Jason KarlawishGuest
Terrence CaseyHost
Emily LargentGuest
Holly ElserGuest
I'm a faculty member at the Perelman School of Medicine, co-director of the Penn Memory Center, and executive producer of the Age of Aging podcast.

The essay I picked is Managing Dependence, Assistive Technologies in Dementia Care by Mercer Gary.

And the timing on my reading of this was really quite auspicious because I read it a few days after Pope Leo issued his encyclical on artificial intelligence, Magnifica Humanitas.

And it's the Pope's effort to address what he considers is the fundamental moral challenge of artificial intelligence.

And this essay was really a splendid conversation between, if you will, what Gary said and what our Pope said.
What Gary's taking on is an increasing important

question, which is what is the role of technology in the care of persons living with dementia? And as a clinician and a thinker, this is a huge topic both for my patients as well as for society.

And what Gary recognizes is there's two sort of stereotyped caricatures, if you will, about technology and its role in dementia care.

The first is this kind of deep concern that technology will create what he calls a pernicious dependence.

And the second is this caricature view that technology is this way out of dependence.

And his fundamental argument is that both of these arguments have within them very appealing points but are really caricatures that, if you will, miss a fundamental third way.

And quite frankly, just to go back to my beginning, it's one that I think the Pope agrees with too.

So let me just quickly sort of summarize his points about the two sort of caricatures.

And it sort of picks up on the arguments made by Sherry Turkle in her book, Alone Together, which is that technology is fundamentally a threat to the human moral life.

And I think in particular, the more various large language models come into practice with agentive abilities, this worry is quite legitimate that we will surrender something about what it is to be human the more we rely on these non-human minds to support our minds, which is I think a point that certainly would resonate with Pope Leo.

And the origins of this kind of critique is one that fundamentally recognizes there's something about the act of caring and being cared for that is essential to create the human moral life.

And if you take away that interaction amongst humans, you take away something that is essential to being human and therefore in some way sort of degrade or degenerate or morph humans into something that is not human.

And I think many of us who have been in a caregiving role or received care can recognize this.

There's something about human touch, for example, and feelings of empathy, et cetera.

I'm a faculty member at the Perelman School of Medicine, co-director of the Penn Memory Center, and executive producer of the Age of Aging podcast.

The essay I picked is Managing Dependence, Assistive Technologies in Dementia Care by Mercer Gary.

And the timing on my reading of this was really quite auspicious because I read it a few days after Pope Leo issued his encyclical on artificial intelligence, Magnifica Humanitas.

And it's the Pope's effort to address what he considers is the fundamental moral challenge of artificial intelligence.

And this essay was really a splendid conversation between, if you will, what Gary said and what our Pope said.
What Gary's taking on is an increasing important

question, which is what is the role of technology in the care of persons living with dementia? And as a clinician and a thinker, this is a huge topic both for my patients as well as for society.

And what Gary recognizes is there's two sort of stereotyped caricatures, if you will, about technology and its role in dementia care.

The first is this kind of deep concern that technology will create what he calls a pernicious dependence.

And the second is this caricature view that technology is this way out of dependence.

And his fundamental argument is that both of these arguments have within them very appealing points but are really caricatures that, if you will, miss a fundamental third way.

And quite frankly, just to go back to my beginning, it's one that I think the Pope agrees with too.

So let me just quickly sort of summarize his points about the two sort of caricatures.

And it sort of picks up on the arguments made by Sherry Turkle in her book, Alone Together, which is that technology is fundamentally a threat to the human moral life.

And I think in particular, the more various large language models come into practice with agentive abilities, this worry is quite legitimate that we will surrender something about what it is to be human the more we rely on these non-human minds to support our minds, which is I think a point that certainly would resonate with Pope Leo.

And the origins of this kind of critique is one that fundamentally recognizes there's something about the act of caring and being cared for that is essential to create the human moral life.

And if you take away that interaction amongst humans, you take away something that is essential to being human and therefore in some way sort of degrade or degenerate or morph humans into something that is not human.

And I think many of us who have been in a caregiving role or received care can recognize this.

There's something about human touch, for example, and feelings of empathy, et cetera.
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