Talya Deibel (University College Cork) has written "How Law Should Deal With Vulnerabilities in the Age of Neurotechnology?" Please see that contribution below:
Digital dependencies are the defining characteristics of our contemporary civilization. [link to source] Humans depend on large-scale complex artificial systems which is a major source of vulnerability. This is nothing new as humans have been dependent on material infrastructures such as transportation, water, or energy for a long time. Today, these dependencies are formed in the digital world characterized by the intensive use of AI, where the cyber identity of humans becomes an essential feature of their existence.
Another example is neurotechnologies, initially developed to secure the right to life and health. They refer to technological practices which are designed to image the cerebral tissue and to manipulate the brain activity. Both AI and neurotechnology are illustrations of complex technological systems that sustain a narrative of progress, health, and techno-solutionism. However, at the same time, they are seen as disruptive as they disturb existing dynamics in the society in how they amplify and create new types of vulnerabilities.
Consider the obvious example of how we cannot properly exist in a society where transportation, banking, health, and public affairs are digitally organized and require having ‘a smart phone’. Another real life example is how humans become deprived of their right to information and free press when social media is censored in authoritarian states. A third illustration is how a patient becomes dependent on a neural device to manage her symptoms for Parkinson’s disease. These devices are produced by biomedical companies which sometimes go bankrupt. [link to source] In such a case all that is left is a human being with a non-functioning technological device in her body. These examples illustrate different grades of vulnerabilities and open up discussions in the legal scholarship regarding how to protect the vulnerable individuals from the ramifications of disruptive technologies. [link to source]
Identifying what type of digital dependencies and vulnerabilities exist in the legal sphere is necessary to suggest better alternatives when regulating technology. For instance, the digital technology affects how our sense of selves are constructed. Neurotechnology contains a spectrum of scientific practices, including closed loop feedback systems and AI-driven algorithms which have a direct relationship with ‘the mind’. This is relevant to legal scholarship, as modern laws conceptualize natural legal subjects as embodied beings with minds. Such conception of the mind is not limited to reason or cognitive capacities. Rather, it refers to an inner sphere where human dignity resides. It comprises of unmanifested thoughts, emotions, desires, will, and memories. It is traditionally viewed as a closed and separate realm which is accessible only to the individual. In the liberal tradition this aspect is often perceived as an ‘inner self’ as the source of autonomy, intentionality, authenticity, creativity, and identity. [link to source]
This inner self is sometimes understood as an area of ‘non-trespassing’ where incorporeal personality interests that are worthy of protection are located. [link to source] The key challenges posed by the integration of the digital into bodies and minds is not only about how technology becomes part of our private intimate sphere but also about how it affects the process of the construction of our ‘selfhood’ and extend our minds. [link to source] This has various legal implications including democracy, freedom of thought, privacy, and the protection of physical and mental integrity. Moreover, these legal implications are strongly manifested in private legal relations in the age of techno-scientific capitalism where incorporeal interests such as personal data is an economic asset. [link to source] Soon this will be relevant for brain data as neurotechnologies are no longer limited to the laboratories. They are ready for the consumer and workplace usage and this poses a novel challenge in law as the brain data which belongs to the ‘inner self’ will be assessed with large-scale AI driven algorithms.
Technology giants with dominant market positions as well as new start-ups begun marketing wearable EEG (electroencephalogram) devices such as EEG headbands for meditation and relaxation, smart caps that monitor attention span, cognitive load and fatigue, and open-source neurotechnology kits for DIY enthusiasts. [link to source] The striking marketing strategies include creating a transhumanist narrative of human augmentation which, sustains dependencies on the technology, as illustrated in the slogans like ‘you can think now’. In the US, where regulations are less strict than in the EU, companies like Neuralink begun human trials of invasive brain-computer interfaces. [link to source] The undemocratic potential of these initatives based on right-wing myths and political opportunism which fuel the narrative of fear, distrust, and catastrophe when it comes to the global perception of neurotechnologies.
Addressing technological vulnerabilities above all requires a democratic environment. It is important to remember that vulnerability does not mean weakness. According to Martha Fineman, who applies vulnerability theory in law, vulnerability refers to a universal human condition. On the one hand, digital technology exacerbates this inherent condition. [link to source] On the other hand, there are significant differences when it comes to vulnerable subjects. For instance, while race, gender, and ability create horizontal differences among individuals, social standing, status, or citizenship creates vertical differences. When the AI and neurotechnology create new techno-vulnerabilities, individually focused human-rights agendas or regulatory frameworks that celebrate formal equality end up far from being sufficient, as several significant social advantages and disadvantages create intersectional effects.
First, the techno-vulnerabilities potentially amplify systemic inequalities. Legal challenges such as discrimination and commodification of data and human bodies had been widely discussed in the context of biotechnology, AI, and responsible innovation. However the potential commodification of the ‘inner self’ presents us with a unique challenge as it creates novel types of physical, emotional, and social dependency relationships between technologies and humans.
The acute ‘techno vulnerability’ becomes visible where there are power imbalances such as consumer and workplace relationships that are traditionally characterized by asymmetrical contractual relationships where parties have unequal bargaining power. For instance, consumers and employees face risks of harm to their ‘inner selves’ such as mental harm, data breaches, privacy violations, and manipulation. Certain groups are particularly susceptible to these risks. These include immigrants, ethnic minorities, queer individuals, children with underdeveloped prefrontal cortices, individuals struggling with addiction, neurodivergent people and others. Questions concerning the equitable protection of mental data, autonomy, freedom, and mental integrity point to legal interests associated with a broader conception of the protection of the inner self.
Yet, vulnerabilities in technological cultures are not purely negative. They also present opportunities for creativity, openness, adaptability, and resilience for a fairer society. [link to source] There are several illustrations of how the society deals with vulnerabilities such as techno-solutionism (e.g. privacy by design or PETs) or strict legal protection. Alternatively, Langdon Winner argues for a different option in free and democratic societies where ‘there is an attitude of trust’ to the fair usage of technologies. [link to source] This requires the legal protection of the reasonable expectation of the individuals that the technologies will function reliably and do not jeopardize fundamental rights. The current developments in neurotechnology confirms the urgency of such an alternative approach whenever it highlights the intersectional challenges and diverse social needs for a better protection of the inner self.