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Self-driving cars have long been depicted in cinematic narratives, across genres from science fiction films to fantasy films. In some cases, a self-driving car is personified as one of the main characters. This article examines cinematic representations and imaginaries in order to understand the development of the self-driving technology and its integration in contemporary societies, drawing on examples such as The Love Bug, Knight Rider, Minority Report and I, Robot. Conceptually and methodologically, the article combines close readings of films with technological concerns and theoretical considerations, in an attempt to grasp the entanglement of cinematographic imaginaries, audiovisual technologies, artificial intelligence and human interactions that characterise the introduction of self-driving cars in contemporary societies. The human–AI machine interaction is considered both on technological and theoretical levels. Issues of automation, agency and disengagement are traced in cinematic representations and tackled, calling into question the concepts of socio-technical assemblage.
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’m intrigued by the ability to circumscribe the world, like in a Kaggle competition, and challenge people. Given this or that ‘simplified’ or ‘toy’ problem, it’s still hard. That toy problem is indexed to a realworld problem, but it turns out you can spend all your time on the toy problem. Maybe a useful analogy is to the way in which chess became a marker of artificial intelligence because it was really hard. 3 DN: SELF-DRIVING CARS PROVIDE EXCITING ENGINEERING PROBLEMS. JD: When engineers are imagining self-driving cars, what toy universe are they making in which they can
increasingly commonplace technology and therefore ordinary labour – at least in the production phase. High prices for vehicles are possible where firms add advanced electronic equipment, software and marketing. This is reflected in the often wide variety of sales prices for a single model, depending on what add-ons are included – a phenomenon that will likely increase as self-driving cars
on digital technology to identify if our physiological metrics are normal, our greater trust in the veracity of big data or our progressive dependency on a range of technologies to make better decisions than we could make ourselves alone. Consider, for example, self-driving cars and Gary Marcus's suggestion, published in The New Yorker in 2012, that autonomous machines, particularly driverless cars, might become inherently more moral, as they function