You should spend about 20 minutes on Questions 14-26 which are based on Reading Passage 2 below. 

Living with artificial intelligence

Powerful artificial intelligence (AI) needs to be reliably aligned with human values, but does this mean AI will eventually have to police those values?

This has been the decade of AI, with one astonishing feat after another. A chess-playing AI that can defeat not only all human chess players, but also all previous human-programmed chess machines, after learning the game in just four hours? That’s yesterday’s news, what’s next? True, these prodigious accomplishments are all in so-called narrow AI, where machines perform highly specialised tasks. But many experts believe this restriction is very temporary. By mid-century, we may have artificial general intelligence (AGI) – machines that can achieve human-level performance on the full range of tasks that we ourselves can tackle.

If so, there’s little reason to think it will stop there. Machines will be free of many of the physical constraints on human intelligence. Our brains run at slow biochemical processing speeds on the power of a light bulb, and their size is restricted by the dimensions of the human birth canal. It is remarkable what they accomplish, given these handicaps. But they may be as far from the physical limits of thought as our eyes are from the incredibly powerful Webb Space Telescope.

Once machines are better than us at designing even smarter machines, progress towards these limits could accelerate. What would this mean for us? Could we ensure a safe and worthwhile coexistence with such machines? On the plus side, AI is already useful and profitable for many things, and super AI might be expected to be super useful and super profitable. But the more powerful AI becomes, the more important it will be to specify its goals with great care. Folklore is full of tales of people who ask for the wrong thing, with disastrous consequences- King Midas, for example, might have wished that everything he touched turned to gold, but didn’t really intend this to apply to his breakfast.

So we need to create powerful AI machines that are ‘human-friendly’- that have goals reliably aligned with our own values. One thing that makes this task difficult is that we are far from reliably human-friendly ourselves. We do many terrible things to each other and to many other creatures with whom we share the planet. If superintendent machines don’t do a lot better than us, we’ll be in deep trouble. We’ll have powerful new intelligence amplifying the dark sides of our own fallible natures.

For safety’s sake, then, we want the machines to be ethically as well as cognitively superhuman. We want them to aim for the moral high ground, not for the troughs in which many of us spend some of our time. Luckily they’ll be smart enough for the job. If there are routes to the moral high ground, they’ll be better than us at finding them, and steering us in the right direction.

However, there are two big problems with this utopian vision. One is how we get the machines started on the journey, the other is what it would mean to reach this destination. The ‘getting started’ problem is that we need to tell the machines what they’re looking for with sufficient clarity that we can be confident they will find it – whatever ‘it’ actually turns out to be. This won’t be easy, given that we are tribal creatures and conflicted about the ideals ourselves. We often ignore the suffering of strangers, and even contribute to it, at least indirectly. How then, do we point machines in the direction of something better?

As for the ‘destination’ problem, we might, by putting ourselves in the hands of these moral guides and gatekeepers, be sacrificing our own autonomy – an important part of what makes us human. Machines who are better than us at sticking to the moral high ground may be expected to discourage some of the lapses we presently take for granted. We might lose our freedom to discriminate in favour of our own communities, for example.

Loss of freedom to behave badly isn’t always a bad thing, of course: denying ourselves the freedom to put children to work in factories, or to smoke in restaurants are signs of progress. But are we ready for ethical silicon police limiting our options? They might be so good at doing it that we won’t notice them; but few of us are likely to welcome such a future.

These issues might seem far-fetched, but they are to some extent already here. AI already has some input into how resources are used in our National Health Service (NHS) here in the UK, for example. If it was given a greater role, it might do so much more efficiently than humans can manage, and act in the interests of taxpayers and those who use the health system. However, we’d be depriving some humans (e.g. senior doctors) of the control they presently enjoy. Since we’d want to ensure that people are treated equally and that policies are fair, the goals of AI would need to be specified correctly.

We have a new powerful technology to deal with- itself, literally, a new way of thinking. For our own safety, we need to point these new thinkers in the right direction, and get them to act well for us. It is not yet clear whether this is possible, but if it is, it will require a cooperative spirit, and a willingness to set aside self-interest.

Both general intelligence and moral reasoning are often thought to be uniquely human capacities. But safety seems to require that we think of them as a package: if we are to give general intelligence to machines, we’ll need to give them moral authority, too. And where exactly would that leave human beings? All the more reason to think about the destination now, and to be careful about what we wish for.

You should spend about 20 minutes on Questions 27-40 which are based on Reading Passage 3 below.

An ideal city
Leonardo da Vinci’s ideal city was centuries ahead of its time

The word ‘genius’ is universally associated with the name of Leonardo da Vinci. A true Renaissance man, he embodied scientific spirit, artistic talent and humanist sensibilities. Five hundred years have passed since Leonardo died in his home at Chateau du Clos Luce, outside Tours, France. Yet far from fading into insignificance, his thinking has carried down the centuries and still surprises today.

The Renaissance marked the transition from the 15th century to modernity and took place after the spread of the plague in the 14th century, which caused a global crisis resulting in some 200 million deaths across Europe and Asia. Today, the world is on the cusp of a climate crisis, which is predicted to cause widespread displacement, extinctions and death, if left unaddressed. Then, as now, radical solutions were called for to revolutionise the way people lived and safeguard humanity against catastrophe.

Around 1486 – after a pestilence that killed half the population in Milan, Italy – Leonardo turned his thoughts to urban planning problems. Following a typical Renaissance trend, he began to work on an ‘ideal city’ project, which – due to its excessive costs – would remain unfulfilled. Yet given that unsustainable urban models are a key cause of global climate change today, it’s only natural to wonder how Leonardo might have changed the shape of modem cities.

Although the Renaissance is renowned as an era of incredible progress in art and architecture, it is rarely noted that the 15th century also marked the birth of urbanism as a true academic discipline. The rigour and method behind the conscious conception of a city had been largely missing in Western thought until the moment when prominent Renaissance men pushed forward large-scale urban projects in Italy, such as the reconfiguration of the town of Pienza and the expansion of the city of Ferrara. These works surely inspired Leonardo’s decision to rethink the design of medieval cities, with their winding and overcrowded streets and with houses piled against one another.

It is not easy to identify a coordinated vision of Leonardo’s ideal city because of his disordered way of working with notes and sketches. But from the largest collection of Leonardo’s papers ever assembled, a series of innovative thoughts can be reconstructed regarding the foundation of a new city along the Ticino River, which runs from Switzerland into Italy and is 248 kilometres long. He designed the city for the easy transport of goods and clean urban spaces, and he wanted a comfortable and spacious city, with well-ordered streets and architecture. He recommended ‘high, strong walls’, with ‘towers and battlements of all necessary and pleasant beauty’.

His plans for a modem and ‘rational’ city were consistent with Renaissance ideals. But, in keeping with his personality, Leonardo included several innovations in his urban design. Leonardo wanted the city to be built on several levels, linked with vertical outdoor staircases. This design can be seen in some of today’s high-rise buildings but was unconventional at the time. Indeed, this idea of taking full advantage of the interior spaces wasn’t implemented until the 1920s and 1930s, with the birth of the Modernist movement.

While in the upper layers of the city, people could walk undisturbed between elegant palaces and streets, the lower layer was the place for services, trade, transport and industry. But the true originality of Leonardo’s vision was its fusion of architecture and engineering. Leonardo designed extensive hydraulic plants to create artificial canals throughout the city. The canals, regulated by clocks and basins, were supposed to make it easier for boats to navigate inland. Leonardo also thought that the width of the streets ought to match the average height of the adjacent houses: a rule still followed in many contemporary cities across Italy, to allow access to sun and reduce the risk of damage from earthquakes.

Although some of these features existed in Roman cities, before Leonardo’s drawings there had never been a multi-level, compact modem city which was thoroughly technically conceived. Indeed, it wasn’t until the 19th century that some of his ideas were applied. For example, the subdivision of the city by function- with services and infrastructures located in the lower levels and wide and well-ventilated boulevards and walkways above for residents – is an idea that can be found in Georges-Eugene Haussmann’s renovation of Paris under Emperor Napoleon III between 1853 and 1870.

Today, Leonardo’s ideas are not simply valid, they actually suggest a way forward for urban planning. Many scholars think that the compact city, built upwards instead of outwards, integrated with nature (especially water systems), with efficient transport infrastructure, could help modem cities become more efficient and sustainable. This is yet another reason why Leonardo was aligned so closely with modem urban planning and centuries ahead of his time.