evil female robot also appears in Fritz Lang’s epic Metropolis. Both films appeared before R.U.R., and so don’t use the term robot. Lang just calls his robot a ‘maschinemensch’ – machine person.

It’s also very problematic whether robots will ever really take human’s jobs, or even develop genuine consciousness and artificial intelligence. I’m going to have to deal with this topic in more detail later, but the questions posed by the programme prompted me to buy a copy of Hubert L. Dreyfus’ What Computers Still Can’t Do: A Critique of Artificial Reason. Initially published in the 1970s, and then updated in the 1990s, this describes the repeated problems computer scientists and engineers have faced trying to develop Artificial Intelligence. Again and again, these scientists predicted that ‘next year’ ,’in five years’ time’, ‘in the next ten years’ or ‘soon’, robots would achieve human level intelligence, and would make all of us unemployed. The last such prediction I recall reading was way back in 1999 – 2000, when we were all told that by 2025 robots would be as intelligent as cats. All these forecasts have proven wrong. But they’re still being made.

In tomorrow’s edition of Hyperevolution, the programme asks the question of whether robots will ever achieve consciousness. My guess is that they’ll conclude that they will. I think we need to be a little more skeptical.

Motherboard Report on the Japanese Robot Hotel

This is another interesting video I found over on Youtube. It’s a piece by the science news programme, Motherboard, on the Henn-na – Japanese for ‘weird’ Hotel in Tokyo that’s staffed by robots. The presenter states that Japan has legions of industrial robots, and Japanese trends were believed to show what the future would be like. In the case of the hotel industry, a few decades ago this was believed to be the capsule hotels, where tired Sararimen hired what was basically a stacked space about the size of a coffin to sleep in. The presenter tries one of these out, and talks to a traditional Japanese hotelier about how he feels about the rise of hotels where everything is done by robots.

The human hotelier states that he believes that people actually want the human touch, and personal contact with other human beings. So to compete, he believes that ordinary hotels will have to concentrate on being more human, rather than like those run by the machines. The journalist then goes on to sample what a night in one of these robot hotels is like. He states that the Japanese are turning to robots in order to cut down on high labour costs.

Inside the hotel, he is greeted with the hotel reception, which consists of two robots on a desk. One is in the guise of a woman, the other is a dinosaur in a hat. To check in, he has to use a touch-screen, which he describes as like those used at checkouts. Any valuables you have is placed in a locker behind glass by a robot arm, which the journalists says could come from a state of the art factory. Your luggage is taken to your room by another robot, though this is a robot trolley, not any kind of humanoid machine. In the bedroom on the bedside drawers is another, rather diminutive robot, which responds to your voice, greets you, and asks if you want the lights on or off.

Back down stairs, there are no catering staff. All the meals come from vending machines. There is a small human staff of about three guys. When interviewed, they also talk about how these hotels are driven by the need to cut labour costs. The journalist also interviews the managers, who states that he believes these hotels will become more popular and appear around the world. He and his staff also believe that to compete, hotels staffed by humans will also have to offer a more uniquely human experience.

The presenter himself and some of the guests he interviews are, however, in the end less than enthusiastic about the experience. He states that while its exciting to begin with, it’s actually rather lonely. The group of young women he interviews actually state that it’s really rather boring.

Here’s the video:

Now the presenter makes the point that as machines take more of our jobs, businesses like these raise the question of what can be uniquely done by humans. I’d argue that hotel catering and accommodation may not be an industry that can only be done by humans, but at the moment its an industry that can only be done well by humans.

If you look at the type of robots that have been popular in SF, they’re fictional machines that have had real characters and personalities. Think of Robbie the Robot in Forbidden Planet, C-3PO and R2D2 in the Star Wars films and K-9 in Dr Who. The same with the sentient computers, like Zen, Orac and Slave in Blake’s 7, or the Hal 9000 computer in Stanley Kubrick’s 2001. Or even Marvin the Paranoid Android in the Hitch-Hiker’s Guide to the Galaxy. These machines became favourite SF characters because they were precisely that: characters. They were essentially artificial people, with human-like intelligence, personality traits and even flaws. Robbie the Robot had all the polite aloofness of a human butler. C-3PO was fussy and rather camp, but a foil for R2D2, who was cheeky and slightly wilful, in the manner of a child determined to have its own way. Orac in Blake’s 7 was arrogant and pedantic, like a rather tetchy university professor. Slave was grovelling and subservient. K-9 was a perky companion, eager to help his master, but also with his own mind and opinions. The Hal-9000 computer was proud of its model’s computing power, accuracy and reliability, stated it enjoyed human companion, even though it went on to kill the crew on the grounds that human unreliability made them a threat to the success of the mission. Finally, it felt fear, when Dave Bowman, the hero of that segment of the film, closed it down. Zen was the most impersonal of all the machines. Except for its dying moment in the last episode of the third series, ‘Terminal’, it did not refer to itself. It was basically a hemisphere in a corner of the Liberator’s flight deck, across which flowed patterns of lights. Yet these lights and the slight inflections in its voice gave the impression of a distinct personality, and again, real human-like intelligence. Peter Tuddenham, the voice actor for Orac and Zen, in an interview with Blake’s 7 magazine in the 1980s, stated that of the two, Zen was his favourite. Orac, he felt, had merely taken on the personality of its creator, Ensor, who was also tetchy, pedantic and professorial. Zen’s personality was a more natural growth of the machine’s basic nature. It could have become human-like, but had deliberately held back and remained as it was.

And back in the 1970s and ’80s, 2000 AD also gave their own very comic version of what form robot accommodation for humans would take in the Robohunter strip. This followed the adventures of Sam Slade, that’s ‘S-L-A-Y-E-D to you’, as he attempted to combat robot crime. In the first story, Slade found himself despatched to the distant planet, Verdus. This had been occupied by robots in preparation for human colonisation. The robots, however, had refused to recognise the colonists as humans on the grounds that humans would obviously be superior to them in the every way. When the human colonists turned up, the robots found that they were instead weaker, and less intelligent. They concluded that they must somehow be ‘sims’, simulated humans, sent to deceive them for some purpose they didn’t understand. As a result, humans were rounded up into concentration camps to be experimented on and culled. Slade managed to break out, find the original robot sent to colonise the planet, who duly recognised and testified that he was indeed human. This convinced some of the robots that the Sims were humans, while others remained unconvinced. A war broke out between the two sides, which was only stopped by Slade destroying every robot on Verdus. This restored peace, but left his employers furious.

All this makes the strip seem grimmer than it actually was. The strip, scripted by long-time 2000 AD writer John Wagner, and drawn by Ian Gibson, was funny and satirical with a distinct cartoonish quality. On Verdus, everything was done by robots. There was a robot parliament, occupied by deranged and moronic MPs, like the Stupid Parties, which existed solely to provide comic amusement to the planet’s true leader, Big Brain. There was a robot archbishop and chief rabbi, demanding rights for Sims as God’s creatures. The robot armies included stereotypical ‘Colonel Blimp’ generals, while members of the robot constabulary in Robopoly, a robot board game, where also corrupt and brutal, following several real police scandals of the time. There were also robot singers and TV stars, like Frankie Droid, and Valve Doonican, a pastiche of the Irish singer, Val Doonican, who had his own show on British television at the time.

In the last couple of decades, a number of computer entrepreneurs and SF writers have predicted that eventually, everything will have computers chips in and so be computer controlled. The Robohunter strip also depicted that possibility, but gave it its own, twisted slant. In the page below, Slade and his diminutive sidekick, Kidd, on the run from the robots break into an apartment. Once inside, they find that everything, from the kettle, to footwear and furniture, is a robot.

What makes this interesting, and extremely funny, is that all these machines have their own personalities. They talk and argue. They discuss whether Slade and Kidd are really human, or just Sims, and then decide to put it to the vote whether they should turn them in or not.

This is absolutely unlike the real robot hotel. For all the talk about Artificial Intelligence, the machines there aren’t really sentient. They respond in a very limited way to a set of instructions. These may be verbal or keyed in. Unlike the fictional machines, there is no ‘I’, no sense of self lurking within the chips and circuit boards. And no real understanding of what they’re doing either. It’s just one set of circuits responding to a certain stimulus according to its programme or wiring. They’re moving mannequins, rather than the artificial people of SF.

So instead of the robotic maniacs of Verdus, what is instead presented is something far more like the antiseptic, alienated futures of Stanley Kubrick’s SF films. In 2001 everything is gleaming white, clean, and sterile. People speak, but don’t actually communicate or really say anything much at all. And that was deliberate. Clarke had told Kubrick that he had trouble writing dialogue for the movie. Kubrick told him not to worry. He liked it stilted, as he saw the people in this future as brittle and alienated. They had reached a high stage of technological sophistication but had little human warmth or empathy in their social interactions themselves. Critics have commented that the only real personality in the movie is that of Hal, the murderous computer.

The programme’s presented states that the increasing use of robots in Japan is driven by the need to cut labour costs. I dare say that’s part of it, but not quite what has been said elsewhere. Japan actually has a labour shortage, partly caused by a falling birth rate and strongly traditional attitudes against women in the workplace. As a result, there’s been campaigns not only to introduce robots into Japanese industry, but also to humanise them, to get the other, human members of the workforce to accept them as a fellow being, rather than just a machine.

And for all the country’s immense technological sophistication and ingenuity, it’s actually extremely reluctant to implement mechanisation itself as comprehensively as its competitors in the West have done. Way back in the 1990s I read a book on Japan written by a Times journalist. The author stated that while in the West were used to computer checkouts, if you went into a Japanese shop or the post office, the clerk there would be using old fashioned ledgers. The Japanese had worked out that if they fully automated their industry, it would put half their workers out of a job. And the actual numbers of robots in Japan may well be colossally exaggerated. Geoff Simons in his book Robots: The Question for Living Machines, states that most of the what the Japanese call robots are what in the west are viewed as machine tools. The impression I have is that the Japanese love robots, but want to introduce them as an addition to the human workers, not as a replacement.

The film shows the journalist enjoying the robot actors and dancers at a carnival or nightclub. Alongside some machines, are people dressed as robots, playing at them. This strikes me as what visitors to a robot hotel would really want from the experience – real humans alongside the machines, and the machines themselves to be more like personalities than just simple automatic mechanisms. The danger there is that if you did give robots personalities, you run the risk of creating miserable robots like the eternally depressed Marvin, the Paranoid Android. He was a ‘personality prototype’. ‘You can tell, can’t you?’ as he himself put it.

I’ve no doubt that the ruthless logic of capitalism means that there’ll be more of these hotels in the future. I think there’s already another like it in Los Angeles. But in the meantime I think human-run premises probably offer a better service. At least they have real cooks, rather than vending machines.